וזהו On this basis,
I.e., after the explanation of the spiritual significance of the Splitting of the Sea in the previous section.
[we can understand the verse]: “You shall eat matzos for six days.... On the seventh day, there will be an assembly [unto G‑d].” The Splitting of the Reed Sea occurred on the Seventh Day of Pesach. For the Reed Sea is identified with Malchus,
As explained in the previous section.
which is associated with the seventh day [of Creation].
כנודע As is well known,1 [each of the Seven Days of Creation reflects one of the seven middos of Atzilus]. The first day reflects the attribute of Chessed and the seventh day, the attribute of Malchus. At [the Splitting of the Sea], the ruach kadim, “east wind,” [i.e., the revelation of G‑d as He is Kadmono shel olam, “the Primary Being of the world,”] was revealed. For “the end is rooted in the beginning,” Sefer Yetzirah 1:7. and [the source of Malchus is] “from the beginning, from aforetime (kedem).”2
The term kedem relates to the level of Kadmono shel olam, G‑d, as He is above time (see Vol. I, pp. 252-253 of this text). Implied is that Malchus, the last of the Sefiros, has a dimension of G‑d’s essential power invested in it. At the time of the Splitting of the Sea, which came as a result of a ruach kadim, the inner source of Malchus was revealed, transforming the hiddenness which is its usual state of being to revelation.
A similar concept applies with regard to Shabbos which is identified with Malchus. Its source is Kedem, the beginning of all the Sefiros. The revelation of that inner source enables us to perceive the spiritual dimensions of material existence on Shabbos.)
אך This revelation was possible, however, only after [the Jews] first [fulfilled the preparatory step of] “You shall eat matzos for six days.” For, as explained above, eating matzah also involves drawing down [G‑d’s] infinite light that transcends the Spiritual Cosmos.
And the revelation of that transcendent light was necessary to prepare the lower realms so that the light of Atzilus could be internalized within them.
This reflects the concept of leaping,
As mentioned in sec. 4 above, one of the interpretations of the name Pesach is “leap,” i.e., to spring forward in a radical manner. In a spiritual sense, this implies that influence which is drawn down from G‑d’s Essence makes a radical leap, as it were, and is manifest in our world without passing through the various intermediate levels and undergoing the tzimtzumim (stages of contraction) necessary to adapt to them.
[as indicated by the statement in the Haggadah,] “the dough of our ancestors did not have the opportunity to rise before the King of kings, the Holy One, blessed be He, was revealed to them and redeemed them.” Therefore, through partaking of matzah for six days; i.e., drawing down the light which encompasses all the worlds (sovev kol almin)
For, as explained above, the higher level of matzos is associated with the revelation of “the King of kings,” G‑d, in His transcendence.
and revealing it in all the six middos, from Chessed to Yesod, [it is possible that] “On the seventh day,” i.e., within the attribute of Malchus, “there will be an assembly.” Instead of Malchus functioning as “the sea” and [causing] hiddenness, it will function as “the land,” and [bring about] revelation.xxvii
Moreover, it will reveal not only the limited influence that maintains the Spiritual Cosmos, but also the transcendent levels that are usually hidden.
וזהו This is the implication of [the phrase] “an assembly unto G‑d, your L‑rd.” [The term translated as “G‑d,”] Havayah,
Havayah refers to G‑d’s name, י-ה-ו-ה which, because of its great holiness, is not pronounced as it is read. Within the context of this maamar, it is referring to the transcendent dimensions of G‑dliness that surpass the natural order.
represents “the sublime unity,” which is called “the sea,”
As explained above, the sea serves as an analogy for the transcendent G‑dliness inwhich all existence is subsumed.From the standpoint of the name Havayah, G‑d’s transcendence permeates all existence to the extent that the independent identity of the different created beings is not felt.
as indicated by [the words of the Shema]:3 “Havayah is one.” [The term translated as “your L‑rd,” Elokecha, is the possessive form of the name] Elokim.
