Chasidut su Esodo 13:25
Likutei Halakhot
And this is the aspect of tefillin, for tefillin are the aspect of memory, as written (Ex. 13), “ulzikaron bein `eyneikha/and for remembrance between your eyes” — and for remembrance between your eyes specifically, for memory depends mainly on Tikkun `Eynayim/Proper Repair of the Eyes, as discerned in this story, as this “blind” one — who was entirely blind to this world, who had no sight of this world at all, to the extent that he attained that the whole world did not amount to him so much as an eyeblink, which this is the essence of Tikkun `Eynayim — he attained the ultimate perfection of memory that has no perfection beyond it, as explained above, as this blind one remembers more than all of them etc., as written there in the story. Hence, memory depends mainly on the eyes, and thus it is explained in the Torah “Wayhi Miqetz — Zikaron” (LM #54), that memory depends mainly on the eyes, see there, and he brings there the verse, “ulzikaron bein `eyneikha”, see there, for tefillin are the aspect of Mochin deGadluth/Brains of Grown-Maturity, which is the essence of memory on the side of holiness, for memory is the aspect of consciousness and awareness, as explained in the Torah “Dirshu Hashem/Seek Hashem” (LM #37), and this is the aspect of head tefillin and hand tefillin, amongst which there are eight parshiyoth/text-passages, four of the head and four of the arm, corresponding to the eight holy elders who are masters of memory, which is the aspect of tefillin — “and for remembrance between your eyes” as mentioned. For, it is known in the Kawanoth that the head tefillin are in the Male aspect and the arm tefillin are in the Female aspect, and all together the tefillin are in the aspect of Mochin de`Ibur Sheini deGadluth/Second-Embryonic Mature Brainphase, and this is the aspect of these holy elders, who attained such Mature Brains that each one attained remembering and reaching more of the beginning; what happened with him before in the beginning. And the more that one of them attained, the earlier the beginning that he could remember and reach, as explained above. And behold, they are eight elders partitioned into two fours, corresponding to two fours of parshiyoth of arm and of head, for the four first elders who first boasted of their memory, their whole concern was with what happened with the child in its mother's womb: the emergence of the droplet until the cutting of the umbilical cord when it goes out into the world's air. Namely, the one one boasted he remembers them bringing the seed to plant the fruit, which is the passage of the droplet etc., the second remembers the beginning of the fruit's formation, the third remembers when the light was shining, which is all the days of the embryo, and the fourth, the last, remembers the essence of birth's conclusion, which is the cutting of the umbilical cord, which is the beginning of his entering this world. (And these four are written here from top to bottom, the opposite of how they are written in the book of stories, and this is because here I have to begin from the fourth, so due to the flow of language the order is reversed, but the intention is the same). Hence all these four stories tell of the great wonders of the Creator, Blessed Is His Name; what happens with the embryo in its mother, and so all these brains and perceptions that these four elders attained are in the aspect of Female Brains, which are the aspect of the four parshiyoth of the arm tefillin which are the Female Brains as mentioned. And these aspects that these four elders told about are the aspect of Light-Water-Firmament mentioned in the holy Zohar and the Qawanoth. For, at the beginning of the droplet's emergence, which is the aspect of the one who tells that he remembers them bringing out the seed etc., this is the aspect of Light, for it still has no Form, and then when it began to initially take form it is like Water, and then the embryo changes every day of pregnancy; this is the aspect of Firmament, as is known. And then when the aspect of Firmament is finished he goes out in the air of the world and is born, and all this is the aspect of tefillin, which are the aspect of incubation and birth, which is the aspect of Yetziath Mitzrayim, as is known. And the first four elders, all of what they told was what happened before the droplet descended into its mother's womb. For, they told that they remember when the droplet was still in its father's brain, and the Look, the Taste and the Smell which are the aspect of Nefesh-Ruach-Neshamah, which is where is the beginning of drawing the thought from where it is drawn from the place where it drawn, from cause to effect, from world to world, from intellect to intellect, which are the aspect of Neshamah, Ruach and Nefesh, until the thought is generated, whereby the holy progenitive droplet is generated. And all these four aspects occur with the father, on the Male aspect, as mentioned. And so they are in the aspect of the head tefillin which are the Male brains as mentioned. For tefillin are drawn from the aspect of Tiqunei Diqna/Features of the Beard, as known, which is the aspect of these elders in holiness, who are all in the aspect of the Holy Beard's Features, which is the root of elderliness on the side of holiness, the aspect of, “wehadarta penei zaqen/and you shall honor the face of the elder” [Lev. 19:32], as is known. And the essence of the holiness of the tefillin's Brains are drawn from the Most Supernal Elder, the Oldest of Them All, who is the most suckling babe of them all, who is the blind beggar, who was “altogether a suckling babe” etc. as mentioned. For, from him is the essential holiness of elderliness, and all the eight elders who are the aspect of the eight parshiyoth in the tefillin, they all receive from this Most Supernal Elder, who is the blind one. But his aspect of Brains itself is impossible to enclothe even in the tefillin passages, so there is no parashah corresponding to him, for he is above it all and the root of it all, as they receive all the tefillin Brains from him, which are the aspect of all the elders in holiness, as mentioned. For, he is united in the Ein Sof, as mentioned, so his Brain is not called memory at all, which is the aspect of tefillin as mentioned, for he said that he remembers all this and remembers “Nothing At All.” That is, even though he remembers everything that they remember, for he is composed of all of them and they all receive their Brains and Memory only from him, nevertheless his Brain is impossible to call by the term “memory” at all, for he is above memory and the root of memory, for he is united in the Ein Sof, as written there, and so he is not alluded to in any parashah, for he is above everything and the root of everything, as mentioned.
