Laws of Washing the Hands in the Morning — Halacha 2

Introduction The matter of washing the hands in the morning when one awakens from his sleep — based on what our Rebbe, of blessed memory, said in siman 250 regarding the question of that necromancer (Berachos 59a): "What is an earthquake?" — "When the Holy One, blessed be He, remembers His children who dwell in suffering among the nations, He drops two tears into the Great Sea, and the sound is heard from one end of the world to the other" — see there. For all the sufferings that a person has, G-d forbid, are only from the lack of da'as. For whoever has da'as and knows that everything is through hashgachah from Hashem yisbarach has no sufferings and feels no distress, etc. And the essential distress of Israel in exile is only because they have fallen from da'as and attribute things to nature and mazal, G-d forbid. And this is because they dwell among the nations and have learned from them, etc. And in truth, Israel is above nature, but when they sin, G-d forbid, then, etc. And when the Holy One, blessed be He, wishes to save Israel from their exile, He draws upon them hashgachah from the ends of the world. For in the Future, He will nullify nature entirely and there will be only hashgachah alone — as it is written: "For the heavens shall vanish like smoke" (Isaiah 51:6) — etc. — that is, that nature shall be nullified, which operates according to the arrangement of the constellations, etc. And then Israel shall be above. And therefore, even now, when Hashem yisbarach wishes to bring down the nations and to elevate Israel above — He draws upon them hashgachah from the ends of the world, where there will be only hashgachah. And through this hashgachah, Israel is elevated — and it becomes, etc. — see there all this well.

And when the da'as mentioned above departs — that is, when one does not know, G-d forbid, that everything is conducted only through hashgachah from Hashem yisbarach alone, and one thinks there is nature, G-d forbid — this is the aspect of sleep, which is the departure of da'as — the aspect of night and darkness. For the essential light and day is the aspect of da'as, as is brought. That is, the light is only Hashem yisbarach, as it were — in the aspect of: "Hashem is my light and my salvation" (Psalms 27:1) — the aspect of: "G-d, Hashem, and He has given us light" (Psalms 118:27). And this is the essential light of the sun — the aspect of: "For Hashem Tzevakos is a sun and a shield" (Psalms 84:12). That is, when one knows that Hashem yisbarach conducts the world through hashgachah alone — this is the essential light. For the essential light — wherever light is found, such as the light of the sun and the like — it is only the light of Hashem yisbarach, as it were, Who illuminates for us, as above. And when one falls, G-d forbid, from this da'as and attributes things to nature, G-d forbid — this is the aspect of the departure of the light. And then it is the aspect of night and darkness, G-d forbid. And this is the aspect of: "the sun darkened in its going forth" (Isaiah 13:10) — etc. — the aspect of: "sun and moon became dark" (Joel 2:10) — etc. And similar such verses — all said regarding the time of exile. That is, in the exile it is considered as if the light of the sun is darkened — for the exile is compared to night, as explained in the commentary of Rashi. That is, in the time of exile — which is drawn only from the fact that people attribute things to nature, G-d forbid — then "the sun darkened in its going forth." For as soon as one attributes things to nature, G-d forbid, the light is removed from the sun, as if the sun itself is actually darkened. For in truth, the sun has no light at all except from Hashem yisbarach, as above. And therefore, the exile is compared to night and darkness. For the essential exile is only because people attribute things to nature, G-d forbid — and then it is the aspect of night and darkness — the departure of light, as above. And this is the aspect of sleep — the departure of the da'as to know that everything is through hashgachah — which is the essential light, etc. — as above.

And therefore, during sleep, the sitra d'mesaava [impure side] rests upon a person — and primarily upon the hands — as is written in the Holy Zohar (Vayaishev 184b). For the essential sitra achra — which is the aspect of the idolatrous nations, as is known — their nourishment is only from the aspect of kifeeroas — which is the essential root of the evil inclination, which is called "another god" — kifeeroas, as is brought. That is, when people attribute things to nature, G-d forbid — from there is the essential nourishment of the nations and the sitra achra. And therefore, during sleep — the departure of the da'as, as above — then the aspect of the nations overpowers, G-d forbid — the aspect of the intensity of the exile that is compared to night and sleep — whose nourishment is from the aspect of the overpowering of nature, as above. And this is the aspect of "the impure side that rests upon a person" [during sleep].

And therefore, the essential rectification of sleep in holiness is through emunah, as is brought in the words of our Rebbe, of blessed memory (Likutay Moharan I, 35). That is, during the departure of the da'as — the aspect of sleep — that is, when a person sees that his mind is confused and not in completeness, and he cannot know and understand that everything is through hashgachah from Hashem yisbarach alone — like now in the exile among the nations, which resembles night and darkness, when the wisdom of nature overpowers in the world, G-d forbid — then every member of Israel is obligated to cast aside and remove his da'as entirely, and to strengthen himself with emunah alone: to believe with complete emunah that everything is through hashgachah alone, and there is no nature in the world at all.

