A vort from the Rebbe בנוגע the Yom Tov Shavuos. By Matan Torah, the Eibershter started off with introducing kivayachol himself, saying, אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים, I am Hashem your God that took you out of Mitzrayim, out of Egypt. And Ibn Ezra asks the question, if the Eibershter wants to introduce himself who he is, wouldn't it be more important if he would say, אנכי ה' אלקיך אשר בראתי שמים וארץ, I am Hashem your God that created heaven and earth? That's something more important, something the greater that he created the whole metziut of the universe. So why didn't the Eibershter say אנכי ה' אלקיך אשר בראתי שמים וארץ?

And the Rebbe answers that the reason is he's not just introducing himself who he is, he's also giving the yesod, the foundation of what he is going to accomplish with Matan Torah. So he introduce introduces himself in a way which gives out what is the tachlit, the goal of Matan Torah. The goal of Matan Torah is to bring down Godliness into this physical world through Torah, mitzvot, etc. etc., but that's the whole idea, to connect שמים and ארץ, to connect heaven and earth. Before Matan Torah, it was like the pasuk says, השמים שמים לה', heaven is to Hashem, והארץ נתן לבני אדם, the earth was given to people. Now, heaven doesn't mean the physical heaven, it means spirituality is one level and the physicality of the world is another level, and they don't mix. The Midrash even gives a mashal of a king who had two countries, one called Romi, one called Surya, and made a decree people from Romi should not come to Surya, people from Surya should not go to Romi. And then one day he nullified the decree. Same thing here, there was a decree that heaven and earth don't meet, and by Matan Torah Hashem took away the decree and made it possible that heaven, meaning spiritual things, spirituality, Godliness should penetrate into the physical world. Which in other words means that it's possible, Hashem made it possible, that the limitations of the world should not stand in the way. Like this, the world is limited to what it is, and as far as the limitations of the world, you don't see Godliness. The Eibershter made by Matan Torah that now we're able to reveal within the world that the limitations of the world are not real, because really this is all what Hashem made and it looks like an entity for itself, but really it's all an expression of Hashem's will, and there's nothing but Hashem, אין עוד מלבדו. But from Matan Torah on, it was only possible to reveal this; before this, it was not possible. By Matan Torah, Hashem made it possible for us to go out of make the world go out of its limitations of a physical world and have spirituality in it. And that's what Hashem said, אנכי ה' אלקיך, I am your God, אשר הוצאתיך מארץ מצרים, I took you out of Mitzrayim. The word Mitzrayim has another meaning besides the simple peshat, it's a country called Mitzrayim, called Egypt. מצרים also comes from the word מצרים וגבולים, which means limitations, borders, limitations. Hashem said, I took you out of Mitzrayim, I gave you the koach to go out of the limitations of what the world stands, and bring Godliness into the world.

So he didn't say, I created the world. That's one thing, created the world, so he created the world with its limitations. The point is that he said that now you have a koach to go out of the limitations of the world and bring Godliness into the world. And that started from matan Torah on, and it will come to its completion when Mashiach will come, when we will do the many mitzvot that we're supposed to and bring Godliness into the world, that's when Mashiach will come. And then we'll really see it, like the pasuk says that when Mashiach will come, ונגלה כבוד ה' וראו כל בשר יחדו כי פי ה' דיבר, the glory of Hashem will be revealed and the whole world, all the flesh will see that it's the mouth of Hashem that spoke, that we will see the Godliness that's there in the world.