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Likutei Halakhot
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.
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Kedushat Levi
This is the meaning of “Moses ascended to meet with G’d,” (verse 3) as if that was to be an exclusive “summit meeting.” G’d, however, preferred for Moses to remain on a level that enabled him to speak to the people as if they were his equal. This is why He immediately told him:כה ,תאמר אל בית יעקב וגו' “thus you shall speak to the house of Yaakov, etc.” When the Torah writes: ויקרא אליו ה' מן ההר לאמור, “Hashem” called out to Moses from the Mountain,” this was a hint that instead of G’d expecting the people to try and elevate themselves to His level, He had decided to “lower Himself” to their level. When He specified “the house of Yaakov,” G’d hinted to Moses that the message Moses was to teach the people was one that even the women would not have any difficulty in understanding.
When G’d tells Moses in verse 9: הנה אנכי בא אליך בעב הענן בעבור ישמע העם בדברי עםך, “here I will come to you enfolded in the thickness of the cloud so that the people will be able to hear Me speak with you,” the term עב הענן, is to be understood as עביות, something gross, i.e. the opposite of a lofty level. G’d tells Moses to what extent He will “descend” to the level of the people, in order for the people to be able to hear Him speak with Moses.
Now we will explain the deeper meaning of the verse: (19,4) אתם ראיתם אשר עשיתי למצרים וגו', “you have witnessed with your eyes what I have done to (for) Egypt, etc.”
When G’d tells Moses in verse 9: הנה אנכי בא אליך בעב הענן בעבור ישמע העם בדברי עםך, “here I will come to you enfolded in the thickness of the cloud so that the people will be able to hear Me speak with you,” the term עב הענן, is to be understood as עביות, something gross, i.e. the opposite of a lofty level. G’d tells Moses to what extent He will “descend” to the level of the people, in order for the people to be able to hear Him speak with Moses.
Now we will explain the deeper meaning of the verse: (19,4) אתם ראיתם אשר עשיתי למצרים וגו', “you have witnessed with your eyes what I have done to (for) Egypt, etc.”
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Mevo HaShearim
In the Midrash Tanhumah,518A collection of midrashim on the Pentateuch. Parshat Shelakh, on the verse “God did not lead them by the way of the land of the Philistines,”519Exodus 13:17. it reads: “The Holy one said: If I lead them on the straightforward path, each man will seize a field or vineyard, and will become unengaged from the Torah. Instead, I will lead them in the path of the desert, and they will eat the manna… and the Torah will reside in their bodies.”520520 Midrash Tanhumah, Beshallakh 1. What will we respond when most avreikhim, upon engaging in his vocation has neither field nor vineyard, may the Merciful One save them? He is greatly enslaved to and preoccupied with his work. Are we not destroying his Torah and certainly his hasidism if he do not give him kest?!
