ועתה [Based on the above,]
The explanation of the spiritual significance of matzah inthe previous sections enables the resolution of one of the issues raised in the beginning of the maamar: It is written (Devarim 16:8): “You shall eat matzos for six days.... On the seventh day, there will be an assembly [unto G‑d].” The implication is that the assembly comes as a result of partaking of matzah for six days. In this section, the Alter Rebbe begins to explain the connection between these two subjects by focusing on the spiritual themes of the Seventh Day of Pesach.
we can now understand the concept of the Seventh Day of Pesach and how it is possible that through first [carrying out the service implied by] “You shall eat matzos for six days,” [then,] as a [natural consequence,] “On the seventh day, there will be an assembly [unto G‑d],” i.e., the Splitting of the Sea, as stated above.
See sec. I where the connection between the two phrases in this verse is questioned.
דהנה [The Seventh Day of Pesach commemorates the Splitting of the Reed Sea,]
The term “Reed Sea” literally translates the Hebrew phrase Yam Suf, which is generally translated as “the Red Sea.” We have used the literal translation because the term suf (“reed”) receives focus later in the maamar. There are two bodies of water separating mainland Egypt from Sinai: the Red Sea and the Sea of Reeds. This is not the place for an analysis of which body of water split and was crossed by the Jews.
[when “He turned the sea into dry land.”1 The terms] “sea” and “dry land” [serve as analogies], referring to [different levels within] the Spiritual Cosmos, [i.e.,] the hidden realms and the revealed realms [respectively].
As the maamar continues to explain, the term “hidden realms” refers to worlds that are suffused with G‑dly light to such an extent that they are not aware of their own existence. The term “revealed realms,” by contrast, refers to worlds where G‑d’s encompassing light is not felt that powerfully. Hence, the individual existence of the created beings becomes pronounced.
[These spiritual concepts serve as the source for, and are reflected in,] the sea and the dry land [that exist] on this earthly plane.
דכל [Our Sages teach:]2 “Everything that exists on dry land also exists in the sea.” On dry land, however, [the created beings] are revealed, while in the sea, they are hidden, for they are encompassed and covered amidst the sea that envelops them.xx Parallels [to these concepts] exist in the spiritual realms. [More specifically,] Malchus of Atzilus is referred to as both the earth and the sea, [for there are dimensions of Malchus which compare to and serve as the source for both of these entities].
I.e., as the Alter Rebbe proceeds to explain, the creative energy from the higher Sefiros descends into Malchus in order to bring the lower levels of existence into being. In Malchus itself there are two levels: one, comparable to the sea, where this creative energy is still bound up with its source; and a second, comparable to dry land, where the creative energy appears independent.
והיינו To explain: The ray and the influence from Malchus [of Atzilus] is drawn down and enclothed in [the realms of] Beriah, Yetzirah, and Asiyah to give vitality to [both the spiritual and physical] worlds and [bring them into] being from nothingness. [These worlds] are “revealed realms” which appear as separate and independent entities.
For although no being truly exists independent from G‑d, these entities do not perceive their G‑dly source and feel separate and independent.
The level [of Malchus which brings these realms into being] is referred to as “the earth.” Concerning this, it is written: Bereishis 1:11. “Let the earth sprout forth [vegetation],” and “Let the earth bring forth living creatures.”3 , xxi
Implied is that because the level of Malchus that serves as the source for these entities is, like the earth, “a revealed realm,” it brings into being entities that appear to have an independent existence.
והנה [There is, however, a dimension of Malchus that is comparable to the sea.] For Malchus [serves as an intermediary to convey] light and influence [that] it receives from [G‑d’s] infinite light via the middos [emotional attributes] of Atzilus.
I.e., the influence from G‑d’s infinite light passes to Malchus through the higher Sefiros. From Malchus, it is conveyed to the lower realms.
From [Malchus, this light and influence] is then drawn down to Beriah, Yetzirah, and Asiyah. For [G‑d’s] infinite light as it shines in the middos of Atzilus cannot possibly be revealed directly within Beriah, Yetzirah, and Asiyah.
Although the Sefiros of Atzilus are defined entities, e.g., Chochmah, Chessed, etc., G‑d is one with them and they do not have an independent identity. Hence, they are subsumed within G‑d’s infinity. The created beings of Beriah, Yetzirah, and Asiyah, by contrast, are all defined, limited entities. It is impossible for the infinite influence of Atzilus to be received by the finite entities of Beriah, Yetzirah, and Asiyah without an intermediary.
For in Atzilus, “He and His vitality and His causations, [i.e., keilim,]are one,” Tikkunei Zohar, p. 3b.
The Zohar refers to the keilim as “causations” to emphasize that, in contrast to the lights, they are — to a given extent — considered significant entities. Nevertheless, even so, they are one with G‑d without possessing any independent identity.
[e.g.,]the Chessed of Atzilus is actually infinite and is not comparable in any way to the Chessed of Beriah, which is limited, as [manifest within the archangel] Michael and his camp [of angels] that [are characterized by] love.
