It is possible to explainוְיֵשׁ לוֹמַר
The concepts explained in the first section were fundamentally a review of the maamarim on this theme in Likkutei Torah and by the subsequent Rebbeim. In this section, the Rebbe develops several new concepts, not mentioned by the previous Rebbeim.
that the matzah that we eat after the Giving of the Torahשֶׁהַמַּצָּה שֶׁאָנוּ אוֹכְלִים לְאַחֲרֵי מַתַּן תּוֹרָה,
is even loftier than the matzos associated with the revelation of “the King of kings, the Holy One, blessed be He,” as connoted by the long form of the word matzos that includes a vav.הִיא לְמַעְלָה יוֹתֵר גַּם מִבְּחִינַת מַצּוֹת מָלֵא וָא"ו
The latter term refers to the matzah eaten on the first Pesach, which took place before the Giving of the Torah.דְּפֶסַח הָרִאשׁוֹן שֶׁלִּפְנֵי מַתַּן תּוֹרָה.
To explain: The revelation of “the King of kings, the Holy One, blessed be He,” invested in the matzah we eat after the Giving of the Torah,כִּי מִכֵּיוָן שֶׁהַגִּלּוּי דְּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהַמַּצָּה שֶׁאָנוּ אוֹכְלִים לְאַחֲרֵי מַתַּן תּוֹרָה
is prefaced by – and comes as a result – of our Divine service of observing the Torah and its mitzvos over the course of the entire year (before Pesach)הוּא עַל יְדֵי קְדִימַת הָעֲבוֹדָה בְּקִיּוּם הַתּוֹרָה וּמִצְוֹת בְּמֶשֶׁךְ כָּל הַשָּׁנָה (קֹדֶם הַפֶּסַח),
As stated in Likkutei Torah,1 our potential to receive the revelation of “the King of kings, the Holy One, blessed be He,” which the Jews in Egypt received after midnight, by eating matzah before midnight “comes as a result of the observance of the Torah and its mitzvos that preceded it throughout the year.”
Therefore, it is a higher level of revelation.הוּא גִלּוּי נַעֲלֶה יוֹתֵר.
Generally, it is explained that man’s Divine service makes him fit to internalize the revelations that he draws down. Here, the maamar is emphasizing another point: that man’s Divine service draws down an even higher level of revelation than would otherwise be manifest.
This can be illustrated by drawing a comparison to the advantage of the revelation of the holiday of Shavuos,וְעַל דֶּרֶךְ מַעֲלַת הַגִּלּוּי דְּחַג הַשָּׁבֻעוֹת
the season of the Giving of our Torah,זְמַן מַתַּן תּוֹרָה
that comes about after the Divine service of the Counting of the Omerשֶׁלְּאַחֲרֵי הָעֲבוֹדָה דִסְפִירַת הָעֹמֶר
over the revelations at the time of the exodus from Egypt.2עַל הַגִּלּוּי דִּיצִיאַת מִצְרַיִם,
True, the revelation at the time of the exodus from Egypt was a very high degree of revelationשֶׁהַגִּלּוּי דִּיצִיאַת מִצְרַיִם, עִם הֱיוֹתוֹ גִלּוּי נַעֲלֶה בְּיוֹתֵר
(as the Haggadah states, the redemption did not come via any angel or intermediary but emanated from G‑d “Himself,3 in His glory.”)(בִּכְבוֹדוֹ וּבְעַצְמוֹ),
Nevertheless, since the revelation came from Above, on G‑d’s initiative, without the Jews having madethemselves worthy of it through their own Divine service,מִכָּל מָקוֹם, מִכֵּיוָן שֶׁהַגִּלּוּי הָיָ' מִצַּד מִלְמַעְלָה,
it was but temporary, unable to be internalized. By contrast,הָיָ' רַק לְפִי שָׁעָה,
through the Divine service of Counting the Omer,וְעַל יְדֵי הָעֲבוֹדָה דִסְפִירַת הָעֹמֶר,
which involves the Divine service of man on this lowly planeעֲבוֹדַת הַתַּחְתּוֹן
(that follows the revelation at the time of the exodus from Egypt),(שֶׁלְּאַחֲרֵי הַגִּלּוּי דִּיצִיאַת מִצְרַיִם),
we draw down the highest levels of G‑dliness.מַמְשִׁיכִים
In addition to the 49 Gates of Understanding –נוֹסָף עַל הַמ"ט שְׁעָרִים,
Our Sages4 speak of 50 Gates of Understanding, relating: “50 Gates of Understanding were created in the world. They were all given to Moshe except for one, as [alluded to by] the verse,5 ‘You have made him only a bit less than G‑d.’ ”
49 is the product of 7 x 7, i.e., it reflects the perfection of the seven emotive qualities, where each is complemented and reaches its full potential by containing all the other six. Just as our human emotions emanate from our intellectual faculties, so too, the sublime emotive qualities are rooted in the sublime intellectual attributes. The 49 Gates of Understanding granted to Moshe represent the source for the sublime emotive qualities as they exist within the Sefirah of Binah. Since our world is brought into being from these emotive qualities and their source within Binah,6 these “Gates” can be accessed by our human potential.