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Likutei Halakhot
And this is the aspect of (Ex. 13), “Sanctify to Me all the male firstborns, whatsoever opens the womb among the children of Israel,” which is the beginning of the first passage in the tefillin. For the essence of the tefillin are drawn from the sanctity of the firstborn, which is the first birth, which is the aspect of Yetziath Mitzrayim, which is the aspect of birth, as is known, as on account of this we need to sanctify the first birth which is a male firstborn. As written there, “And it came to pass, when Par`oh would hardly let us go... therefore I sacrifice” etc. And all this is in order to draw on oneself the sanctity of birth of the brains which is the essence of birth, that is, to manage to renew ones vitality and brains at all times as if he was born today, as mentioned. Which, this is is the essence of long life, which are the aspect of tefillin as mentioned. And therefore one needs to give the firstborn to the Kohen or redeem him from him, for the Kohen is the aspect of the elder in holiness, in the aspect of (Ps. 133), “It is like the precious oil upon the head, coming down upon the beard; even Aharon's beard” etc., the aspect of the Eight Tikkunim of the Kohen Gadol, as is known. And this is what our Rabbis z”l said (Shabbath 151), “And let your head lack no oil (Eccl. 9:8) — this is head tefillin.” For the essence of tefillin are drawn from the aspect of “like the precious oil upon the head...” of the elder, Aharon, as mentioned. And therefore by means of giving the firstborn, who is the first birth, to the Kohen, we draw the sanctity of the birth of the brains and vitality, to remember to always renew himself as if he was born today, which this is the essence of tefillin, which are the aspect of brains and long life which we receive from the aforementioned Elder in Holiness, who said that he is extremely old and yet has not begun living at all, as if he was born today. For, one needs to each time begin anew as mentioned, and this is the aspect of Mashiach, of whom it is said (Ps. 2), “Today I have borne you.” For Mashiach will attain this aspect perfectly, which is the aforementioned aspect of long life, as each moment he will begin living anew as if he was born today, in the aspect of “I have borne you today.” For Mashiach will attain the aspect of above time, as explained in Rabbeinu z”l's words on this verse, “I have borne you today;” see there [LM II #61]. For this aspect that the blind one boasted of, who is old yet infantile etc. and the whole world does not amount to him so much as an eyeblink etc., all this is the aspect of above time, which this is the aspect of long life that Mashiach will attain, the aspect of (Ps. 21), “He asked life of You; You gave it to him,” which is the aspect of “David King of Yisrael is Alive and Well.” For David is Mashiach. And this is the aspect of tefillin; that is where is the root of the Mashiach's soul, as is brought, as the root of Mashiach's kingship is in the aspect of the tefillin's knot, and as Rabbeinu z”l said (LM #54), which this is the aspect of (Sam. 1 25), “yet the soul of my lord shall be bound in the bundle of life,” which is said of David, who is Mashiach. The bundle of life is the aspect of tefillin knot, which are the aspect of life as mentioned, the aforementioned aspect of long life, as mentioned.
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Kedushat Levi
Exodus 13,1. “Hashem said to Moses, saying; sanctify for me every firstborn, etc.”
In order to better understand the subject introduced here by the Torah it is well to go back to Exodus 4,22 where G’d for the first time refers to the Jewish people as: בני בכורי ישראל, “My firstborn son, Israel.” [G’d had referred to the Jewish people as “My people,” already in Exodus 3,7, but He had not referred to this people being G’d’s “firstborn.” Ed.]
The following parable may help us understand the difference between the two descriptions of the Jewish people. There are people who devote time to the study of Torah and after a certain number of hours of daily study they turn their attention to business in order to earn a living to support their families. This group of people may be divided into 2 separate categories. A member of category one, due to lack of understanding, considers his preoccupation with trade and commerce his principal occupation and purpose, whereas a member of the second category is well aware that preoccupation with the study of Torah, performing its commandments, and performing deeds of loving kindness for his peers, is his principal duty in life, but seeing that he does not want to depend on miracles for supporting his family, he sets aside time to secure his livelihood with G’d’s support, of course, during the time required for this.
The relationship between the gentile nations and the Jewish nation is parallel to the above, in that the gentiles by and large also devote some of their time to duties prescribed by their respective religions. However, except for a minute fraction, who devote their lives to their deities as priests of some type, they consider the demands made upon them by “life” on earth as paramount. Seeing that the entire universe including the gentiles were created in order to somehow serve as an appendix to the Jewish people, this people must not copy the gentiles by seeing in the mundane tasks to be performed daily the essence of their existence. Israel’s destiny is to serve as a holy nation, and anyone wishing to sanctify itself with a mirror like replica of G’d’s holiness, will in the process draw down from the celestial domain not only G’d’s attribute of Mercy, but also His largesse in helping to make the mundane tasks such people have to perform becoming crowned with success. By being accorded the title: בני בכורי, “My firstborn son,” G’d brings home to us that we are the principal reason that G’d undertook the creation of the universe. The author suggests that the meaning of the word רחם in פטר כל רחם, usually translated as “each first opening of the womb,” should be understood as a reference to the task of the Jewish people to ensure that the source of Mercy, רחמים, be opened through the Jewish people’s prayers so that all of mankind will be provided with its needs, be it directly or indirectly through G’d’s largesse. He quotes Proverbs 17,14 פוטר מים ראשית, as an allusion to this idea by Solomon. [possibly linked to Reshit Chochmah, Teshuvah 7,14. Ed.]
