In Va’era, G-d famously pronounces what is known as “the four languages of redemption.” The words are VeHozteiti, VeHitzalti, VeGa’alti and VeLakachti - I shall take you out, I shall rescue you, I shall redeem you and I will take you [as a people for Me].

This serves as one reason behind the four cups of wine that we drink on Passover. However, the rabbis apply these four languages to represent other things as well.

I would like to apply them to a different set of four based on a shiur by the masterful Rabbi Mendel Kessin. The beauty is that he discusses four pathways to redemption, and these four words connote redemption in their sound and meaning.

The first method is through learning Mishna, which falls under the rubric of Talmud Torah.

The Midrash (Vayikra Rabbah 7:3) teaches that the gathering of the exiles will only happen through the merit of those who learn Mishnayot. Rabbi Kessin elaborated on a wonderful point about the nature of Moshiach. Moshiach is going to be on such a high level in terms of his knowledge of Torah, that we need to increase our knowledge to be ready to welcome him. Lehavdil, if you had an appointment coming up with the greatest philosopher of the time, wouldn’t you want to read up a bit on philosophy before the meeting? So too, we must polish up on our learning.

The Midrash (Kohelet Rabbah 11:8) explains on the verse said by Shlomo HaMelech, “Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be. The only future is nothingness,” that the Torah of this world is vanity compared to what will be after Moshiach comes. The “Moshiach-type” Torah will be at such a level that we can’t even comprehend. We must prepare for that and work on sharpening our understanding now.

I believe this answers a question relating to the end of Shemoneh Esrei when we first ask G-d to build the Beis HaMikdash and then to give us a portion in the Torah. It seems quite out of order. One would think that we would first want our portion of Torah in this world before the Beis HaMikdash is built. However, it can be referring to that new portion of Torah, after Moshiach comes, that will be on such a high level. We pray even harder for that.

Out of the four languages of redemption, it may be said that the Torah aspect relates to VeLakachti. This matches the phraseology used to describe the Torah, as the verse (Vayikra 25:2) says, Ki lekach tov natati lachem… - I have given you a good portion…”

The second method to achieve geulah comes by means of refraining from speaking lashon hara. The Midrash (Tanchumah 10:2) tells us that when Moshe said, “it is known,” he was saying that it’s evident that there is talebearing taking place. And therefore, geulah can’t come. This explains, according to a commentator, how later, when G-d confronts Moshe at the burning bush, Moshe is in fact told that Bnei Yisroel no longer speaks lashon hara and are therefore fit to be redeemed.

It may be said that the language of VeHitzalti corresponds to this pathway of redemption. Lashon hara is perhaps the hardest modus operandi to refrain from. It’s also one of the reasons we are still in galus. For such a barrier, we ask G-d to help us, to save us, from this dreadful sin.

The third path to redemption is through Shabbos. A key factor in understanding Shabbos’s unique connection to geulah is based on a Gemara (Shabbos 10b), where G-d informs Moshe that he has a gift in His treasure house called Shabbos, and he desires to give it to Bnei Yisroel. The point to take from this Gemara is that Shabbos is not really something meant for this world. G-d decided, out of kindness, to give us a taste of the next world while still living in this world. In essence, when one is guarding the Shabbos, they are feeling a piece, namely one-sixteenth (Berachos 57b) of Olam Habah. Anyone taking advantage of a gift from the next world is indicating that He wants to participate in an experience that surpasses our physically shackled world which will end with Moshiach.

It may be said that the lashon of VeHozteiti relates to this pathway of redemption. We are saying take us out from the mundane and just give us spirituality, the type that we experience on Shabbos.

The last pathway to redemption is teshuvah. Plain verses speak to this: “When you return unto G‑d, your G‑d, and will listen to His voice… G‑d, your G‑d, will return your captivity and have compassion upon you, and He will restore and gather you from all the nations to which G‑d, your G‑d, has dispersed you…” (Devarim 30:2-3).

One might ask, however, that such a process seems daunting. But, quite the contrary, it has been simplified for us. As the Midrash states, “Hashem said to Israel: ‘My sons, merely open for me an opening for teshuvah as large as the eye of a needle, and I will expand for you openings wide enough for wagons to drive through'” (Shir Hashirim Rabbah 5:2).

It is in Isaiah (59:20) that the targeted purpose of teshuvah and the word geulah are intertwined. There, it says, “U’va letzion goel uleshave pesha… - A redeemer shall come to Zion, to those who repent from sin…” In attempting to investigate our ways even slowly and with a small effort geulah can happen.

For the last path of redemption, it must be said that the language of VeGa’alti would apply. It goes hand-in-hand with teshuvah.

Rabbi Kessin has given four different keys to achieve redemption. Let us unlock at least one to hasten Moshiach.