Similarly, every individual spark of the Shechinah, inherent in the soul of every one of Israel, emerges for the moment from the exile and captivity during the "momentary life—meaning prayer," and the service of the heart from the depth of the heart.
Tanya, Igeres HaKodesh, Epistle 4
Even before the ultimate redemption, one is able to experience a personal redemption. This verse imparts the instruction concerning how we are to know if we are truly experiencing redemption or not.
It can be difficult for a person to identify whether or not he has reached a personal redemptive state. A person can think that since he has overpowered his evil inclination and he is completely dedicated to learning Torah and doing mitzvos, this means that he has already reached a personal redemption.
This is what is therefore expressed in the statement of, “I appeared to Avraham, to Yitzchak, and to Yaakov as Keil Shakai, but with My name HaShem (YKVK), I did not make Myself known to them.” Even though the Patriarchs obviously reached tremendous heights in their service of the Almighty, they still had not reached redemption.
One can reach perfection in all manners of serving G-d; whether through kindness, prayer or Torah learning, and still have not at all experienced redemption.
How do you know?
How can an individual know however, if he is experiencing his own personal redemption or if he is merely imagining himself to be in such a state?
The means of determining his true standing is expressed in the above-mentioned Rashi on the verse. The verse explains that the difference between the Forefathers and Moshe was that to Moshe was revealed the name HaShem (YKVK), which had not been revealed to the Forefathers. Rashi explains that the significance of not having the name HaShem revealed to them was, “I was not recognized by them with My true attribute, by dint of which My name is called HaShem (YKVK).” I.e., the Patriarchs may have recognized the Almighty, but they never experienced His true attribute.