The 50th Gate, by contrast, is a unique G‑dly quality: the Sefirah of Binah as it exists unto itself, above any connection to the sublime emotive qualities. Hence, it transcends the reach of the highest levels of human potential. Moreover, on a deeper level, the 50th Gate is associated with the rung of Kesser, “the crown,” the source for this aspect of Binah.
Shavuos is the 50th day after Pesach. Chassidus explains7 that these 50 days are associated with the 50 Gates of Understanding. Each day, an additional and different Gate of Understanding is drawn down.
after the perfection achieved by drawing down these 49 Gates –לְאַחֲרֵי הַשְּׁלֵמוּת דְּמ"ט שְׁעָרִים,
the 50th Gate is also drawn down.גַּם שַׁעַר הַנּוּ"ן
(This Gate is also drawn down by our Divine service,(שֶׁגַּם שַׁעַר זֶה נִמְשָׁךְ עַל יְדֵי עֲבוֹדָתֵנוּ
as it is written,8 “You shall count 50 days….”)9כְּמוֹ שֶׁכָּתוּב תִּסְפְּרוּ חֲמִשִּׁים יוֹם גו'),
Since the 50th Gate of Understanding totally transcends the reach of a created being, one might think that man’s service involves drawing down only the 49 Gates, and the 50th Gate is drawn down solely from Above. However, the command, “You shall count 50 days” indicates that this level is also drawn down by the Jew’s Divine service.
Moreover, with regard to the 50th Gate itself –וּבְשַׁעַר הַנּוּ"ן גּוּפָא –
in addition to its lower levelנוֹסָף עַל בְּחִינָה הַתַּחְתּוֹנָה שֶׁבּוֹ
which shares a connection with the 49 Gatesשֶׁהִיא שַׁיֶּכֶת לְהַמ"ט שְׁעָרִים
(paralleling the rung of Arich Anpin),(דֻּגְמַת אֲרִיךְ)
Literally, Arich Anpin means “the long face.” The term refers to the external dimension of Kesser, which serves as a source for the Sefiros of Atzilus. Thus, it has a connection to the limitation that characterizes Seder HaHishtalshelus, the chainlike order of spiritual existence. The 49 Gates relate to G‑d’s emotive attributes which function within the structure of the Spiritual Cosmos and thus have their source in Arich Anpin.
even its higher level,גַּם בְּחִינָה עֶלְיוֹנָה שֶׁבּוֹ
which transcends any degree of connection to the 49 Gatesשֶׁלְּמַעְלָה מִשַּׁיָּכוּת לְהַמ"ט שְׁעָרִים
(and parallels the rung of Atik Yomin).10(דֻּגְמַת עַתִּיק),
Atik Yomin literally means “the Ancient One.” The term refers to the inner dimension of Kesser, which transcends the limits and structures of the Sefiros.
(Every intermediary has two levels: one that relates to the mashpia, the source of the influence, and one that relates to the mekabel, the recipient. Kesser is the intermediary between Or Ein Sof, G‑d’s Infinite Light, and the Sefiros, the source of limited existence. Thus, Kesser has a lower dimension, Arich Anpin, that relates to and serves as the source of the structure of the Sefiros and another, Atik Yomin, that relates to and reflects the transcendence of Or Ein Sof.)
Previously, it was stated that through our Divine service of counting the omer, we draw down all 50 Gates of Understanding. In some sources,11 it is explained that only the lower level of the 50th Gate of Understanding is drawn down through man’s Divine service, but (after the lower level is drawn down through man’s Divine service), the higher level is drawn down solely on its own initiative. The rationale for this explanation is that since this higher level transcends the entire structure of created existence, there is no way that man’s Divine service can access it.
In other sources,12 however, it is explained that there are three different types of arousals from Above, i.e., transmissions of Divine energy:
a) an arousal from Above that comes about on G‑d’s initiative before – and with the intent of calling forth – man’s Divine service,
b) an arousal from Above that is called forth by – and hence, is commensurate to – man’s Divine service, and
c) an arousal from Above that comes about on G‑d’s initiative, but only after man’s Divine service, which transcends the two previous levels and reflects the innermost Divine energies.
In several sources,13 it is explained that while the third type of arousal from Above cannot be drawn down by man’s human potential – for it transcends entirely all created existence – since “Israel and the Holy One, blessed be He, are entirely one,” i.e., the Jews possess a Divine potential that transcends their humanity – they can draw down even this level through their Divine service.
This level, the inner dimension of the 50th Gate of Understanding, transcends even the revelation that accompanied the exodus from Egypt.שֶׁהוּא נַעֲלֶה יוֹתֵר גַּם מֵהַגִּלּוּי דִיצִיאַת מִצְרַיִם.
Thus, not only is this revelation able to be internalized (this is facilitated because it follows man’s Divine service), the revelation itself is from a higher level.
In a similar vein, our Divine service throughout the entire year draws down a loftier measure of G‑dliness than that which was revealed at the time of the Exodus.
