Kuntres Acharon Shel Pesach, 5749

(Sefer HaMaamarim Meluket III, p. 119ff)

By the Grace of G-d
Acharon Shel Pesach, 5739

"As in the days of your exodus from Egypt I will show you wonders {in the Future Redemption}."[1]

In his discourse of this title,[2] the Previous Rebbe notes that the Zohar's[3] emphasizes that the verse states "the days of your exodus" using a plural form, although the exodus from Egypt took one day. Indeed, with regard to [the commandment to] remember the redemption from Egypt, the Torah tells us,[4] "so that you remember the day you left the land of Egypt," (using a singular form for "day"). Why then does the verse originally cited use the plural form, "the days"?

In resolution, the Previous Rebbe explains,[5] that the entire sequence of time from the time of the exodus until the Future Redemption is considered as "days of your exodus from Egypt."

To explain that statement: The Hebrew for Egypt, Mitzrayim, is related to the term meitzar, which refers to boundaries and limitations.[6] An exodus from Egypt thus involves redemption from all limitations, even [the subtle limitations that characterize] the lofty [spiritual planes].

[The exodus from Egypt began the process leading to the attainment of this level.] Thus the interval from the time of the exodus until the Future Redemption is considered the "days of your exodus from Egypt." Each and every day, we are redeemed from a more refined level of limitation,[7] until [we reach] the ultimate peak, the true and complete Redemption which will be led by Mashiach. This will bring about the departure from all limitations,[8] even the most subtle forms of restraint. [In this vein,] the verse,[9] "The one who breaks through shall ascend before them," is interpreted as a reference to Mashiach, implying that he will break through all the limitations [that exist].

II

In the discourse cited above, the Previous Rebbe continues: " 'I will show you wonders' refers to the revelation of the Future Redemption. The Future Redemption will also be of this quality, but it shall be on a much higher level;"[10] [i.e., the Future Redemption will, like the exodus from Egypt, represent a transcendence of our limits, but it will reflect a transcendence of a much higher level].

It is possible to explain [that the two concepts mentioned above are interrelated]. The Previous Rebbe cites the verse "I will show you wonders" which refers to the revelations of the Future Redemption, because this amplifies the explanation of why the plural form, "days," is used in the verse, "As in the days of your exodus from Egypt," although the verse mentioning the obligation to remember the exodus from Egypt, "so that you remember the day you left the land of Egypt," employs a singular form.

[As mentioned,] in the Future Redemption (when "I will show you wonders"), the exodus from Egypt will be completed; we will transcend all limitations (even from the most subtle ones). To attain this revelation, one must experience daily the divine service of leaving Egypt. Each day, the person should rise above [his limitations, and on the morrow, rise above the new,] subtler limitations [in which he finds himself. To accentuate this point,] the verse uses the plural "the days."

[This interpretation of the concept of] the exodus from Egypt, [i.e., all the steps in self-transcendence leading to the Future Redemption, does not negate the simple meaning of the term,] which refers to the initial exodus from Egypt ([when the Jews left that land] in one day). {On the contrary, the original exodus] is also relevant to the Future Redemption. As the Previous Rebbe explains in the discourse,[11] the exodus from Egypt opened up the potential for redemption in general, making possible all future redemptions (those from the subsequent exiles [of the Jewish people]), and the Future Redemption.}

This [includes the spiritual dimension of] exodus which follows the actual (physical) exodus from Egypt. In this process, each day, one rises above subtler degrees of limitations, until [ultimately] one's spiritual efforts [enable one to attain the level of the Future Redemption]. At that time, the exodus from Egypt will be complete; we will have departed from all limitations.

[Based on the above, we can understand why] the verse "so that you remember the day you left the land of Egypt all the days of your life," from which we learn the obligation to remember the exodus from Egypt [twice] daily (during the day and at night),[12] uses a singular form. The daily remembrance of the exodus from Egypt focuses primarily on one dimension of exodus, departing from the straits of unholiness;[13] it highlights the exodus from the limitations that hinder Torah study and impede the performance of the mitzvos.