In order to better understand the subject introduced here by the Torah it is well to go back to Exodus 4,22 where G’d for the first time refers to the Jewish people as: בני בכורי ישראל, “My firstborn son, Israel.” [G’d had referred to the Jewish people as “My people,” already in Exodus 3,7, but He had not referred to this people being G’d’s “firstborn.” Ed.]
The following parable may help us understand the difference between the two descriptions of the Jewish people. There are people who devote time to the study of Torah and after a certain number of hours of daily study they turn their attention to business in order to earn a living to support their families. This group of people may be divided into 2 separate categories. A member of category one, due to lack of understanding, considers his preoccupation with trade and commerce his principal occupation and purpose, whereas a member of the second category is well aware that preoccupation with the study of Torah, performing its commandments, and performing deeds of loving kindness for his peers, is his principal duty in life, but seeing that he does not want to depend on miracles for supporting his family, he sets aside time to secure his livelihood with G’d’s support, of course, during the time required for this.
The relationship between the gentile nations and the Jewish nation is parallel to the above, in that the gentiles by and large also devote some of their time to duties prescribed by their respective religions. However, except for a minute fraction, who devote their lives to their deities as priests of some type, they consider the demands made upon them by “life” on earth as paramount. Seeing that the entire universe including the gentiles were created in order to somehow serve as an appendix to the Jewish people, this people must not copy the gentiles by seeing in the mundane tasks to be performed daily the essence of their existence. Israel’s destiny is to serve as a holy nation, and anyone wishing to sanctify itself with a mirror like replica of G’d’s holiness, will in the process draw down from the celestial domain not only G’d’s attribute of Mercy, but also His largesse in helping to make the mundane tasks such people have to perform becoming crowned with success. By being accorded the title: בני בכורי, “My firstborn son,” G’d brings home to us that we are the principal reason that G’d undertook the creation of the universe. The author suggests that the meaning of the word רחם in פטר כל רחם, usually translated as “each first opening of the womb,” should be understood as a reference to the task of the Jewish people to ensure that the source of Mercy, רחמים, be opened through the Jewish people’s prayers so that all of mankind will be provided with its needs, be it directly or indirectly through G’d’s largesse. He quotes Proverbs 17,14 פוטר מים ראשית, as an allusion to this idea by Solomon. [possibly linked to Reshit Chochmah, Teshuvah 7,14. Ed.]
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Kedushat Levi
An additional meaning based on the verse quoted above, linked to Moses telling the people (verse 3) as an introduction to this legislation זכור את היום הזה וגו', “Keep on remembering this day, etc.;”.