G‑d’s name Elokim, by contrast, refers to the dimension of G‑dliness that conceals G‑d’s transcendence and brings into being and maintains the natural order. This is reflected by the numerical equivalence between Elokim (א-להים) and the word hateva (הטבע), meaning nature (Pardes, Shaar 12, ch. 2; Tanya, Shaar HaYichud VehaEmunah, ch. 6).
It represents the source of [Divine] influence in [the worlds of] Beriah, Yetzirah, and Asiyah, and is called “the land.”
Because of the tzimtzum brought about by the name Elokim, the overpowering influence of G‑d’s transcendence is not perceived. Hence, the individual identities of the created beings can be felt. This is intimated by the analogy of dry land.
The Seventh Day of Pesach represents a revelation that is above both these levels.
G‑d’s Essence, the level identified with Kadmono shel olam, is above both Havayah and Elokim. For He is not confined by the limits of nature, and even transcendence, as we usually define it, is not an adequate description of Him. For infinity, according to our ordinary conception, can also be a definition and limitation, and there is no definition, however great, that is appropriate for Him, for He transcends all definition. This essential level was revealed by the ruach kadim on the Seventh Day of Pesach.
Therefore it is “an assembly”
In this context, the term Atzeres, “assembly,” implies “coming together,” i.e., the spiritual influences evoked by the names Havayah and Elokim become blended together.
for both these levels, for Havayah and Elokim. Then the level which is Havayah, i.e., the sea, “the hidden realms,” becomes Elokecha, i.e., is [drawn down into] actual revelation.xxviii
In a person’s individual Divine service, such a fusion points to the interrelation between a person’s power of faith which transcends intellect (Havayah) with those spiritual powers that control his everyday functioning (Elokecha, interpreted to mean “your strength and your vitality”).
והנה [A question, however, might arise:] Behold, in the reckoning of the Counting of the Omer, the Seventh Day of Pesach is associated with the Sefirah of Yesod
As reflected in the prayer beginning Ribbono shel Olam which is recited after the Counting of the Omer, the 49 days of Counting the Omer correspond to the 49 emotive attributes with the human character (for the seven emotive characteristics are composites, each one including all the others). Each night’s counting is devoted to the refinement of a different one of these attributes.
In this motif, the first week of the Counting of the Omer is identified with the different sub-attributes of Chessed. The Seventh Day of Pesach, the sixth day of the counting, is thus identified with the attribute of Yesod within Chessed.
and not the Sefirah of Malchus. [In resolution, it can be explained that] the reckoning of the Counting of the Omer follows a pattern of upward ascent.
As explained in other sources (see the maamar entitled U’Sfartem, Likkutei Torah, Vayikra, p. 35b ff., translated on page 90ff.), Pesach reflects the mode of revelation from Above. The Counting of the Omer, by contrast, represents the refinement and elevation of the material plane through man’s efforts.
Through the elevation and arousal from below [on man’s part, an arousal from Above] is drawn down. [Each day, a different Sefirah is drawn down, as indicated by the statement:] The Counting of the Omer in the Siddur. “Today is the ___ day [of the omer]. The first day [of Pesach, by contrast,] reflects revelation from Above that comes on its own initiative, [as it were]. Accordingly, it is not counted [by man]. Instead, [man’s service of counting] begins on the second day [of Pesach]. The manifestation of influence from Above, by contrast, begins on the first day of Pesach.xxix
As stated above, it is the day when “the King of kings... was revealed to them.”
Indeed, the first day of Pesach represents the fundamental and first dimension of drawing down [Divine] influence. It is identified with Chessed.
On each of the days that followed, another one of G‑d’s attributes was revealed.
Thus, [within the context of G‑dly revelation,] the Seventh Day of Pesach is identified with Malchus.
And in this context, it is Malchus, not Yesod,that is significant.
