by Reb Nati at Mystical Paths
It is written in Likutey Moharan #215, there are twenty-four redemptions paralleling each of the twenty-four courts. Rebbe Nachman speaks of the 24 pidyonim, see what is written about Moshe and how he wanted to bring all the gerim from the lowest level and from the farthest places close to Hashem.
His whole existence and mission in life and after his death was for this purpose. 'And he was nistalech on Shabbos at mincha time'. The time of the greatest will of wills, ratzon 'B'ravah Dravin'. And from there he made the Pidyon Hakollel - the 'all inclusive redemption', all of the twenty-four different types of pidyonim in all of the twenty-four courts, the highest of all redemptions.
Moshe stands between Shmad - apostasy and Ratzon - divine favor. 'Maale M'Shmad L'ratzon'. He midgates Shmad and transforms it into favor. Why is Moshe able to perform the greatest of all redemptions?
The gemartia of Moshe's name hints to his mission. Gezerah Sh'Mad, a time Sh'mad, apostasy is a time of deepest danger for Am Israel when Hashem forbid it has been declared that Am Israel is to be totally and completely destroyed. We must understand that we are able to be ohver all mitzvot except the big three - which we must die not to commit. But in the time of Sh'mad we have to die even if they tell us to tie our right shoe first. It is the of greatest level of complete destruction - the lowest level, the 50th level of tumah and denial of Hashem. One more inch and we are on our way out.
So Sh'mad is 344, and Ratzon is 346 and Moshe stands in the middle to stop the destruction, at 345. He is there to intercede on our behalf. Only the Tzaddik Emet can do this and only if he is willing to die if need be at the right time. This was Moshe. He knew this before hand and argued this before Hashem. But Hashem forced him to lead us anyway. Moshe's argument was correct and Hashem said you are right but... Moshe did not want to lead us unless it was to the final redemption. He saw that we would go through much pain and suffering in this long and final golus.
The concept geula Mitzrayim and all the geulas are an aspect of Pidyonot.
And all of this is an aspect of the Pesach, the issur (prohibition) of Chametz and the Mitzvah of eating Matzah. As it is written by the chachamim "ain bayne chametz l'matzah elah masihu", the smallest difference. And the only difference is the the aspect of the nikudah of kedusha - that being Moshe which stands in the middle.
Chametz is the lowest of the low and matzah is the highest. Now look for a moment at the words, what is difference? Chametz and the word for Matzah,... חמץ , מצה , ok it is the chet and the heh, ח ,ה yes it's just the little space in the left leg of the letter. It's a yud in the heh there is a upside down yud for shem Hashem. 'the nikudah kedusha'
It is brought down in all the seforim that the idea of Chametz B'Pesach is a total denial of Hashem - it's total Avodah Zorah and heresy. This is the aspect of Sh'maad, i.e. a total denial of Hashem. And this is the aspect of zuhamat and tumat Mitzrayim, the disgustingness and impurity of Eygpt. And they are the the shoresh, the root of all the the seventy avdeh kochavim. Israel was chosen from them, an Am Segula, a Worthy nation.
Hashem Himself is the aspect of Matzah. We are encompassed in Him, Blessed is His name. On Pesach we are forbidden to possess or come near to chametz, we can not even see it and it can not be found in our homes. But after the krias yam suf (the splitting of the sea), after we have experienced some geula and we are on the way from the tumah, after shivi'i shel pesach, we are able to eat it, we can already possess and see it. And then by the time of Shavuos, 'The Zeman Shel Matan Torah Tainu', the korban is only chametz. Two barley loafs, mamash Chametz. It is the only time in which we can bring leavened products in to Hashem, as it if forbidden to offer leavened or honey in the mikdash.
We have taken a journey from no chametz to only chametz! We went from galus where when we first left we could not handle even the sight of chametz, to where we could eat it, to the highest level of being able to bring it close to Hashem. There is mighty remezim here! Understand this well!
The concept of the geula from Mitzrayim and from all the Galuyot of Am Israel and of coming close to Hashem Yisbaruch is all an aspect of Pidyonim, redeeming ourselves and the sweetening of judgments against us.
It was through this level of Pidyon that Hashem redeemed us from Mitzrayim. "and He redeemed us from the house of slavery" (Devarim 13). And now also He redeems us from all our sorrows and troubles by Pidyon. Like we say everyday, "He redeems us and He saves always by His Name". Now all our hope is that Hashem will redeem us from this long bitter Golus with a complete redemption. (T'hillim 130) "He will ultimately redeem Am Israel...and He will bring the Redemption to the sons of Israel for His name sake". Not because we are worthy but for the sake of His righteous and Kadosh name only.
The main thing is 'The Pidyon Eliyon HaKolel' hanal, for there are many Pidyonim. Rebbe Nachman brings down in L.M. 215 'that even if a person were to bring a Pidyon to one of the Beit Din's to sweeten the judgments, he still has a little problem as there are 23 others and he doesn't know in which of Beit Dins is bringing the dinim on him. There are 24 levels of Dinim, his only hope for complete redemption is Pidyon Hakolel.
This aspect can only come about through the 'Histalkut Moshe', the raising up efforts of the Tzaddik HaEmet, and only at the moment of great will. This is the aspect of Ratzon, the aspect of 'B'ravah D'ravin' at the time of Sehudat Shilishi on Shabbos, the time of the 'Will of Wills'. Through this Pidyon HaEliyon comes the M'tbatlin and N'mtakin, the complete nullification and sweetening of all the judgments.
But this concept of sweetening and this the Pidyon in Tachlit. The ultimate redemption can only be through and at the time of the coming of Moshiach, and he is Moshe as it says "come until the ancient of days". He will be wearing the garments white as snow....and from there he is the aspect of 'B'ravah Dravin' as it is written "for when that aspect will be revealed". It is for this very reason that the ultimate redemption can come about through the time of 'B'ravah Dravin', through the 'Histalkut Moshe Rebbenu'.
For this reason Moshe resisted his shlichut and argued with Hashem that he did not want to to redeem Israel unless it was to be the final and ultimate and complete redemption. "Who should take them out to the ultimate redemption so let's not start", Rashi explains this... Moshe also knew that he could not possibly effect the Pidyon necessary and take us out unless he died. Hashem forced him to go because He promised that He would redeem Am Israel and that we would receive the Holy Torah on Shevuot. And that holy light would come down with the revelation of the highest 'et Ratzon B'ravah Dravin' which comes down on Shevuot.
BS"D - בסיעתא דשמיא