This relates to "the day you left the land of Egypt" ("day" - in the singular). For the exodus from Egypt caused the Jews to be designated as G-d's servants (and not Pharaoh's slaves).[14] The exodus empowers each and every Jew in his observance of the Torah and its mitzvos,[15] freeing him from all hindrances stemming from worldly matters. [Nothing, none of the obstacles created by] the exile[16] [can prevent a Jew from observing the Torah], for "My writ has precedence."[17]

The verse "As in the days of your exodus from Egypt, I will show you wonders," by contrast, uses the plural form "days." To attain the revelations of the Future Redemption,[18] we must leave all limitations, even the limitations [within the realm] of holiness. This approach to divine service involves [a constant succession of leaving Egypt] - each and every day, one transcends more subtle limitations. [To accentuate this point,] the verse uses the plural form "the days."

III

The above explanation (that the exodus from Egypt is a continuous thrust within our divine service, motivating a deeper dimension of self-transcendence each day) enables us to understand a further point: that in the time of exile our exodus from limitations involves a departure from more subtle limits than the limits which [the Jews] had to transcend during the era of the Beis HaMikdash. Within the era of exile itself, the generations of ikvesa diMeshicha, the age when Mashiach's approaching footsteps can be heard, and more particularly the last generation in that era, are given the challenge of transcending the most subtle forms of limitations.

[To explain:] Every subsequent day sees the purification and elevation of more and more sparks of holiness, which in turn draws us closer to the arrival of Mashiach.[19] Moreover, each day leads to an exodus from a subtler state of Egypt; i.e., a more-inclusive departure from limitation.

Through making the exodus from Egypt [a functional dynamic] in our divine service during the final days before Mashiach's arrival - and thus transcending even the subtlest forms of limitation - we will merit the Future Redemption in the immediate future. And this will bring about a departure from all limitations whatsoever.

To clarify this concept - that the revelation of the Future Redemption will come about (primarily) because of the divine service at the end of exile - it is first necessary to explain the idea that the Future Redemption involves transcending all limitations, even the subtlest forms of restraint.

This concept can be understood in the following manner. As [the Previous Rebbe] explains in his discourse,[20] all of the worlds (even the refined) are termed mitzrayim, "straits," since they confine and conceal [G-dliness]. More particularly, there are two reasons why they are called "straits": a) because they themselves are limited in nature; b) because it is [only] through the concealment of Divine light that they could come into existence.

As is renowned,[21] the First Tzimtzum, ([the first and most fundamental stage in the process of self-contraction of the Or Ein Sof, "G-d's infinite light",] which made possible the existence of the worlds) reflects total withdrawal, the complete concealment of all illumination. This parallels[22] the Mitzrayim of unholiness (Egypt as it exists within our material world), [where G-dliness is] concealed.

On this basis, we can understand why [the Previous Rebbe] continues[23] [explaining the relationship between the limits of our world and the concept of Mitzrayim] by stating that there are three implications of the Hebrew term for "world," olam: a) the simple meaning of the term "world" that denotes [the existence of a realm defined by] time and space;[24] b) the dimension associated with the Hebrew word helam, meaning "concealment"[25] (the aspect of hester, hiddeness[26]); c) and the dimension associated with the Hebrew word ilem[27] which connotes "youthfulness" and "strength."

The Previous Rebbe explains the connection between these three interpretations {of the word olam as follows}: the concealment and hiddeness [of G-dliness] within our world (which is defined by time and space) is very forceful and vigorous. It is possible to explain that [to demonstrate the parallel between our world and Mitzrayim] it is not sufficient to explain the concept of "world" in its simple sense (that the world is defined by time and space); it is necessary to add the connection between olam and the terms helam and ilem. For the fact that their existence is defined by time and space explains only why the worlds are deemed to be Mitzrayim, a limited realm. In order to explain that the degree of limitation that characterizes the worlds (can be compared to the concealment and hiddeness of actual Egypt[28]), it is necessary to add that the word olam relates to the words helam and ilem - implying that the concealment and hiddeness [of G-dliness] within the worlds is vigorous and forceful.

