Reconciling the Years of Bondage and the Exiled Shekhinah

"Now the sojourning of the children of Israel" (Exodus 12:40). One verse says "four hundred and thirty years," and another verse says (Genesis 15:13), "And they shall serve them, and they shall afflict them four hundred years." How can these two verses be reconciled? Thirty years before Isaac was born, the decree was issued at the Covenant Between the Pieces. Rabbi says: one verse says, "And they shall serve them and afflict them four hundred years," and another verse says (Genesis 15:16), "And in the fourth generation they shall return here." How can these two verses be reconciled? If they repent, I am their Redeemer over generations; and if not, I am their Redeemer over the count of years. "Now the sojourning of the children of Israel" (this is written in [reference] 7). "And it came to pass at the end of [four hundred and] thirty years" and so forth (Exodus 12:41). This tells that once the appointed end arrived, the Omnipresent did not delay them for the blink of an eye. On the fifteenth of Nisan He spoke with Abraham at the Covenant Between the Pieces; on the fifteenth of Nisan Isaac was born, as it is said "and it came to pass at the end": one single end for them all. And so it says, "And it came to pass on that very day, all the hosts of the LORD went out" (Exodus 12:41). And likewise you find that whenever Israel is enslaved, the Divine Presence is, as it were, enslaved with them, as it is said, "And they saw the God of Israel, and under His feet" and so forth (Exodus 24:10); and when they were redeemed, what does it say? (Exodus 24:10) "And like the very heaven for clearness." And it says (Isaiah 63:9), "In all their affliction He was afflicted." I have this only for the affliction of the community; for the affliction of the individual, from where? Scripture teaches (Psalms 91:15), "He shall call upon Me and I will answer him" and so forth. And it says, "And Joseph's master took him" and what does it say (Genesis 39:21), "And the LORD was with Joseph and extended kindness to him." And likewise it says, "From before Your people whom You redeemed to Yourself from Egypt, nations and its gods" (2 Samuel 7:23). Rabbi Akiva says: were the matter not written, it would be impossible to say it. As it were, Israel said before the Omnipresent, "You redeemed Yourself." And likewise you find that in every place to which Israel was exiled, as it were, the Divine Presence was exiled with them. They were exiled to Egypt, the Divine Presence was with them, as it is said (1 Samuel 2:27), "Did I plainly reveal Myself to the house of your father" and so forth. They were exiled to Babylon, the Divine Presence was with them, as it is said (Isaiah 43:14), "For your sake I sent to Babylon." They were exiled to Elam, the Divine Presence was with them, as it is said, "And I will set My throne in Elam." They were exiled to Edom, the Divine Presence was with them, as it is said (Isaiah 63:1), "Who is this that comes from Edom." And when they return, the Divine Presence returns with them, as it is said (Deuteronomy 30:3), "And the LORD will return your captivity": it does not say "and the LORD will bring back," but "and the LORD your God will return." And it says (Song of Songs 4:8), "With Me from Lebanon, O bride." And does she come from Lebanon? Is she not going up to Lebanon? What then does Scripture teach by saying "With Me from Lebanon"? Rather, as it were, I and you go up together from Lebanon.