The Ari’zal writes that the reason why Moses introduced relaying the legislation about the sanctity of the firstborn with the words: זכור את היום הזה, followed by the line: והעברת כל פטר רחם, “you are to set apart for the Lord every first issue from the womb, etc,” only 9 verses later, is that when G’d told him about this legislation He appeared to include only the natural born Israelites in the sanctity of the firstborn, בבני ישראל, in verse 2, not the mixed multitude of new converts that Moses had accepted. The mixed multitude had not yet attained a level of spirituality that would allow their firstborn to be included in the additional degree of sanctity accorded to them when compared to the ordinary Israelite who was not a firstborn. Moses was afraid that the existing situation would result in jealousy of the mixed multitude as they would feel as second class Jews. In order to bridge this gap, Moses instructed the Israelites with an additional commandment to be observed when they would enter the Holy Land, a commandment that would apply to every Jew crossing the Jordan whether a natural born Jew or a convert This additional commandment concerned the observance of the Exodus for seven days on the anniversary of the dates on which it took place, and the eating of matzot and the offering of the Passover lamb on the eve of the first day Matzot would be eaten for seven days; this commandment was to apply to all Jews be they be natural born Jews or converts. It was a compliment to the mixed multitude as this group of people had not been “redeemed” from Egypt since they had not been slaves there, having placed themselves voluntarily under the protective “umbrella” of the Jewish G’d, the Creator of the universe. As a result of their embracing these commandments, the mixed multitude would cross the threshold of being ushered into the Jewish people as full partners as soon as they would cross into the Holy Land. (verse 11)
The author adds, that he feels that the reason that Moses did not immediately convey the commandment of the sanctification of the firstborn and first inserted the commandment of the Passover lamb and the eating of matzot on the anniversaries as something that would continue for all future generations, was that the period of the Exodus, the 10 plagues, the removal of one nation from amidst another nation with whom the first nation had felt inextricably interwoven, had all been part of what our sages describe as ‘re-enactment” of the 6 days of the creation of the universe, a חדוש העולם, creation of a new world. It resembled the creation of the יש מאין, the tangible emerging from the totally intangible. We acknowledge this concept of G’d renewing the universe constantly in our daily prayers before the recital of the קריאת שמע, when we say המחדש בטובו בכל יום תמיד מעשה בראשית, that “the Creator renews the whole universe on a daily basis, constantly, innumerable times.” When Job asks rhetorically in Job 28,12 והחכמה מאין תמצא, “from where did wisdom originate?,” he clearly cannot mean that the word אין means the same as the Greek: “nihil,” i.e. “nothing,” but refers to domains beyond those accessible to creatures rooted in the יש, the domain of the tangible, physical world. Our author explained already on the first two pages of Genesis that unless man first negates his ego completely, he does not have access to the source of wisdom in the domain called אין, or “eyn,” “negation,” for want of a better word. Although G’d, as pointed out in our daily prayers, renews the creation every single day, on the occasion of the first of Nissan, He does so especially for the Jewish people, and at the same time even the “year” for the count of the number of years that a Jewish king rules, is considered as renewing its cycle on that day. We know this from the Mishnah in Rosh Hashanah, 1,1 Although the names of the months in the Jewish calendar are generally understood to reflect the names in the Persian calendar, our author sees in the word ניסן, the month in which the Exodus occurred, an allusion to the נסים, earth shaking miracles that occurred in that month at that time. The reason why the Seder evening must conclude with the eating or the Passover lamb, or its substitute the “afikoman,” is so that the taste lingers in our mouth, and we can draw inspiration from it during the many months to come. [The reader is referred to pages 1-4 where the author explained the allegorical meaning in the letters of such words as אין, מצוה וגו'. Based on this he feels that the linkage of months and years in our verse, i.e. לחדשי השנה is entirely justified. Ed.]
The Ari’zal writes that the reason why Moses introduced relaying the legislation about the sanctity of the firstborn with the words: זכור את היום הזה, followed by the line: והעברת כל פטר רחם, “you are to set apart for the Lord every first issue from the womb, etc,” only 9 verses later, is that when G’d told him about this legislation He appeared to include only the natural born Israelites in the sanctity of the firstborn, בבני ישראל, in verse 2, not the mixed multitude of new converts that Moses had accepted. The mixed multitude had not yet attained a level of spirituality that would allow their firstborn to be included in the additional degree of sanctity accorded to them when compared to the ordinary Israelite who was not a firstborn. Moses was afraid that the existing situation would result in jealousy of the mixed multitude as they would feel as second class Jews. In order to bridge this gap, Moses instructed the Israelites with an additional commandment to be observed when they would enter the Holy Land, a commandment that would apply to every Jew crossing the Jordan whether a natural born Jew or a convert This additional commandment concerned the observance of the Exodus for seven days on the anniversary of the dates on which it took place, and the eating of matzot and the offering of the Passover lamb on the eve of the first day Matzot would be eaten for seven days; this commandment was to apply to all Jews be they be natural born Jews or converts. It was a compliment to the mixed multitude as this group of people had not been “redeemed” from Egypt since they had not been slaves there, having placed themselves voluntarily under the protective “umbrella” of the Jewish G’d, the Creator of the universe. As a result of their embracing these commandments, the mixed multitude would cross the threshold of being ushered into the Jewish people as full partners as soon as they would cross into the Holy Land. (verse 11)
