Chapter II

Let us understand the reason for performing mitzvos in a physical manner, and specifically the significance of not eating anything [on the night of the Passover seder] after the afikomon or "dessert" has been eaten1 except the wine symbolizing the coming Redemption.2 Nowadays, during exile, the matzah we eat for the afikomon serves as a reminder of the Pascal offering.3 Nothing is eaten after the afikomon so that its taste may linger.4 The intent of the Paschal offering is to teach us to believe in Providence. Even when subjected to great danger, we should have full confidence in G-d. For G-d is the Guardian of Israel, as it is written:5 "The Guardian of Israel neither slumbers nor sleeps."

G-d's conduct with the Jewish people transcends the bounds of nature. When a Jew submits all his natural matters to G-d's service, the Almighty then helps him in a supernatural manner. This is what is meant by the statement that the taste of the Paschal offering should linger in one's mouth, [remembering] that "G-d saved our houses"6 [by protecting the Jews in a supernatural manner]. This is also the general idea of the exodus from Egypt, [at which time] G-d acted in a manner that transcended nature.

The matter will be better understood by examining this concept [of transcending nature] as it applies to man's spiritual service. Here too, the whole purpose of nature is to serve as a vehicle for that which transcends nature. The verse states:7 "G-d placed the world too within their hearts." This means to say that the world's spiritual purification is wholly dependent on man's spiritual refinement. Man achieves this refinement through spiritual service and physically performing mitzvos.

It is written:8 "You shall love the L-rd your G-d with all your heart, with all your soul...." Our sages comment:9 " 'With all your heart' means with both inclinations, the yetzer tov and the yetzer hora. 'With all your soul' means one must love G-d even if He should take one's soul."

To love G-d "with all one's heart" means that even the yetzer hora should come to love G-d, while to love G-d with all one's soul means that one should wrest away from the animal soul its love of physical pleasures.

Both these loves are achieved only by waging war [against the animal soul], as we findwritten:10 "When you go out to do battle against your enemy," the evil inclination being man's enemy [inasmuch as it seeks to spiritually destroy a person].

The Zohar states:11 "The time of prayer is the time of battle," between the G-dly and animal souls. Both souls possess intellect and emotions. The intellect of the divine soul comprehends only that G-dliness is good, while the intellect of the animal soul comprehends only the goodness of material matters. That the intellect of the animal soul is devoted only to worldly pleasures is to be gleaned from the verse:12 "...that the tree was good to eat and pleasurable to the eyes."

The divine soul's intellect explains to the intellect of the animal soul the goodness that is inherent in G-dliness. Because the animal soul possesses intellect, it is capable of comprehending that G-dliness is indeed good. For though the animal soul is immersed in physical pleasures, the very fact that it possesses intellect [enables it to comprehend G-dliness.]

Herein lies the difference between the animal soul and the yetzer hora. The yetzer hora is only emotive, while the animal soul possesses intellect as well. Although its intellect is bound up with physical matters, it can be made to comprehend that G-dliness is better. There are a number of proofs which help the animal soul comprehend the matter. The animal soul is aware that there are various levels of goodness and pleasure. Food is pleasurable, but music is more pleasurable. The pleasure [received through the exercise] of a good emotional attribute [such as an act of kindness] exceeds even the pleasure of music. And the goodness of intellect surpasses even that of emotion; since intellect is more refined than emotion, it follows that the pleasure derived from it is also superior. That intellect is superior to emotion can be perceived from the fact that emotion is much more tangible [or coarser] than intellect; intellect is drawn to understand that which is above it, while emotions are drawn to that which is below them.

Through these various explanations the intellect of the animal soul concludes that spiritual goodness is superior to physical goodness.

When the G-dly soul gives the animal soul to understand various G-dly concepts by using explanations and illustrations which are readily comprehensible, [the animal soul undergoes a marked change]. Little by little, the intellect of the animal soul comes closer to comprehending matters of G-dly intellect. Ultimately it will come to realize that only G-dly goodness is truly good, and that it is this goodness which a person should desire.

This then is the meaning of: "You shall love the L-rd your G-d with all your heart..." that the animal soul too should attain a love of G-dliness.

In summary: The afikomon serves as a remembrance of the Paschal offering. It helps us remember Providence, and that G-d's conduct with Jews is supernatural. The purpose of mitzvos performed physically is to refine the world's physicality, this being dependent on each person's prior refinement of self. The person achieves self-refinement by teaching the animal soul the goodness of G-dliness, and thus endoweing it with a love of G-d. This [love of G-d by the animal soul as well as the G-dly soul] is love "with all your heart."