IV

The Previous Rebbe's discourse[29] continues, explaining that the creation of the worlds has its source in the Kav [the narrow vector of Divine illumination that shined forth after the First Tzimtzum]. For the Divine illumination that preceded the tzimtzum was so great [that it was impossible] for the worlds to have been created (in their present state).

At present, the worlds exist within a framework that recognizes higher and lower levels. {This defines the aspect of space in terms of spiritual existence.} The Divine illumination preceding the tzimtzum, by contrast, had neither a beginning nor an end, nor did it recognize any higher or lower levels.

Moreover, the general light preceding the tzimtzum is an illumination which is included in His Essence, and a light that is included within its source is entirely nullified, to the extent that it should not be referred to as "light" at all.[30] Thus, it is impossible for it to serve as a source for the existence of the worlds. It is possible for an entity to serve as a source for the existence of another entity, only when the existence of the original entity is itself distinct [from its own source].

This was achieved by the light of the kav. Since it is drawn through the tzimtzum, it became a distinct light, possessing higher and lower levels. Therefore, it can serve as a source for the creation of worlds.

It is possible to explain that these two aspects of the kav mentioned above [- that it possesses higher and lower levels; and that it is a distinct light -] parallel the two dimensions of the world mentioned above - [that the world possesses limits and that it conceals G-dliness]. The existence of higher and lower levels within the Kav that parallels the limitations within the world. The concept that the Kav is a distinct light (i.e., it is not entirely nullified) is reflected in the concealment and hiddeness [of G-dliness which characterizes] the world (and causes feelings of self).

Based on the above concept - that the worlds are called Mitzrayim because: a) they are characterized by limitations; b) they are not nullified and are conscious of their selves - it is possible to explain that the kav as well is included in the category of Mitzrayim. [This implies that the ultimate conception of] the exodus from Egypt, the liberation from all limitations, is through the revelation of the essence of the Or Ein Sof (G-d's infinite light) that transcends the tzimtzum.

This explains why the Future Redemption will complete the exodus from Egypt (liberating [mankind] from all limitations), for then the illumination of the Divine radiance that preceded the tzimtzum will be manifest [throughout all existence]. Within this illumination itself will be manifest the infinite light that transcends the light that has [even a subtle] connection to the worlds. And ultimately, there will be the revelation of G-d's Essence.

V

The transcendence of all limitations that will characterize the Era of the Redemption will be all-encompassing. Therefore, all entities will exist on an infinitely higher plane during that era than they exist at present. [This will affect both the world at large and the realm of Torah.] With regard to the world, there will then be a "new heaven and a new earth."[31] With regard to the Torah [the medium through which the world was created - "He gazed into Torah and created the world"[32]], "New [dimensions of] the Torah will emerge from Me."[33]

This also applies with regard to the revelation of G-dliness. In the Era of the Redemption, there will be an entirely new degree of revelation, infinitely higher than the present degree. All the revelations of the present era have their source in the external level of Atik, while in the Era of the Redemption, the revelation will stem from the inner dimensions of Atik.[34]

On this basis, we can understand why the Future Redemption will come about primarily through the divine service performed during the concluding period of the exile. Since all matters in the Era of the Redemption will be of an entirely new nature, the divine service that draws them down must be a new form of service as well.