The author adds, that he feels that the reason that Moses did not immediately convey the commandment of the sanctification of the firstborn and first inserted the commandment of the Passover lamb and the eating of matzot on the anniversaries as something that would continue for all future generations, was that the period of the Exodus, the 10 plagues, the removal of one nation from amidst another nation with whom the first nation had felt inextricably interwoven, had all been part of what our sages describe as ‘re-enactment” of the 6 days of the creation of the universe, a חדוש העולם, creation of a new world. It resembled the creation of the יש מאין, the tangible emerging from the totally intangible. We acknowledge this concept of G’d renewing the universe constantly in our daily prayers before the recital of the קריאת שמע, when we say המחדש בטובו בכל יום תמיד מעשה בראשית, that “the Creator renews the whole universe on a daily basis, constantly, innumerable times.” When Job asks rhetorically in Job 28,12 והחכמה מאין תמצא, “from where did wisdom originate?,” he clearly cannot mean that the word אין means the same as the Greek: “nihil,” i.e. “nothing,” but refers to domains beyond those accessible to creatures rooted in the יש, the domain of the tangible, physical world. Our author explained already on the first two pages of Genesis that unless man first negates his ego completely, he does not have access to the source of wisdom in the domain called אין, or “eyn,” “negation,” for want of a better word. Although G’d, as pointed out in our daily prayers, renews the creation every single day, on the occasion of the first of Nissan, He does so especially for the Jewish people, and at the same time even the “year” for the count of the number of years that a Jewish king rules, is considered as renewing its cycle on that day. We know this from the Mishnah in Rosh Hashanah, 1,1 Although the names of the months in the Jewish calendar are generally understood to reflect the names in the Persian calendar, our author sees in the word ניסן, the month in which the Exodus occurred, an allusion to the נסים, earth shaking miracles that occurred in that month at that time. The reason why the Seder evening must conclude with the eating or the Passover lamb, or its substitute the “afikoman,” is so that the taste lingers in our mouth, and we can draw inspiration from it during the many months to come. [The reader is referred to pages 1-4 where the author explained the allegorical meaning in the letters of such words as אין, מצוה וגו'. Based on this he feels that the linkage of months and years in our verse, i.e. לחדשי השנה is entirely justified. Ed.]
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Kedushat Levi
Exodus 13,4. “this day you are leaving (Egypt) in the month that ushers in the spring.” It appears that the Creator, blessed be His name, chose only the Jewish people. Therefore no one has the right to speak badly of the Jewish people, but to interpret any actions of this people even if they seem at first glance to be sinful, in a manner that casts a favourable light on them. We have learned this from Esther 10,3 where Mordechai is complimented of speaking always favourably of his brethren, i.e. דורש טוב לעמו. The numerical value of the letters in that short phrase amount to the same as the numerical value in the words רב חסד, “an abundance of love.” In other words, G’d has expended much loving kindness on His people Israel.
We have a halachah that when washing one’s hands preparatory to performing some commandment, that one is to raise one’s hands in the process of doing so. (Shulchan Aruch, Orach Chayim 162,1) The reason is that the word נטילה implies lifting. We have explained elsewhere that the human body is viewed as being composed of three parts, 1) The head and the limbs attached to it.; 2) the hands and the torso they are attached to;.3) the legs. The “limbs” (organs) belonging to the head i.e. the eyes, the ears, have been created primarily in order to focus on the words of Torah and moral instruction, whereas the mouth has been created primarily in order to speak words of Torah wisdom and to speak well of the Jewish people.
The hands are an allusion to “love,” i.e. raising one’s hands expresses love for one’s Creator, whereas the legs and feet allude to faith, as the saying goes that שקר אין לו רגלים, “lies have no feet, (no basis to stand on). Therefore, when a human beings sits down in order to eat, he is supposed to raise, elevate the “sparks” of spirituality within him so that consuming food becomes something more than a merely mundane activity intended to provide physical satisfaction for the person eating his food. This is why Rabbi Karo in his commentary on the Tur (בית יוסף), writes (inter alia) that the act of raising one’s hand prior to eating is an expression of love for the G’d Who has provided us with food and has blessed it.
We have a halachah that when washing one’s hands preparatory to performing some commandment, that one is to raise one’s hands in the process of doing so. (Shulchan Aruch, Orach Chayim 162,1) The reason is that the word נטילה implies lifting. We have explained elsewhere that the human body is viewed as being composed of three parts, 1) The head and the limbs attached to it.; 2) the hands and the torso they are attached to;.3) the legs. The “limbs” (organs) belonging to the head i.e. the eyes, the ears, have been created primarily in order to focus on the words of Torah and moral instruction, whereas the mouth has been created primarily in order to speak words of Torah wisdom and to speak well of the Jewish people.