אמנם [This revelation of essential G‑dliness within the six emotional qualities and Malchus is dependent on partaking of matzah, for as explained above, matzah draws down the revelation of “the King of kings.”] Nevertheless, on [the first] Pesach, [when the Jews left] Egypt, since Moshe, Aharon, and the Clouds of Glory accompanied them, even without [their] eating matzah [for all six days] it was possible to draw down the revelation that was manifest on the first day and extend it over all seven days. Therefore, [at that time, the prohibition against] chametz applied for only one day4 in contrast to [the practice] at present.xxx
In subsequent generations, since the influence drawn down by Moshe, Aharon, and the Clouds of Glory is not present, in order for the essential revelation to be drawn down into the seven middos, it is necessary for chametz to be forbidden for seven days (eight in the Diaspora). This resolves one of the questions raised at the beginning of the maamar.
ומעתה On this basis,
I.e., because the Seventh Day of Pesach places the emphasis on revelation from Above and not on man’s internalizing G‑dliness within himself.
we can understand why [regarding the Seventh Day of Pesach] it is written: “There will be an assembly unto G‑d your L‑rd,” while with regard to Shemini Atzeres, it is written:5
The contrast between these two verses was also one of the points raised at the beginning of the maamar.
“There will be an assembly for yourselves.” Why [regarding the Seventh Day of Pesach] is no mention made [that the assembly be] “for yourselves”?6
As indicated by Pesachim 68b, lachem, “for yourselves,” points to man’s experience of the satisfaction generated by the festival in physical terms. Here the Alter Rebbe is focusing on the spiritual counterpart of that concept. “An assembly unto G‑d...” implies that our spiritual energy is focused upward, in the motifof ratzo, seeking to cling to G‑d. “An assembly for yourselves” implies that the emphasis is on shov, drawing energy downward and internalizing it.
ויובן [This matter] can be understood through the clarification of another point: the explanation of the rationale why the Hallel prayer is not recited in its entirety throughout the Pesach holiday;only on the first days.
I.e., in the Diaspora, on the first two days; in Eretz Yisrael, on the first day alone. Some of the portions of Hallel are skipped on the final six days of the holiday, as is the practice on Rosh Chodesh.
Why is it different from the days of Sukkos when Hallel is recited in its entirety on all the days of the holiday?7 As is well known, the recitation of Hallel on a festival is an expression of great joy and praise for the additional light and revelation that shines and is revealed from Above. Also, the [very] meaning of Hallel isto draw down light and revelation, as in the phrase:8 behilo neiro, “His lamp would shine forth.”
וכמ"ש As explained in another source,9 the two interpretations [of Hallel]
Praise and drawing down light.
reflect a common thrust, for through Hallel and praise, one draws down a ray and a revelation [of G‑dliness]. Now the mitzvah of reciting Hallel fundamentally involves the recitation of the entire prayer. Then it is deemed a mitzvah
I.e., one of the seven mitzvos ordained by the Sages.
and all authorities agree that the blessing, [praising G‑d for] sanctifying us with His commandments, should be made [before its recitation]. In contrast, when passages are skipped in its recitation, the Gemaraxxxirefers to it as merely “the custom of your ancestors.”10
Many authorities (Rambam, Hilchos Chanukah 3:7; the Shulchan Aruch of R. Yosef Caro, Orach Chayim 422:2) maintain that a blessing should not be recited when the passages are skipped in the recitation of Hallel. Ashkenazic practice as defined by Rama is to recite a blessing.
And our Sages said:11 , xxxii “Hallel on Rosh Chodeshis not a Scriptural commandment.” If so, explanation is required as to why Hallel is not recited in its entirety at least on the Seventh Day of Pesach, for then there was a revelation [of G‑dliness] that transcended the Spiritual Cosmos.
I.e., during the days of Chol HaMoed Pesach,it can be understood why Hallel is not recited in its entirety, for these days were not distinguished by any unique events. Nevertheless, on the Seventh Day of Pesach, the commemoration of the miracle of the Splitting of the Sea should seemingly warrant the recitation of Hallel.