There is an additional factor:וְיֵשׁ לְהוֹסִיף
The advantage of the matzah that we eat after the Giving of the Torah over the matzah that was eaten after midnight at that time – after the Exodus – isדְּמַעֲלַת הַמַּצָּה שֶׁאָנוּ אוֹכְלִים לְאַחֲרֵי מַתַּן תּוֹרָה עַל הַמַּצָּה שֶׁלְּאַחֲרֵי חֲצוֹת שֶׁהָיָ' אָז, הִיא
(in addition to the fact that the revelation invested in the matzah that we eat comes as a result of the preparatory service of the observance of the Torah and its mitzvos before Pesach, but(נוֹסָף עַל שֶׁהַגִּלּוּי בְּהַמַּצָּה שֶׁאָנוּ אוֹכְלִים בָּא עַל יְדֵי קְדִימַת הָעֲבוֹדָה בְּקִיּוּם הַתּוֹרָה וּמִצְוֹת קֹדֶם הַפֶּסַח,
also,) because the eating of matzah is itself a mitzvah.
There are two positive elements to this point: a) eating the matzah is thus an act of Divine service, man’s fulfillment of G‑d’s will, and b) because it is a mitzvah, it draws down G‑d’s Essence.אֶלָּא) גַּם מִפְּנֵי שֶׁאֲכִילַת הַמַּצָּה עַצְמָהּ הִיא מִצְוָה.
At that time, i.e., the exodus from Egypt, the matzah eaten after midnight was (primarily)14 because the dough of our ancestors did not have the opportunity to riseדְּהַמַּצָּה שֶׁלְּאַחֲרֵי חֲצוֹת אָז הָיְתָה (בְּעִקָּר) מִפְּנֵי שֶׁלֹּא הִסְפִּיק בְּצֶקֶת שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ
(which came about only because of a revelation from Above);(מִצַּד הַגִּלּוּי דִּלְמַעְלָה),
i.e., it did not involve man’s Divine serviceוְלֹא הָיָ' בָזֶה עֲבוֹדָה
(the observance of a mitzvah).(וְקִיּוּם מִצְוָה).
However, the matzah that we eat after the Giving of the Torah is also connected with man’s Divine service,וְהַמַּצָּה שֶׁאָנוּ אוֹכְלִים לְאַחֲרֵי מַתַּן תּוֹרָה הִיא קְשׁוּרָה עִם עֲבוֹדַת הָאָדָם,
the fulfillment of the mitzvah to eat matzah.קִיּוּם מִצְוַת אֲכִילַת מַצָּה.
This positive quality – the observance of G‑d’s command – applies also with regard to the matzah eaten in Egypt before midnight. However, eating that matzah did not possess the same positive quality as the matzah that we eat because:
a) the primary dimension of the positive quality resulting from the fulfillment of a mitzvah is manifest in the fulfillment of the mitzvos after the Giving of the Torah, for only then was the decree separating the higher realms from the lower realms nullified; and
b) the matzah we eat is also associated with the positive quality of the matzah eaten after midnight, in which was vested the revelation of “the King of kings.”

Summary

The matzah that we eat after the Giving of the Torah is even loftier than the matzos associated with the revelation of “the King of kings” eaten by the Jews after the exodus, because the revelation of “the King of kings, the Holy One, blessed be He,” invested in the matzah we eat is prefaced by our Divine service of observing the Torah and its mitzvos over the course of the entire year.
This positive quality can be understood by drawing a comparison to the advantage of the revelation of the holiday of Shavuos over the revelation at the time of the exodus from Egypt. The revelation of the exodus, lofty as it was, came from Above, on G‑d’s initiative, without the Jews having made themselves worthy of it through their own Divine service. The revelation of the holiday of Shavuos, by contrast, is preceded by counting the omer, which involves the Divine service of man on this lowly plane. This Divine service draws down the highest levels of G‑dliness, the 50th Gate of Understanding.
The 49 Gates of Understanding granted to Moshe represent the source for the sublime emotive qualities as they exist within the Sefirah of Binah. Since our world is brought into being from these emotive qualities and their source within Binah, these “Gates” can be accessed by our human potential.
The 50th Gate, by contrast, is a unique G‑dly quality: the Sefirah of Binah as it exists unto itself, above any connection to the sublime emotive qualities. Hence, it transcends the reach of the highest levels of human potential. Through counting the omer each day, an additional and different Gate of Understanding is drawn down, and on Shavuos, the 50th Gate is drawn down. This Gate is also drawn down by our Divine service, as reflected by the verse, “You shall count 50 days….” In a similar vein, our Divine service throughout the entire year draws down a loftier measure of G‑dliness than that which was revealed at the time of the Exodus.
There is an additional positive factor in our eating of matzah. Eating this matzah is itself a mitzvah. There are two positive elements to this point: a) eating the matzah is thus an act of Divine service, man’s fulfillment of G‑d’s will, and b) because it is a mitzvah, it draws down G‑d’s Essence.