The hands are an allusion to “love,” i.e. raising one’s hands expresses love for one’s Creator, whereas the legs and feet allude to faith, as the saying goes that שקר אין לו רגלים, “lies have no feet, (no basis to stand on). Therefore, when a human beings sits down in order to eat, he is supposed to raise, elevate the “sparks” of spirituality within him so that consuming food becomes something more than a merely mundane activity intended to provide physical satisfaction for the person eating his food. This is why Rabbi Karo in his commentary on the Tur (בית יוסף), writes (inter alia) that the act of raising one’s hand prior to eating is an expression of love for the G’d Who has provided us with food and has blessed it.
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Kedushat Levi
Exodus 5,22. “Moses said to G’d: ‘what is the purpose of Your having brought harm to this people, etc;?”, ויאמר ה' אל משה עתה תראה כי ביד חזקה וגו' , “G’d said to Moses: ‘now you will see that with a strong hand, etc.’”
We do not only need to understand what Moses meant by adopting what sounds like accusatory attitude vis a vis G’d, but that far from this being the case, he alluded to a very important aspect of Judaism with his wanting to know G’d’s purpose in the details of how He guides the fortunes of the Jewish people. [After the sin of the golden calf, Moses again persists in his desire to be taken into G’d’s confidence. [Compare Exodus Exodus 33,13-16 Ed.]
In our daily prayers in the amidah we pray for Hashem to redeem us, justifying our request by the conviction that it is within His power to do so by saying: כי גואל חזק אתה, “for You are a powerful redeemer.” Why did the sages who formulated this prayer find it necessary to add the adjective חזק, “powerful,” after the word גואל, “Redeemer?” The very idea of G’d “requiring” to resort to התחזקות, “strengthening Himself,” is strange, seeing that we perceive of Him as the personification of “Strength.”
Let us first explain another verse in Exodus 13,2: וידבר ה' אל משה קדש לי כל בכור פטר כל רחם וגו', Hashem said to Moses: ‘sanctify unto me every first born male produced by the womb of a Jewish mother, etc.’” In an apparent response to this commandment, the Torah quotes Moses as saying (verse 3) ויאמר משה אל העם זכור את היום הזה אשר יצאתם ממצרים...כי בחוזק יד הוציא ה' אתכם מזה, “Moses said to the people to remember this day when you left Egypt, for Hashem took you out from here using the “strength of His hand.” Moses appears to have departed materially from what G’d had told him to tell the people in His name. Instead of telling the people to sanctify their male firstborns, both of man and beast (in most instances) he tells them to remember the day that they left Egypt!
We do not only need to understand what Moses meant by adopting what sounds like accusatory attitude vis a vis G’d, but that far from this being the case, he alluded to a very important aspect of Judaism with his wanting to know G’d’s purpose in the details of how He guides the fortunes of the Jewish people. [After the sin of the golden calf, Moses again persists in his desire to be taken into G’d’s confidence. [Compare Exodus Exodus 33,13-16 Ed.]
In our daily prayers in the amidah we pray for Hashem to redeem us, justifying our request by the conviction that it is within His power to do so by saying: כי גואל חזק אתה, “for You are a powerful redeemer.” Why did the sages who formulated this prayer find it necessary to add the adjective חזק, “powerful,” after the word גואל, “Redeemer?” The very idea of G’d “requiring” to resort to התחזקות, “strengthening Himself,” is strange, seeing that we perceive of Him as the personification of “Strength.”
Let us first explain another verse in Exodus 13,2: וידבר ה' אל משה קדש לי כל בכור פטר כל רחם וגו', Hashem said to Moses: ‘sanctify unto me every first born male produced by the womb of a Jewish mother, etc.’” In an apparent response to this commandment, the Torah quotes Moses as saying (verse 3) ויאמר משה אל העם זכור את היום הזה אשר יצאתם ממצרים...כי בחוזק יד הוציא ה' אתכם מזה, “Moses said to the people to remember this day when you left Egypt, for Hashem took you out from here using the “strength of His hand.” Moses appears to have departed materially from what G’d had told him to tell the people in His name. Instead of telling the people to sanctify their male firstborns, both of man and beast (in most instances) he tells them to remember the day that they left Egypt!
