The sicha opens by mentioning that this Shabbos was Shabbos Hagadol, the Shabbos when we commemorate what the Shulchan Aruch calls “the beginning of the Geuloh and the miracles”. This does not refer to the 10 plagues (9 of which already occurred by this time), but to the armed revolt of the first-born Egyptians who demanded from Pharoah and the elders of Mitzrayim that they let the Bnei Yisroel leave Egypt. When Pharoah refused, the first-born took up arms and killed 600,000 Mitzriim. The Rebbe is connecting this with the Gulf War (which ended 2 weeks before Shabbos Parshas Tzav), when the “first-born” (the strongest nations) took up arms against a tyrant who was threatening the Jewish nation. Recall the words of the Shulchan Aruch: “the beginning of the Geuloh and the miracles”.
But the focus of this sicha is on the redeemer, on Moshe Rabbeinu. What makes him singularly capable of redeeming the Yidden from golus Mitzrayim? (And since “the first redeemer is the last redeemer” (Moshiach) — this applies also to the final redemption.)
The Rebbe explains that Moshe is uniquely qualified, and endowed with the ability, to bring the Geuloh. To understand this, the Rebbe defines for us the meaning of Geuloh: “the revelation of G-dliness down below in the redemption from Egypt is in order that Yidden, as they are found in the world, can see, and recognize, and know the Eybershter.” Seeing the miracles (which began on Shabbos Hagadol) enable Yidden to have a Geuloh, “freeing them from the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world.” The miracles Hashem shows us are not an end to themselves, but are motivating and enabling us to march out of our state of golus by ourselves.
All of this comes about through Moshe Ish HaElokim — Moshe the G-dly Man (Tehillim, kapital 90). By referring to him as a G-dly Man (איש האלקים) the Torah is indicating that Moshe unifies two levels: power above the world (Elokim) and the level of enclothing in the world (man). Thus Moshe, possessing both these levels (“ish” and “Elokim”), is a connecting intermediary (ממוצה המחבר) who connects G-dliness with the world (being that he is openly connected to G-dliness even as he is also enclothed in the world).
More than that, the Rebbe explains a second “unification” indicated in the expression “Moshe ish haElokim”: the level of “Moshe” and the level of “Ish HaElokim”. Moshe is the name he received when he was pulled from the waters of the Nile by Basya bas Pharoah: “I drew him from the water” (מן המים משיתיהו). As explained in Chassidus, this is referring to the lofty level of Moshe’s neshoma, that it derives from the highest, hidden worlds (עלמא דאתכסיא), the world of Tohu which is likened to water. According to this explanation, the level of “Moshe” is entirely above the world, G-dliness that has no relationship with the world. “Ish HaElokim” (here we look at it as a single title) refers to the unification of “Ish” and “Elokim”, meaning the unification of world with the level of G-dliness that has a connection to world. Moshe Ish haElokim unifies all these levels.
Although not mentioned in this sicha, the Rebbe explains in a maamar just how lofty the aspect of “Moshe” really is — not only higher than Elokim, but also higher than YKVK. And the various levels of YKVK:
Moshe reaches the Essence, Atzmus (עצמות) mamash. The verse that states “and Yisroel saw the mighty hand that Hashem had used in Mitzrayim…[and they believed in Hashem] and in Moshe His servant” goes from the lower levels to the higher levels: “That Hashem did…” this is the lower name YKVK; “and the people saw Hashem…” this is the higher name YKVK; “and they believed in Hashem” this is the name YKVK that is in Atzmus. And after that it says “and in Moshe His servant”, from which it is understood that Moshe is higher even than the aspect of YKVK that is in Atzmus. And therefore he has the power to unify and to draw down the aspect of YKVK that is in Atzmus [into the world] that it should shine openly.
This loftiness of Moshe generates not only miracles that are enclothed in nature (the name Elokim) but miracles completely above the way of nature. And all of this is for us: that we will “…see, and recognize, and know the Eybershter…” and thus be freed from “the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world”.
All of the above is meant to lead us to perform our service of Hashem in a miraculous manner. We must reveal the “Tzaddik” within us — not only the “Tzaddi”, but the “Tzaddik” (with the addition of the letter Kuf ק). This implies using free choice to choose the side of holiness (“Tzadi” — “My side”), which has the power to elevate even those aspects which are “below the line”, just as the letter “kuf” has a leg which reaches “below the line”. When the Yidden, who have free choice (due to being enclothed in wordly bodies), choose the side of holiness, their choice adds the “kuf” to “Tzadi”, making “Tzaddik”; this gives the power to transform the world and it’s inhabitants, that they should also agree.
Again, the Rebbe is repeating to us that the Geuloh is not a passive fireworks show of miracles, but rather it gives us the “green light” to get to work and reveal the redemption through our own actions. This is assisted by our recognition of the miraculous state of the world, which occurs through Moshe the G-dly man, the first redeemer and the last redeemer.