And this is the aspect of the rectification of sleep through emunah. That is, during sleep, as above, one must enter into the aspect of emunah — to rely on emunah alone — since the da'as has departed — like now in the exile, when we must constantly strengthen ourselves with emunah alone, since the da'as has not yet been fully revealed — to know in truth that everything is through hashgachah. Therefore, one must remove his da'as and rely on emunah alone — in the aspect of: "and Your faithfulness in the nights" (Psalms 92:3).

And because at night, during sleep — the departure of da'as — the wisdom of nature overpowers, G-d forbid — which is the aspect of darkness, as above — in the aspect of: "and a deep sleep fell upon Avram, and behold, a fear, a great darkness" (Genesis 15:12) — which showed him the intensity of the exile. That is, during sleep and deep slumber — the departure of da'as — the intensity of the exiles overpowers, whose nourishment is from the aspect of the overpowering of nature, as above. And this is the aspect of "the impure side that rests upon a person during sleep," as above.

Therefore, immediately when one awakens from his sleep, one must wash his hands in water. For the essential impure side rests upon a person's hands, as is written in the Holy Zohar (ibid.). For the hands are the aspect of shamayim [Heavens] — fire and water — the right hand and the left hand — the aspect of: "when I lift up My hands to the Heavens" — as is brought in the words of our Rebbe in another place (Likutay Moharan I, 56). And there is the essential hold of the sitra achra — the aspect of the wisdom of nature — in the aspect of "hands." For they attribute things to the arrangement of the Heavens, which is the aspect of "hands." And therefore, the essential overpowering of the sitra achra during sleep — which is the aspect of nature — is in the hands specifically, as above. For the hands are 28 joints [peerkay], corresponding to the 28 letters in the account of Creation, through which the Heavens and earth were created — the aspect of: "Indeed, My hand has founded the earth, and My right hand has spread out the Heavens" (Isaiah 48:13).

And therefore, the essential subjugation of the sitra achra — which is the idolatrous nations of the world — the aspect of the wisdom of nature from which they draw their power, as above — their essential subjugation is only through the hands of holiness, when one merits to raise them to the da'as. And this is the aspect of: "And it was, when Moshe would raise his hand, Israel prevailed; and when he would rest his hand" (Exodus 17:11) — etc. — said regarding the war with Amalek. For Amalek is the totality of all the nations and the sitra achra — the aspect of: "the first of the nations is Amalek" (Numbers 24:20). And Amalek was a heretic who denied the essence and attributed everything to nature, G-d forbid — and they would calculate the hours through their astrology, as is brought in the commentary of Rashi, and as is brought in the words of our Rebbe, of blessed memory. And therefore, the essential subjugation of [Amalek] is through the raising of the hands — that one raises the hands, the 28 joints of the hands, to the head — in the aspect of: "Lift up your hands in holiness" (Psalms 134:2). That is, one elevates the hands — the 28 joints — to the da'as: to know that everything is through His hashgachah yisbarach. For Hashem yisbarach created everything through the 28 letters of the account of Creation, which are the aspect of the 28 joints, as above. And then one elevates the aspect of the Heavens — which are also the aspect of "hands," as above — to their root in the da'as — to the aspect of the 28 letters mentioned above. For Hashem yisbarach created everything through the 28 letters, and He vivifies and sustains the Heavens and all their host and the earth, etc. — through His hashgachah alone. And there is no nature or arrangement of the Heavens at all. And then Amalek and the sitra achra are subdued, as above.

And this is the aspect of: "and his hands were emunah until the sun set" (Exodus 17:12). For the essential subjugation of Amalek is through emunah in the hashgachah of Hashem yisbarach — which is drawn through the raising of the hands, as above. And therefore, during sleep — the departure of da'as — when it is the aspect of the overpowering of nature, G-d forbid — and then the sitra achra rests upon a person — therefore, the essential hold is in the hands, as above.

And therefore, immediately when one awakens from sleep, one must wash his hands in water — which is the aspect of the waters of da'as, the waters of chesed — in the aspect of: "for the earth shall be full of the knowledge of Hashem, as the waters cover the sea" (Isaiah 11:9). That is, through the washing, one draws pure waters — waters of da'as — from the aspect of alma d'asay [the World to Come], where the earth shall be full of da'as like the waters cover the sea, etc. And then all will know that everything is only through hashgachah alone, for nature will be completely nullified. And also now, at every time when one needs salvation and purification — to be saved from the intensity of the sitra achra, whose nourishment is from the aspect of the wisdom of nature — then one draws hashgachah from the ends of the world, as above in the discourse mentioned above.