To explain: In the time of the Beis HaMikdash, G-dliness was revealed; "Ten miracles were wrought for our ancestors in the Beis HaMikdash."[35] There were miracles apparent to the naked eye, many of them beheld even by the common people. Therefore, the divine service of observing the Torah and its mitzvos was an outgrowth of man's ordinary thinking processes. Then as well there was the command[36] of "You shall love... [your G-d], with all your heart, with all your soul and with all your might," [and as explained in Chassidus, "with all your might" refers to an unbounded commitment, to the point of mesirus nefesh, "complete self-sacrifice"]. Nevertheless, since G-dliness was palpably revealed, even the mesirus nefesh that existed in that era could be [understood[37] by and therefore,] limited by man's ordinary thinking processes. This concept holds true as well with regard to those periods of exile when the darkness [of unholiness] was not that overwhelming.

This is not the case in [the present generation], the generation that immediately precedes Mashiach's arrival. For at present, the forces of darkness increase daily,[38] and there are many challenges {that have to be overcome}, in particular, the challenge of "Do not be embarrassed by those who scoff."[39] This challenge is made especially difficult to bear by the fact that these scoffers are base and ignoble individuals.[40] The ability to overcome these challenges stems from the divine service of mesirus nefesh that transcends [all] limitation and bounds.

This is why the divine service of the generation that immediately precedes Mashiach's arrival - and within this generation itself, the divine service at the very conclusion of the period of exile - contains a (certain) dimension of superiority - and in this context, an incomparable advantage - over the divine service accomplished [by the Jewish people] in previous generations.[41] It is so radically different, that it is considered a new divine service. For the divine service in previous generations was related to reason and logic (the limitations of our revealed [soul] powers). The divine service at the conclusion of the period of exile, by contrast, reflects mesirus nefesh which emanates from the innermost level of the soul.

Through our divine service in the time of exile in general, and especially through our service at the very end of the exile, at which time the service is from the innermost degree of the soul, we draw down influence from the innermost level Above, including the inner dimension of Atik. This will evoke a new dimension within the Torah as well, ("the new [dimensions of the] Torah that will emerge from Me"), i.e., a new approach to the Torah reflecting the connection to the Giver of Torah.

{It is possible to explain that this aspect as well is accomplished through the divine service at the conclusion of the exile. For when the service is in a manner of mesirus nefesh then one's Torah study is lishmah, for its own sake.[42]}

The new dimension of Torah study will in turn lead to a novel aspect in creation as well (for "He gazed into Torah and created the world"), bringing about "a new heaven and a new earth."

May it be G-d's will that this occur most speedily; that our present deeds and divine service[43] hasten the time when we will greet our Righteous Mashiach. And then, we will witness the actual fulfillment of the prophecy, "As in the days of your exodus from Egypt, I will show you wonders."

   

Notes:

1. (Back to text) Michah 7:15.

2. (Back to text) Of the year 5708, at the beginning of the discourse (Sefer HaMaamarim 5708 p. 159).

3. (Back to text) III, 176a. See also Zohar I, in the Hashmatos, ch. 25 (261b), quoted in Or HaTorah, Nach on this verse, ch. 107 (p. 487).

4. (Back to text) Devarim 16:3.

5. (Back to text) At the beginning of the discourse. See also the beginning of sec. 12 of that discourse (Sefer HaMaamarim, ibid., p. 164).

6. (Back to text) See Torah Or, Va'eira 57b ff, Beshalach 64a-b; Yisro 71c, et al.

7. (Back to text) As explained infra, sec. 3.

8. (Back to text) We find a similar concept explained with regard to the verse, (Bamidbar 33:1) "These are the journeys of the Jewish people who had left Egypt." A plural form of the word "journeys" is used, although the actual exodus from Egypt involved but one journey, that from Ramses to Sukkos. Nevertheless, the completion of the exodus from Egypt (the exodus from all limitations) [involves a series of journeys, culminating with] the coming of Mashiach.

