Chasidut do Wyjścia 13:3

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.

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 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.‎