And this is the aspect of the waters of the washing — that one draws waters of da'as from the ends of the world, from the aspect of alma d'asay, where the earth shall be full of da'as, etc. And this is the aspect of the mikveh, which is the aspect of alma d'asay, as is known (for mikveh has the numerical value of 151, the aspect of Binah — alma d'asay — as is brought) — the aspect of: "the mikveh of Israel is Hashem, Who saves him in time of trouble" (Jeremiah 14:8). For all the troubles and sufferings are only from the lack of da'as, from the aspect of the wisdom of nature, as above — that is, that one does not know, G-d forbid, that everything is through hashgachah, etc. And this is the essential tuemah [impurity], as above. And therefore, the salvation from the trouble and the purification from the tuemah is through the mikveh — which is the aspect of alma d'asay — the aspect of the waters of da'as — the aspect of: "for the earth shall be full of da'as like the waters," etc. For through entering the mikveh and closing one's eyes from the sight of this world, and being concealed and covered there within the waters of the mikveh — which is the aspect of the waters of da'as, the aspect of alma d'asay — through this, one is encompassed within the aspect of the da'as, the aspect of hashgachah. For he closes his eyes from the sight of this world, where the error of the wisdom of nature overpowers — from which come all the troubles and all the impurities — through which the eyes are blemished, whose root and life-force is from the aspect of the "eyes of Hashem" — which is the aspect of hashgachah, as understood from the discourse mentioned above. And when one falls from the da'as and thinks there is nature, G-d forbid — this is the aspect of the blemish of the eyes. And from this come all the troubles, etc. — as above. And therefore, one must close one's eyes entirely from the sight of this world, and be concealed and encompassed within the mikveh — which is the aspect of the da'as of alma d'asay — when His hashgachah yisbarach will be revealed in the world and nature will be completely nullified. And through this, one draws hashgachah from the ends of the world, from the aspect of the mikveh. And through this, salvation comes for whatever one needs — the aspect of: "the mikveh of Israel is Hashem, Who saves him in time of trouble," etc.

And this is the aspect of the morning washing: that one draws pure waters drawn from the aspect of the mikveh. And through this, one purifies his hands — which are the aspect of the 28 joints, the aspect of the 28 letters of the account of Creation. For the essential blemish of the aspect of the wisdom of nature — which overpowers during sleep, in the night and darkness — affects them specifically, as above. For through the wisdom of nature, one blemishes the 28 letters mentioned above and attributes things to the arrangement of the Heavens, G-d forbid — as above. And this is the aspect of the tuemah that takes hold of the hands specifically during the departure of da'as — that is, during sleep — as above. And therefore, one purifies them through the waters of da'as, drawn from the aspect of alma d'asay, etc. — as above.

And therefore, before the washing, it is forbidden to touch with one's hands the seven openings in the head — that is, the two eyes, the two nostrils, the mouth, and the two ears (Shulchan Aruch, Orach Chaim 4:3). For these seven openings are the aspect of da'as, as is brought in the words of our Rebbe in another place (Likutay Moharan I, 21). And these seven openings of the head are in the aspect of: "these seven are the eyes of Hashem, ranging over all the earth" (Zechariah 4:10) — the aspect of da'as, the aspect of hashgachah. And therefore, it is forbidden to touch them with one's hands before the washing — so as not to blemish the holy da'as of the aspect of hashgachah through the contamination of the wisdom of nature that clings to the hands during sleep, as above. And therefore, the essential dominion of the wisdom of nature — where they look only at the arrangement of the Heavens — is at night. For they are called "stargazers." For the wisdom of nature is the aspect of night and darkness — for the essential light is only the hashgachah of Hashem yisbarach alone, as above.

And therefore, one must rise at midnight — to break the sleep — to break the aspect of darkness and night — which is the aspect of the intensity of the exile that is compared to night — that is, the wisdom of nature, from which is the essential exile and darkness, as above. And every member of Israel must awaken from sleep at chatzos — in order to break and nullify the wisdom of nature, through breaking the sleep, etc. — as above. And therefore, when one rises at chatzos, one then mourns over the exile — that Israel was exiled from their land. For the essential exile is through the wisdom of nature, which is the aspect of night and sleep, as above. And therefore, that is the time to rectify this.

And therefore, the first redemption — which is the Exodus from Egypt, which encompasses all the redemptions (for all the exiles are referred to by the name "Egypt," as our Rebbe wrote in another place [Likutay Moharan I, 4]) — therefore the redemption began at midnight — as it is written: "At about midnight, I will go out in the midst of Egypt" (Exodus 11:4). For the essential of all the redemptions — in particular the redemption from Egypt — was through the aspect mentioned above in the discourse mentioned above: through the aspect of hashgachah that Hashem yisbarach drew from the ends of the world, from alma d'asay. For then, at the Exodus from Egypt, there was an overturning of the constellations and a nullification of nature. For then Hashem yisbarach revealed His hashgachah through the awesome wonders He performed then, and nullified nature. And all this was through the aspect of alma d'asay — for "from the side of Yovel they went out" — which is the aspect of the fifty gates of Binah, the aspect of alma d'asay, as is known.

