Chasidut su Deuteronomio 16:3

In the gemara at ohr to the 14th we search for chametz I already explained that the chametz is the yetzer hara [inclination to selfishness] as the Rambam explained that chametz comes from the expression for stealing, from the verse (Isaiah 1:17) 'aid the wronged', and therefore chametz alludes to the yetzer hara, since whoever goes according to the advice of the yetzer hara steals from their [soul] root. Therefore one needs to burn the chametz on erev Pesach and to make preparations so that the great holiness that is revealed in night of Pesach will infused itself upon oneself, since Pesach comes from the expression leaped and skipped because in all festivals holiness does not come to a person in one moment, a person needs to continue the holiness with the prayers of Night, Morning and Afternoon. But on Pesach, the holiness comes to a person in one moment, like the expression to skip, as we explained, and therefore there is the need for preparations, since even though the shining light comes, even though it does come, a person needs to cleanse oneself so as to be able to receive the shining light. For example,the sun, even though it shines strongly, the windows need to be open, because if they are closed the sun cannot shine within the house. And in all festivals one needs to continue the holiness on oneself, through the prayers, as the verse says 'that you will call them in their time, a holy convocation' (Leviticus 23:2) - that is one needs to call [to convocate] the holiness. But on Pesach the shining light needs to come in one moment, because 'in haste you came out of Egypt'(Deuteronomy 16:3) Chipazon [haste] its letters are chet"peh [and] zayin"nun, that is to say all the holidays the holiness comes from the Holy One as male [zayin] and female [nun], groom and bride; that is, the more the bride (the people of Israel) adorns herself all the more the groom (the Holy One) comes closer and closer to her. But on Pesach, because Israel needed to get out from Egypt, because were they to stay there for yet another moment they would not have been able to get out of there, and this is why the redemption needed to be in haste [chipazon] that is to say covered [from chupah] from the way of the male [zayin] to the female [nun], so the shining light comes in a skip and a leap but regardless [that fact] obviously a person needs to prepare oneself, as explained above in the simile of the sun and the windows.

This is the aspect of eating Matzah and the prohibition of Chametz. Matzah is the aspect of Da'at/knowledge, the aspect of the greatness of the mentalities, the aspect of divine providence, which is the essence of da'at. Chametz (unleavened bread) corresponds to the lesser mentalities, the aspect of "Elokim", the aspect of judgments, as is brought in the Kavanot. This corresponds to the knowledge of natural science, which is the source of judgments and problems, G-d forbid, as explained above. "Nature" in Gematria equals "Elokim", as is brought. From here is where judgments take hold, as explained above. Because Chametz corresponds to (Psalms 73:21) "For my heart was in ferment, יִתְחַמֵּץ לְבָבִי", etc. This is said about the problems that fall upon a person due by the command of Hashem Yisbarach. This is the aspect of the knowledge of nature, from where all of the atheism and problems stem. Matzah, however, corresponds to da'at, as explained above. It is called Matzah because they left in haste and there was not sufficient time for the dough from our fathers to leaven, until the The King of Kings, the Holy One Blessed Be He revealed Himself to them and redeemed them, as it is said (Exodus 12:39) "They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves". They had faith in the divine providence of Hashem Yisbarach and therefore they did not prepare any provisions, and we find they left in haste. Matzah is the knowledge of the faith of divine providence, which is the essence of the Greater knowledge, whereby a person merits the revelation of G-dliness, to see and know that everything is (by) the divine providence of Hashem alone. This is the aspect of 'haste', for 'haste' is the aspect of 'higher than time', which leaps over the end, and took them out with great haste, without any time except for a moment. And in a short while they came to Sukkot from Ra'amses and 600,000 people gathered together in a light hour, from all of the land of Egypt, as Rashi explains on the verse (Exodus 19:4) "I bore you on eagles' wings". All of this is the aspect of 'above time'; in other words, they were elevated beyond time. This is the aspect of divine providence which is above nature, above time. Through this they went out without any time, without any preparation - solely in a short while. The essence of the redemption was through the revelation of divine providence which is above time, the aspect of 'haste'. For haste is the aspect of quickness which is a very good trait, the aspect of faith, the aspect of nullification of the sleep that comes about through laziness, the aspect of (Proverbs 19:15) "Laziness causes one to fall into a deep sleep, and a deceitful soul shall suffer hunger", and as brought in the words of our Rabbi (Rebbe Nachman) in another place that quickness is the aspect of faith, see there. And this is the aspect of remembrance, the aspect of (Exodus 13:3) "Remember this day, when you went out of Egypt", etc., and as is written (Deuteronomy 16:3) "you shall remember the day when you went out of the land of Egypt all the days of your life", etc., and as seen in the words of Rabbeinu at the end of the lesson "And these are the judgments" (Likutei Moharan 7) that remembrance is the aspect of faith. The essence of forgetting is from the aspect of time, etc. And when you know and truly believe that everything operates solely by the divine providence of Hashem Yisbarach alone, which is above time, then one need not worry about the aspect of forgetting at all, etc., see there and understand. This is the aspect of remembrance which is said about the Exodus from Egypt, the aspect of 'Remember the day', etc., 'so that you may remember', etc. For with the Exodus from Egypt His Blessed divine providence was revealed, as explained above. This is the aspect of remembrance which is above time, above nature, the aspect of 'haste', the aspect of 'quickness' which is the lifeforce of the mentalities and knowledge. The essence of their existence/fulfillment is when you know and believe in divine providence. And this is the aspect of Matzah made in haste, etc., etc., as explained above.