The attribute of Chessed is the source for feelings of love. Hence the existence of the archangel Michael, and all the angels whose service is characterized by love, stems from this attribute. Similarly, the other attributes of Atzilus are the source for created beings — both physical and spiritual — that reflect their qualities.
[They cannot] receive influence in an [ordinary] downward chain of progression from the Chessed of Atzilus, which is unlimited,xxii
Influence that is infinite can be moderated somewhat — as is true with regard to the influence conveyed from one Sefirah within Atzilus to another. Nevertheless, it remains infinite and thus too transcendent to be conveyed to the limited realms below Atzilus. To cite an example: Light which projects outward becomes weaker as it is projected to the peripheries, but wherever it shines, it shines as light.
unless this light of Chessed is first concealed in the attribute of Malchus,and afterwards the influence descends from [Malchus] to Beriah, Yetzirah, and Asiyah. For the attribute of Malchus is characterized by exaltedness and loftiness,
Here, being “exalted” is significant in that it leads to withdrawal, and, as a consequence, tzimtzum (contraction), as the Alter Rebbe proceeds to explain.
as [we say in our prayers,]4 “…Who is exalted above all time.”
Ideally — and in the spiritual analogue this is definitely true — a king is exalted above his people’s level entirely. Chassidus (the series of maamarim entitled BeShaah Shehikdimu, 5672,Vol. I, p. 472, et al.) sees a hint of this in the description of Shaul (I Shmuel 9:2), Israel’s first king, as being “from his shoulders up, taller than all the people.” For this reason, the relationship between subjects and their king is established through distance. Thus we are commanded (Kesubos 17a, commenting on Devarim 17:15) to fear a king.
In general, being exalted involves withdrawal so that the life-energy will not descend [directly to the lower realms].
In the analogy, the reason for the distance between the king and his subjects is not a result of the king’s unwillingness to relate to his subjects, but rather a natural consequence of their different levels. On the contrary, this is the only way ordinary people are able to establish a relationship with such an elevated person. Similarly, in the analogue, the exaltedness of Malchus makes it possible for influence to be communicated to the created beings from a level too elevated to reach them were it not for the concealing dimension of Malchus.
Therefore Malchus is referred to as “the sea.” Just as the sea covers and conceals the entities within it, Malchus of Atzilus covers and conceals the higher attributes of Atzilus.xxiii Therefore this dimension of Malchus is referred to as “the hidden realm.”
אמנם Nevertheless, the dimension that shines forth and extends from [Malchus] to the created beings of the realms of Beriah, Yetzirah, and Asiyah so that they become revealed worlds is called “the earth.”xxiv
והנה All of the above applies [only within the context of the G‑dly] light and influence that is drawn down through the chainlike progression of spiritual worlds from Atzilus to Beriah, Yetzirah, and Asiyah, according to the mode of memale kol almin.
I.e., the G‑dliness that “fills all the worlds,” contracting itself so that it can be manifest in each world according to the tendencies and makeup of that world.
In that framework, it is relevant to speak about the sea and the earth; the hidden realms and the revealed realms. For according to [the pattern] that prevails throughout the chainlike progression of the worlds, it is impossible for the light and the influence of Atzilus, which is infinite, to be revealed in Beriah, Yetzirah, and Asiyah — [which are characterized by] created beings that are limited — unless [the light of Atzilus] is first hidden, [being revealed only in] the hidden worlds. For, in truth, [the primary dimension of the light] remains concealed and hidden; only a ray and influence is drawn down to serve as the source of influence for Beriah, Yetzirah, and Asiyah — the revealed worlds.
אמנם Nevertheless, on the night of the Seventh Day of Pesach, a great and powerful ray that transcends this chainlike progression of worlds shines forth and is revealed.
As explained in the Jewish mystic tradition, every year, the mystic influences that were originally revealed, and which broughtabout the miracle that is commemorated by the holiday, are revealed again.
[The source of this ray] is the Ein Sof Itself which is sovev kol almin,
Encompassing and transcending all the worlds.
before which everything is equal and which creates equality among all things. In comparison to this level, Atzilus and Asiyah are equal. Darkness is actually like light.5 [In relation to the Ein Sof,] the attributes of concealment and revelation in the Spiritual Cosmos, [i.e.,] the hidden worlds and the revealed worlds, are actually equal, for [this level] is not within the same framework as the worlds at all. Therefore when this level descends, is drawn down, [and is manifest within the lower realms], the Spiritual Cosmos is changed entirely.
I.e., what we refer to as a miracle is the manifestation of the light of sovev kol almin which temporarily remakes the world’s prevailing frame of reference.
The hidden realms can actually be revealed like the revealed realms. The concealment itself comes into revelation; [it is] not merely [that] a ray or influence [is drawn down from it].xxv
I.e., even the influence that permeates the Spiritual Cosmos through the motif of memale kol almin has its source in this transcendent level. However, when the light is drawn down through the motif of memale kol almin, its essential quality is hidden and only a ray is drawn down to the lower levels.