   [Mashiach is thus alluded to in the name of the destination of these journeys,] Yardein Yereicho, (lit. Jericho on the Jordan). {The name Yereicho relates to the word "Rei'Ach", "scent," which alludes to Mashiach, about whom it is written (Yeshayahu 11:3): "He will imbue him (V'Harichu) with the fear of G-d; he will not judge [depending on] what his eyes see." Our Sages (Sanhedrin 93b) interpret this to mean that he will "judge the virtuous through the power of scent."} Therefore, all the forty-two journeys until Yardein Yereicho are called "the journeys of the Jewish people who had left Egypt" (Likkutei Torah, Masei 89b, ibid., 91a; Or HaTorah, Masei beginning of p. 1358).

9. (Back to text) Michah 2:13. See also Bereishis Rabbah 85:14; Aggadas Bereishis end of sec. 63.

10. (Back to text) This wording is quoted from the Previous Rebbe's discourse. It appears that "of this quality" refers to the concept that exodus involves going beyond limitations.

11. (Back to text) In the beginning of sec. 12.

12. (Back to text) Mishnah, Berachos 12b; Rambam, Hilchos Krias Shema 1:3; Tur Orach Chayim, chs. 66 and 236; Shulchan Aruch Admur HaZakein, Orach Chayim 67:1.

13. (Back to text) See also Tanya beginning of ch. 47, which states that the daily exodus from Egypt reflects "the exodus of the G-dly soul from the imprisonment of the body, [referred to as] the 'hide of the snake'...."

14. (Back to text) See citations infra fn. 17; Megillah 14a.

15. (Back to text) Note also Gevuras HaShem (from the Maharal of Prague) ch. 61, which states that the exodus from Egypt distinguished the Jewish people as free-men. Although there have been subsequent exiles, this [intrinsic quality] is not affected.

16. (Back to text) This concept is reflected in the renowned statement of the Previous Rebbe: It is only our bodies that were sent into exile, not our souls. Therefore, with regard to the observance of the Torah and its mitzvos, 'no nation can have authority over us' (Likkutei Dibburim IV, p. 692a).

17. (Back to text) Toras Kohanim (quoted in Rashi) on the verse in Vayikra 28:45; commentary of Rashi on verse 55 ibid.

18. (Back to text) See Or HaTorah, Nach on this verse, ch. 107 (p. 487), and Pri Etz Chayim, Shaar Chag HaMatzos ch. 6 (beginning MaHari Zal). See also the discourse entitled Kimei Tzeischa MeiEretz Mitzrayim, the 11th of Nissan 5742 (Sefer HaMaamarim Meluket II, p. 37).

19. (Back to text) Although [together with our advances in our divine service], each day also brings with it additional failings and imperfections - these are negated through hardships, G-d forbid, or through repentance. In particular, this applies with regard to repentance that is motivated by love which transforms sins into merits (Yoma 86b). The positive dimension of our increase in our observance of the Torah and its mitzvos is, by contrast, eternal (Tanya ch. 25 (p. 32a). See also Likkutei Sichos I, p. 247. Reproduced in Haggadah Shel Pesach im Likkutei Ta'amim Minhagim u'Biurim - Kehot 5746 and subsequent editions - p. 118).

20. (Back to text) See the discourse entitled Ki b'Chipazon 5708 (Sefer HaMaamarim ibid., p. 158). The discourse entitled Kimei Tzeischa (upon which the present discourse is based) is a continuation of the discourse Ki b'Chipazon.

21. (Back to text) Etz Chayim, Shaar I (Drush Igulim v'Yosher) Anaf 2; beginning of Otzros Chayim and Mavo Shearim. Torah Or, Vayeira, discourse entitled Pasach Eliyahu (14b), et al.

22. (Back to text) See the Previous Rebbe's discourse which explains that the concealment (of G-dliness by the world's material nature) leads to the existence of a Mitzrayim of unholiness - a state in which all Divine illumination is concealed.

23. (Back to text) Kimei Tzeischa sec. 8 (Sefer HaMaamarim ibid., p. 160).

24. (Back to text) See also Shaar HaYichud VehaEmunah ch. 7 (p. 82a).

