창세기 2:16의 Chasidut

And thus you should eat it: your loins girded, your shoes on your feet... and your staff in your hand, and you should eat it in haste... and that day will be a remembrance for you... seven days... One should pay attention to the reason for this mitzvah, why the eating should be hasty specifically. For wasn't the eating of the paschal lamb before midnight, and they couldn't leave their homes until the morning? We can consider further based on what is said in the Haggadah - "this matzah that we eat, what is it for? For there was not enough... as it is said... 'and also they had not prepared any provisions for the way' (Shemot 12:39)". And this reason still needs explanation. It's possible to explain according to what we said earlier, regarding the verse "from every tree of the garden you may eat, but from the tree of the knowledge of good and evil, you shall not eat..." (Bereishit 2:16) And our rabbis were devided on which tree Adam haRishon ate. One could have asked, how did Adam know which tree was the tree of knowledge of good and evil, if not for the fact that Hashem Yitbarach showed him it. And this isn't according to the sense of the verse, but it's possible to say that the principal of God's commandment is not to be drawn after his cravings to eat food, since it is delicious and good to look at. And the thorn in its lowliness, this only will be your food to sustain your body alone. Since God has not separated in Their eyes between that which is good to look at and that which is not - rather, one's eating should be to satiate themself so they can be established for their service of their Creator. And this is the statement of the verse "from every tree of the garden you may surely eat..." meaning, you are permitted to eat from all of them, just so long as there is no difference in your eyes between eating from this one because you crave it since it is delicious, or the thorn in its lowliness which is disgusting. This difference is forbidden to you, and this is "from the tree of knowledge of good and evil" you shall not eat - it wishes to say that you shouldn't distinguish in your eating between this which is tasty and the thorn which is evil in your eyes. And we can say that "the tree of knowledge" isn't a specific tree, but rather Adam was commanded equally regarding all of them not to distinguish between good and evil with regard to his appetites. And our rabbis of blessed memory were divided on which species he craved with a bodily craving. And for this reason our fathers went down to Egypt, to purify their material selves and to break their appetites by means of the yoke of subjugation, in order to right the sin of Adam haRishon. And for this, we are commanded to eat on Pesach bread of affliction, which is tasteless and without salt or preparation. This is for this intention: to teach that a person should not be drawn after human pleasures, which are illusory. And for this reason the matzah is called 'bread of affliction/poverty' - because the poor person isn't able to choose food that they crave or enjoy, and is forced to eat whatever comes to their hands even if it isn't delicious. So too with us: we eat matzah from dough with no seasonings. It would be the same to us if it were sweet, but there isn't sweetness - it's just to sustain ourselves to serve God and to sanctify ourselves by means of eating matzah for seven days. These correspond to seventy years, a lifespan, to show us that by means of from the need to cast away from opposite all worldly delights and from one's desires. [?] And this is alluded to in the statement "this matzah which we eat, why?... 'for they did not have enough... and they had also not prepared provisions...'". Meaning, we receive instruction from our ancestors who were on this level, that they were not drawn after their cravings to prepare flavourful and pleasant provisions. They ate at their exodus only cakes of matzah, without flavour. So we act according to their deeds. And the explanation of his words is, "this matzah that we eat", meaning, our intent when we eat matzah and say "this matzah which we eat, why?... 'for they did not have enough... and they had also not prepared provisions...'" is that we should intend that, just as our ancestors cast away their bodily cravings, so too we must trend [?] to act thus: by means of eating the matzah, we accustom ourselves to purify our material selves and to break the strength of this craving. And it is for this reason that Hashem Yitbarach commanded us to eat the paschal lamb "in haste" - it's known that even if the food is tasty, hasty eating won't allow one to derive pleasure in the same way as slower eating at a set table. To teach us again, as I have explained, that one should not eat to fulfil their cravings - only in order to sustain life in order to serve Hashem Yitbarach. And it finishes and says, "This day will be a remembrance for you" (Shemot 12:14) - meaning, you should remember this forever, why we're commanded to eat the paschal lamb in haste. For this is to break the strength of craving, and also "seven days matzot you shall eat" (ibid.) - that this should be on your heart forever.