וזהו This is the intent of the verse:6 “And G‑d moved the sea with a fierce east wind,” i.e., the east wind (ruach kadim) refers to influence drawn down from [G‑d,] Kadmono shel olam, the Primary Being of the world,” the Ein Sof Itself, which is not in the realms of the worlds at all.
Kadmon, [which shares the same root letters as kadim,]translated as “Primary Being,” refers to G‑d, implying that: His [existence] does not have a beginning — in contrast to everything other than Him about which this cannot be said. Instead, all other existence is comprised of new entities [whose] prior [state] was non-being and which were brought into being by Him.... Describing Him as Kadmon (primary) implies that He exists before everything, [see Rashi, Devarim 33:27]....
Thus we are not speaking about chronological precedence. Instead, the intent is that He existed alone, before the existence of time.... When He created the world, He also created time.... The nature of [G‑d’s] precedence, however, is far more wondrous than chronological precedence. The latter reflects a limited precedence, for, being a creation, time is also limited.... G‑d’s precedence, by contrast, is an unlimited precedence....
G‑d] has existed forever. He was not brought into being, Heaven forbid. Instead, He has always existed.... In truth, He exists independent of time, above the entire framework of chronology. Even now He exists above time, for time is [relevant] only to the created beings (Selections from Derech Mitzvosecha, Vol. II, Mitzvas HaAmanas Elokus, sec. 11).
In other words, the level of Kadmon refers to the essence of G‑dliness, a level that transcends all frameworks of existence entirely.
ועל Through drawing down this level, “He turned the sea into dry land,”[i.e.,]the hidden realms, [the sea,] became dry land, [i.e.,] actual revelation on this earthly plane. This is the spiritual implication of the Splitting of the Reed Sea. [The sea refers to] Malchus of Atzilus which receives “water,” [an analogy for] the sublime Chochmah of Atzilus. [Malchus] is the final level of the world of Atzilus. In it, the lights of Atzilus are hidden. Therefore it is called the sea. Through the revelation of “the Primary Being of the world” that shined in the level of Malchus [at that time,]the concealment of the Reed Sea
Yam Suf, “the Reed Sea,” can also be rendered as “the final sea,” referring to Malchus, which is the final level of Atzilus.
became transformed into [a state of] revelation and actual dry land. [Implied is that] the essence of the lights of Atzilus were then revealed in Beriah, Yetzirah, and Asiyah.xxvi
The revelation of “the Primary Being of the world” brought about a change in the entire Spiritual Cosmos. The Sefirah of Malchus and other levels usually associated with contraction and concealment became mediums of revelation.
Summary
The explanation of the spiritual significance of matzah inthe previous sections establishes the basis for the resolution of one of the issues raised in the beginning of the maamar:It is written (Devarim 16:8): “You shall eat matzos for six days.... On the seventh day, there will be an assembly [unto G‑d].” The implication is that the assembly comes as a result of partaking of matzah for six days. In this section, the Alter Rebbe begins to explain the connection between these two subjects by focusing on the spiritual themes of the Seventh Day of Pesach.
The Seventh Day of Pesach commemorates the Splitting of the Reed Sea, concerning which it is written: “He turned the sea into dry land.” The terms “sea” and “dry land” serve as analogies, referring to different levels of the Spiritual Cosmos.
The sea refers to the “hidden realms,” worlds that are suffused with G‑dly light to such an extent that they are not aware of their own existence. The dry land refers to “revealed realms,” where G‑d’s encompassing light is not that powerfully felt. Hence, the individual existence of the created beings becomes pronounced.
More specifically, both of these levels are reflected in Malchus of Atzilus, for there are two levels in Malchus itself: one, comparable to the sea, where this creative energy is still bound up with its source and, hence, hidden, and a second, comparable to dry land, where the creative energy appears independent.
To explain: Malchus serves as an intermediary conveying energy from the infinite dimensions of G‑dliness manifest in the Sefiros of Atzilus above Malchus to the realms below Malchus which feel themselves as independent entities. Thus it has two levels, one exalted and removed from the created beings and one which descends and enclothes itself within them.
Nevertheless, the distinctions between these various levels apply only within the Divine light that is memale kol almin, literally, that which “fills all the worlds”; contracting itself so that it can be manifest in each world according to the tendencies and makeup of that world. In this mode, hiddenness and revelation, the sea and dry land in the analogy, are relevant.
There is, however, another dimension of Divine light that transcends this entire frame of reference, the light that is sovev kol almin, encompassing and transcending all worlds. On this level, there is no difference between concealment and revelation.
This level was revealed on the Seventh Day of Pesach. On the physical plane, this brought about the Splitting of the Sea. That miracle, however, was a manifestation of the change that took place in the spiritual realms: “the sea,” the higher, concealed levels, became “dry land,” manifest revelation.
