The Torah says simply that God took us out of
The Sfas Emes explains that the Exodus contained the seeds of all future redemptions. In Hebrew the word “מִצְרַיִם/Egypt” has the same root as the word for distress – מֵצַר, and it connotes a constricted path. Each generation has its own particular issues, its own constricted path that prevents it from serving God to the hilt, that prevents it from experiencing God’s presence. Each generation has its own “Exodus” as well, its own redemption that is uniquely appropriate for the tribulations of the generation. Each generation’s unique redemption was included in the original Exodus. The original Exodus made possible all future redemptions just as a seed makes possible the subsequent tree that grows out of it. The author alludes to the uniqueness of each generation by prefacing the instruction to remember the Exodus with, “בְּכָל דוֹר וָדוֹר/In each and every generation.”
The Maharal explains that as part of the nation of
This same concept appears regarding the mitzvah of telling the story of the Exodus. We find in the Hagaddah, “... וְאֲפִילוּ כּוּלָנוּ חַכָמִים ... מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם .../… and even if we are all scholars … we are required to tell the story of the Exodus...” Why is it incumbent even upon scholars, who certainly know the story of the Exodus well, to repeat it? God is more manifest to a Torah scholar than to others. God’s revelation is simply another way of saying redemption. Saying that God is revealed to a Torah scholar, is the same as saying that there is a redemption in his generation. This redemption is possible only because of the redemption from
According to the level of our faith that each of us were part of the original Exodus, our own redemption will be revealed to us and we will be able to overcome our own personal constraints and experience a personal redemption.
 Gevuros HaShem 61