אך The concept can be explained as follows: When the Jews left Egypt, they were still on a low spiritual level, for they did not receive the Torah and its mitzvos until they stood at Mount Sinai. Therefore, they are described with [the analogy of] a youth, as it is written:12 , xxxiii “When Israel was a youth, I loved him.”
I.e., at the time of the Exodus, the Jews were spiritually immature.
True, they had experienced the revelation of great and awesome miracles which came as a result of the descent of a great and awesome ray from the Ein Sof, which transcends all worlds. Nevertheless, [when focusing on how] this ray shined “for them,” [i.e., as it was internalized,] it was revealed only in an extremely diminutive manner.xxxiv
It was explained in secs. 3 and 4 above that the Jews’ relationship with G‑d at the time of the Exodus was paradoxical. On one hand, they demonstrated great resources of faith and trust. On the other hand, their internal spiritual development was lacking. The Alter Rebbe explains this paradox with an analogy of a child who has a powerful love for his parents, yet does not comprehend fully who his parents are or the nature of their relationship.
Here the Alter Rebbe uses a different dimension of that analogy to explain another paradox.
On Pesach, there was an awesomely powerful revelation of G‑dliness. Nevertheless, because of the Jews’ underdeveloped spiritual level, it was impossible for them to internalize this revelation. Therefore the revelation was not expressed in any form of substantial communication between G‑d and the Jewish people, but rather in His redeeming them from exile. Although there were great miracles, they involved material matters.
The Alter Rebbe explains that this can also be understood from the analogy of the love between a father and his child. The external manifestations of the father’s love to a child are greater when a child is young, but the objects given because of the love — sweets and toys — are of minimal value. When the child matures, the external manifestations are less, but the gifts given to him are of far greater substance. Similarly, during the Exodus, G‑d wrought great miracles on behalf of the Jewish people, but they involved lowly, material things. At the Giving of the Torah, by contrast, He communicated with them as adults, as it were, giving them the Torah — spiritual substance that would nurture them for all time.
והוא To explain by analogy: There are two expressions of a father’s love for his son: When the son is small, his father’s love for him is expressed in a revealed manner, with great strength. He hugs him, kisses him, and lifts him high. Nevertheless, the love for the son is expressed merely in small matters. For [at this stage, the son] does not comprehend, nor is he that sensitive to matters of magnitude yet. When, by contrast, the son has grown older [and matured], his father’s love is not that apparent or revealed; he does not hug him or kiss him [as he would a young child]. Nevertheless, [that love] is extended to his son and manifest to a greater degree. He imparts wisdom to him and grants him all his needs at this advanced stage of life; these are matters of substance.
In the analogue, this refers to the Giving of the Torah, when G‑d gave the Jewish people eternal spiritual truth.
וכמ"כ Similar concepts apply in the analogue, [i.e., our people’s relationship with G‑d]: Concerning the exodus from Egypt, our Sages applied13 the verse: “When Israel was a youth, I loved him,” for, [at that stage,] they had not reached such a high level of spiritual fulfillment. Therefore even though the revelations [accompanying the Exodus] involved great love from a very elevated [level of G‑dliness], what shined within them [on a level they could internalize] was only a diminutive quality. Therefore
The recitation of Hallel is an expression of man’s appreciation of G‑d’s kindness. Although great miracles accompanied the Exodus, since the Jews were not spiritually mature, their appreciation of these miracles was not sufficient to warrant the recitation of the complete Hallel.
the entire Hallel is not recited [on the last days of Pesach].xxxv
Nevertheless, on the first day of Pesach (and in the Diaspora, on the first and second days), the entire Hallel is recited. The rationale is that even though the Jews were not on a level where they could internalize the revelation, on this day they left Egypt and its impurity and became servants of G‑d. “There is nothing greater than this” (the notes of the Tzemach Tzedek to this maamar; see the endnotes).