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Kedushat Levi
Exodus 13,10. “You are to observe this statute at its appointed time, year after year.” On the three pilgrimage festivals, Passover, Shavuot, and Sukkot this illumination is firmly engraved for the remainder of the year. The essence of Passover is in the minute difference between חמץ and מצה consisting of the time it takes to walk one mile (18 minutes) during which an unleavened dough if unattended will turned into a leavened dough. The essence of Shavuot consists of it being the anniversary of the Jewish people’s finest moment, the moment when they enthusiastically accepted the gift of the Torah. The essence of Sukkot consists of it being the source of all the blessings that ensure our economic existence and well being during the year then unfolding. The words: מימים ימימה refer to the three festivals mentioned radiating their spiritual influence for the entire year. Provided that we believe in G’d’s miracles, the influence of these few days devoted to primarily spiritually oriented activities will act as a benevolent umbrella over all our activities during the year.
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Kedushat Levi
When we appreciate the foregoing, we can better understand what Moses said to the people in Exodus 13,3 "to remember this day, etc,.” It is interesting that the Talmud is in two minds whether the day Moses wanted the people to remember was a day in Nissan or in Tishrey. Moses left open if the redemption in the future would be under the auspices of the attribute of Mercy or under the auspices of the attribute of Justice. If the former, it would have to occur in the month of Nissan, as had the original redemption when it occurred under the auspices of the attribute of Mercy. If it would occur in Tishrey, this would be proof that the people had sufficient merit to be redeemed even in the month in which G’d sits on His throne as King and judges us all. The Talmud in Rosh Hashanah posits that if the redemption does not occur until the last day in G’d’s “timetable,” it will occur under the auspices of the attribute of Mercy in Nissan. If the redemption will occur sooner, i.e. as a result of the people having accumulated the necessary merits, it will occur in Tishrey under the auspices of the attribute of Justice.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
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Kedushat Levi
When we appreciate the foregoing, we can better understand what Moses said to the people in Exodus 13,3 "to remember this day, etc,.” It is interesting that the Talmud is in two minds whether the day Moses wanted the people to remember was a day in Nissan or in Tishrey. Moses left open if the redemption in the future would be under the auspices of the attribute of Mercy or under the auspices of the attribute of Justice. If the former, it would have to occur in the month of Nissan, as had the original redemption when it occurred under the auspices of the attribute of Mercy. If it would occur in Tishrey, this would be proof that the people had sufficient merit to be redeemed even in the month in which G’d sits on His throne as King and judges us all. The Talmud in Rosh Hashanah posits that if the redemption does not occur until the last day in G’d’s “timetable,” it will occur under the auspices of the attribute of Mercy in Nissan. If the redemption will occur sooner, i.e. as a result of the people having accumulated the necessary merits, it will occur in Tishrey under the auspices of the attribute of Justice.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
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Kedushat Levi
When we appreciate the foregoing, we can better understand what Moses said to the people in Exodus 13,3 "to remember this day, etc,.” It is interesting that the Talmud is in two minds whether the day Moses wanted the people to remember was a day in Nissan or in Tishrey. Moses left open if the redemption in the future would be under the auspices of the attribute of Mercy or under the auspices of the attribute of Justice. If the former, it would have to occur in the month of Nissan, as had the original redemption when it occurred under the auspices of the attribute of Mercy. If it would occur in Tishrey, this would be proof that the people had sufficient merit to be redeemed even in the month in which G’d sits on His throne as King and judges us all. The Talmud in Rosh Hashanah posits that if the redemption does not occur until the last day in G’d’s “timetable,” it will occur under the auspices of the attribute of Mercy in Nissan. If the redemption will occur sooner, i.e. as a result of the people having accumulated the necessary merits, it will occur in Tishrey under the auspices of the attribute of Justice.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
When G’d said to Moses in Exodus 13,2 קדש לי כל בכור, “sanctify for me every firstborn, etc.;” He reminded him that as far as the attribute of Justice was concerned every Jewish firstborn required to be sanctified seeing he had just been spared by the attribute of Justice when it killed the Egyptian firstborns. The Jewish firstborns had been redeemed together with the whole people by an act of Mercy. But the firstborns had a special reason to be grateful; therefore they had to be sanctified to G’d. This is why before relating the content of this legislation concerning the holiness of the firstborn, Moses added a preamble reminding them of the date on which this had occurred. The reminder was an oblique reference that their lives had been spared although they had not been worthy of this at the time. He did not want the Jewish firstborn to interpret the fact that they had survived as proof that they had been more deserving than the rest of the people.
Now we can also understand the verse (5,22) in which Moses asked G’d what had been His purpose in allowing the Jewish people to become subjected to more abuse by the Egyptians since he had appeared on the scene so that he could not understand why G’d had sent him to orchestrate their release.
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