A Tree Grows in Brooklyn - Understanding את יעקב and its implications for all the גלויות as the Zohar shows, cannot be merely a way of saying “Don’t worry, God still cares about you!” because that gives no reality to the presence of the מחנות המלאכים particularly in the location of גלות. It must mean that the circumstances of גלות impose no real change in the nature of existence, which on the level of the nation remain the same as it would be for an individual who goes through various עתים in his life but all are Life.
The real nature of Life is the intimacy of the Rambam’s הכל לעומת זה הדבר , the fact that as an אדם I must achieve the integration of דעת and discovery of the שכינה as intimacy, and that leads one to the discovery of the need for Yisrael, not the other way around. This is why the actual physical ברית מילה was ignored in מצרים but not the real meaning of ברית which is purely genital as the Zohar points out: commitment to no insertion into a רשות אחרת and no sacrificing of fetal life, all this despite the fact that there was no physical circumcision ברית! Thus no matter what the local conditions are, the same Life proceeds with the same context of שכינה!
The ירידת מחנות שכינה to מצרים – בבל – ואדום which is so central in the Zohar is remarkably what הקב"ה finds necessary to tell Moshe in אקיה אשר אקיה in precisely this way: I will also be with them in בבל and אדום! The rejection by Moshe of that שם and the response of יפה אמרת וגו' is precisely why the גאולה cannot proceed, for you are unable to relate to the intimacy of life as it is, which is implied by the reality of the מחנות שכינה going with you.
The יפה אמרת ultimately becomes the עתה תראה, for it implies that indeed בני ישראל are less interested in the underlying intimacy of the life of אדם who is the מכיר, the לידע את השם בלבד with which the process was triggered without anyone knowing of universals, or keeping ברית מילה as an act, as וידע אלקים, but instead wanted more the path of idealism, of belief in “something bigger than myself”, in the geopolitical and historical presence of the grand ישראל. For there is more to that choice than just choosing the easy way out—one wants something “bigger than oneself” because it is more trustworthy than just the I, and therein lies its true disaster for it is based on קנאה on taking existence from elsewhere. In reality, one must first believe in Being, as originally the Zohar describes the commitment to pure reproduction, and then the discovery of Yisrael comes naturally, The moment there was a פקוד יםפקוד there was the danger of loss of that intimate life, just as happened with the creation of the State of Israel, and Moshe confirms it here by insisting that דיה לצרה בשעתה. He should no longer have complained about הצל לא הצלת את עמל when he himself pointed out that they are not ready!

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