משא"כ By contrast, the holiday of Sukkosfollows the acceptance of the Torah, [from which time onward] the sublime love shined and was manifest within the Jewish people on an advanced level,
For through the study of the Torah and the observance of its mitzvos, the Jews refine themselves and elevate their understanding. This advance in their level enables them to internalize the spiritual influences associated with the entire Hallel.
as in the analogy of the love of a father for a mature son which is revealed and expressed in matters of substance, as explained above. Therefore the entire Hallel is recited on all the days of Sukkos.
ובהקדמה On this basis, we can comprehend the reason why the phrase referring to Shemini Atzeres states: “There will be an assembly
The term atzeres, translated as “assembly,” has the connotation of “collecting” and “gathering.” In a spiritual sense, this refers to gathering in and internalizing the Divine influence revealed on the holiday.
for yourselves,” for the Divine light shines and is revealed “for yourselves,” [and is internalized within the Jewish people].
For SheminiAtzeresalso comes after the Giving of the Torah and the refinement that it brings. Similarly, in the cycle of the Jewish year, Sukkos and Shemini Atzeres follow Rosh HaShanah and Yom Kippur and the full-hearted teshuvah associated with them. This teshuvah makes it possible for the spiritual influences associated with Hallel to be internalized.
With regard to the Seventh Day of Pesach, by contrast, it is written: “There will be an assembly unto G‑d,” i.e., [the light] does not shine and is not revealed within them to such a great extent.
For when the Jews left Egypt, they were empowered by their faith and trust in G‑d. Nevertheless, they had not refined their personal characteristics. (For that reason, they fled Egypt, lest its influence affect them, as explained in Tanya, ch. 31.) Hence, they were not able to recite — i.e., appreciate and internalize— Hallel in its entirety.
[That did not occur] until the Giving of the Torah.xxxvi
Summary
The explanation of the spiritual significance of the Splitting of the Sea serves as the basis for understanding the connection between the phrases: “You shall eat matzos for six days” and “On the seventh day, there will be an assembly unto G‑d your L‑rd.” Nevertheless, it is first necessary to explain the spiritual significance of the Seventh Day of Pesach. That day is associated with the Sefirah of Malchus which, as explained above, is also described with the analogy of the sea.
The source of Malchus is G‑d as He is Kadmono shel olam, “the Primary Being of the world.” On the Seventh Day of Pesach, this essential dimension was revealed. As a result, the sea split, i.e., the hiddenness associated with Malchus was transformed into revelation.
This revelation is made possible by partaking of matzos on the preceding days. For eating matzah draws down [G‑d’s] infinite light that transcends the Spiritual Cosmos.
The association of the Seventh Day of Pesach with Malchus is somewhat problematic, for with regard to the Counting of the Omer, that day is associated with the Sefirah of Yesod (of Chessed).That difficulty can be resolved, however, through the understanding that there are two different motifs involved: that of revelation, beginning on the first day of Pesach and that of man’s striving for refinement, beginning on the second day.
The concept that at the time of the Exodus the emphasis was on revelation from Above and not on the Jews’ own attainments enables us to understand why the Hallel prayer is not recited in its entirety on the latter days of the Pesach holiday. Hallel represents man’s appreciation of G‑d’s kindness. Since the Jews’ spiritual level was underdeveloped at the time of the Exodus, they were unable to appreciate G‑dliness fully.
This underdeveloped spiritual state was not a barrier to G‑d’s expression of love for them. On the contrary, as a parent showers love on a child, G‑d poured His love upon the Jewish people, even though their capacity for internalizing it was limited.
This concept enables us to resolve the contrast between the Seventh Day of Pesach, of which it is written: “There will be an assembly unto G‑d, your L‑rd,” and Shemini Atzeres, of which it is written: “There will be an assembly for yourselves.” On the Seventh Day of Pesach, the Jews were unable to internalize the Divine energies revealed on that day. Therefore, the assembly is “unto G‑d.” Shemini Atzeres, by contrast, followed the Giving of the Torah when the potential was granted for the Jews to proceed in the task of self-development. Accordingly, the assembly is “for yourselves.”