25. (Back to text) As in the verses "the matter was ne'lam (concealed) from the eyes of the community" (Vayikra 4:13), or "N'elmah (it is concealed) from the eyes of all living beings" (Iyov 28:21).

26. (Back to text) This is the wording in the Previous Rebbe's discourse. It is possible to explain that he'lam refers to an inherent state of concealment, while hester implies that there is another entity that veils [and prevents perception of the light]. The Previous Rebbe underscores that this he'lam is actually hester.

27. (Back to text) As in "...whose child is this ilem (lad)?" (Shmuel I 17:56).

28. (Back to text) This also explains why the Previous Rebbe mentions the connection between the Hebrew words olem and ilem (a point which is not mentioned frequently in Chassidic discourses). For the great force of the concealment that characterizes our world (the implication of the word ilem) enhances the parallel between concealment of the world and the concealment of actual Egypt.

29. (Back to text) Sec. 9ff.

30. (Back to text) See also Shaar HaYichud VehaEmunah ch. 3. [To explain the concept: When light is included in its source, its own identity is of no consequence, and it takes on the identity of its source.

    To cite an example, a parent's punishment of a child is explained to be a function of the emotional attribute of gevurah ("might") as it is included within chesed ("kindness"). For the fundamental dimension of the relationship is defined by kindness. And indeed it is the approach of kindness which motivates punishment when it is warranted, since true fatherly love involves the willingness to take uncomfortable action to spur a child's healthy development.

    There is, however, another dimension to this concept: Since the motivation for the father's rebuke is kindness and love, that kindness will be felt even when the punishment is being administered. This is the concept of gevurah as it is included in chesed; that gevurah takes on the quality of chesed, and is appreciated as such.

    Similarly, in the concept under discussion, the light that exists before the tzimtzum, is considered as "included in G-d's essence," i.e., it is not appreciated as light at all, only as an extension of His essence.]

31. (Back to text) Yeshayahu 65:17.

32. (Back to text) Zohar II, beginning of 161b.

33. (Back to text) Vayikra Rabbah 13:3.

34. (Back to text) Pri Etz Chayim, Shaar HaKrias Shemah beginning of ch. 15, cited at the conclusion of Likkutei Torah, Shir HaShirim (51c).

35. (Back to text) Avos 5:5.

36. (Back to text) Vaes'chanan 6:5.

37. (Back to text) [I.e., it made sense that in response to the unlimited revelation of G-dliness, man would offer an unlimited commitment.]

38. (Back to text) See Sotah 49a: "Every day it is more...."

39. (Back to text) Rama beginning of Orach Chayim.

40. (Back to text) See at length in the discourses entitled Ein HaKadosh Baruch Hu Ba b'Trunya 5648 (Sefer HaMaamarim 5648 p. 187ff); 5685 sec. 2ff (Sefer HaMaamarim 5685 p. 258ff); the discourse entitled Mashcheini, 5684 (and the discourse entitled Ani Yesheinah 5709) ch. 11ff (Sefer HaMaamarim 5684 p. 291ff; 5709 p. 118ff); the discourse entitled Ein HaKadosh Baruch Hu Ba b'Trunya in beginning of Sefer HaMaamarim Yiddish.

41. (Back to text) As is known the explanation of the verse (Behaalos'cha 12:3) "And Moshe was the most humble man on the face of the earth." It was primarily Moshe's vision of the generation that immediately precedes Mashiach's arrival that motivated his humility (Sefer HaMaamarim 5679 p. 464, et al - sources cited in Sefer HaMaamarim Meluket I, p. 195 fns. 19-20).

42. (Back to text) For the aspect of lishmah is "for the sake of Torah itself," to cause the Torah to be permeated by the Or Ein Sof, G-d's infinite light (Likkutei Torah, Vayikra 5a, Shelach 47c, et al).

43. (Back to text) See Tanya, ch. 37.