Keeping such considerations in mind, we can ‎understand the comment in the Talmud ‎‎Beytzah 16 that with the onset of the Sabbath ‎the Jew enjoys the presence within him of an additional ‎‎“soul.” This additional soul is taken away again at the ‎end of the Sabbath. The Talmud bases itself on the ‎word ‎וינפש‎ in Exodus 31,17, where G’d’s state of mind ‎on the first Sabbath after the six days of creation has ‎been described as ‎וינפש‎, “He was endowed with a soul.” ‎Since G’d most likely had a “soul” during the six days ‎of creation also, this word must refer to an additional ‎soul. [Rashi (in his commentary there on the ‎Talmud as opposed to his commentary on the Torah) ‎understands the word as the regret experienced at the ‎departure of the additional “soul.” Ed.] It is ‎peculiar that according to the text in the Talmud, the ‎sense of loss felt by the soul on the Sabbath was due to ‎its owner observing rest on the Sabbath, whereas in ‎fact this sense of loss surely was due to the loss of the ‎additional soul at the end of the Sabbath? We must ‎therefore resolve this puzzle by falling back on the ‎Talmud in Shabbat 118 where we are told that ‎if only the Israelites were to observe two consecutive ‎Sabbaths in all its details the messiah would come ‎immediately. In another place we are told if only all ‎Israelites had observed the first Sabbath [in ‎the desert at Marah (Exodus 17,20)] they ‎would have been redeemed at once. In order to ‎reconcile these two statements we must remember that ‎the meaning of the word ‎שבת‎ is not only “to rest,” but it ‎also means “to return, i.e. to repent.” The three root ‎letters ‎תשב‎ when read in this order spell the word ‎‎“teshuva.” This is a clear allusion that the Sabbath is ‎meant to facilitate repentance. This repentance ‎involves recognition that the objectives pursued during ‎the six working days were in the main the pursuit of ‎transient values as opposed to the enduring values that ‎the Sabbath is to help us pursue by our abstaining ‎from the “rat race” that we are part of during the week. ‎When the Israelite becomes aware of this during the ‎course of the Sabbath, he naturally bemoans the ‎departure of the additional spiritual dimension that he ‎had enjoyed during the Sabbath, the dimension the ‎Talmud calls ‎נשמה יתרה‎, an additional soul. The Israelite ‎bemoans the fact that he does not enjoy this additional ‎spiritual dimension during the six days he must face at ‎the end of making ‎הבדלה‎, the ritual signifying the ‎departure of the Sabbath. In light of this, we ‎understand that the Israelites require two Sabbath ‎‎“days” in order to secure the arrival of the Messiah. The ‎first Sabbath will serve as the day when they will do ‎‎teshvuvah, after which they will understand ‎the significance of this day for their spiritual well ‎being. The “second” Sabbath will teach them to enjoy ‎the additional spiritual dimension that concentrating ‎on the study of the Torah brings with it. (On the same ‎day).
‎When the Jewish people left Egypt in great haste, ‎בחפזון‎, as stated by the Torah, (Deuteronomy 16,3) they ‎were not in the frame of mind to appreciate such lofty ‎concepts, seeing that according to all our sources they ‎had descended to the 49th level of impurity, and if they ‎had descended one more rung they would have been ‎beyond redemption. They had been in a state where ‎they greatly enjoyed the taste of the forbidden, the ‎abominable in G’d’s eyes. Hence G’d said to them: “I ‎am the One Who takes you out from this moral ‎morass,” i.e. the ‎סבלות מצרים‎. G’d promised that ‎henceforth they would no longer find these ‎abominations enjoyable but would shun them like ‎death. Instead they would learn to enjoy spiritually ‎uplifting experiences such as the study of G’d’s Torah ‎and observance of its commandments. They would find ‎satisfaction in prayer and the fact that G’d listens to ‎their prayers, and responds positively to their good ‎deeds. It is clear therefore that at that junction in their ‎lives Moses had to address them by using the formula ‎כה אמר ה'‏‎, as they had not yet qualified for the benefits ‎of prophecy from the lofty platform represented by ‎זה‎, ‎a communication from G’d directly without screen. ‎Once they had ascended to far higher spiritual levels ‎they would indeed be addressed by prophecies that ‎had come to Moses under the heading of ‎זה‎.‎