And therefore, the redemption was at midnight specifically — that is, He broke the night and the darkness, which are the aspect of the wisdom of nature — and revealed hashgachah in the world. And through this was the essential redemption, as above. And this is the aspect of: "and every firstborn in the land of Egypt shall die" — "and Hashem passed over" — etc. — and He saved the firstborn of Israel. For "firstborn" is "the beginning" — the aspect of da'as — the aspect of: "the beginning of knowledge" (Proverbs 1:7). That is, He subdued the da'as of the sitra achra — which is the aspect of the wisdom of nature — and He strengthened the da'as of holiness — the aspect of the da'as of hashgachah — which is the aspect of: "My son, my firstborn, is Israel" (Exodus 4:22). That is, the da'as of faith in hashgachah — from which is drawn the holy seed of Israel. For Israel is above nature, as above. For they are drawn from there — in the aspect of: "Look now toward the heavens and count the stars… so shall your seed be" (Genesis 15:5). And our Sages expounded (Midrash Rabbah ad loc.) that He raised him above the heavens, etc. It emerges that the seed of Israel is drawn from above nature — for according to nature, according to the arrangement of the heavens, Avraham Avinu, peace be upon him, was not fit to father children. Only through Hashem yisbarach telling him: "Go out from your astrology" — and raising him above the heavens — that is, above nature — through this, he merited to father children — the aspect of: "so shall your seed be." It emerges that the seed of Israel is drawn, in their root, from the aspect of above nature. And this is the aspect of the "firstborn of Israel" that Hashem yisbarach saved, and He slew the firstborn of Egypt at midnight — to subdue and break and nullify the da'as of the wisdom of nature, and to strengthen the da'as of hashgachah — which is the aspect of the firstborn of the children of Israel, as above.

And this is the aspect of: "And he divided against them" (Genesis 14:15) — said regarding Avraham when he pursued the kings. For Avraham revealed the hashgachah of Hashem yisbarach in the world. And therefore, the essential sustaining of the generations of the heavens and the earth is through Avraham — as it is written: "These are the generations of the heavens and the earth when they were created [b'hibar'am]" — [read as] b'Avraham (Beraishis Rabbah ad loc.). For he revealed the hashgachah of Hashem yisbarach in the world — through which the essential sustaining of the world comes. And therefore, Avraham had the power to divide the night — that is, to break the night — which is the aspect of the nullification of nature — the aspect of kimas chatzos, as above. And then he subdued the four kings — which are the aspect of the four kingdoms, as is brought.

For the essential subjugation of [the nations] is through the nullification of nature, as above. And therefore, because he blemished [his faith] through saying: "By what shall I know that I shall inherit it?" (Genesis 15:8) — the exile was decreed on account of this. For he blemished the da'as, which is the aspect of hashgachah — for the essential da'as is the aspect of hashgachah. And hashgachah is the aspect of Eretz Yisrael — in the aspect of: "the eyes of Hashem your G-d are always upon it" (Deuteronomy 11:12) — as our Rebbe wrote in another place. And therefore, through blemishing the da'as and blemishing Eretz Yisrael, which is the aspect of hashgachah — through this: "and a deep sleep fell upon Avram, and behold, a fear, a great darkness falling upon him" (Genesis 15:12) — which showed him the intensity of the exiles — which are the aspect of deep slumber, the aspect of darkness — whose essential overpowering is through the wisdom of nature — through the blemish of hashgachah, as above.

And this is the aspect of eating matzah and the prohibition of chametz. For matzah is the aspect of da'as, the aspect of mochin d'gadlus [mature intellect], the aspect of hashgachah — which is the essential da'as. And chametz is the aspect of mochin d'katnus [immature intellect], the aspect of Elokim, the aspect of dinim, as is brought in the kavanos. This is the aspect of the wisdom of nature — from which is the essential source of dinim and troubles, G-d forbid, as above. For hateva [nature] has the same numerical value as Elokim, as is brought — from which is the hold of the dinim, as above. For chametz is the aspect of: "when my heart was embittered [yischametz]" (Psalms 73:21) — etc. — which is said regarding the kushyos [difficult questions] that fall upon a person regarding the conduct of Hashem yisbarach — which is the aspect of the wisdom of nature, from which come all the heresies and the kushyos.

But matzah is the aspect of da'as, the aspect of emunas hahashgachah [faith in Providence] — which is the essential da'as, as above. For matzah is on account of the fact that they went out in haste and the dough of our fathers did not have time to rise, until the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them — as it is written: "And they baked the dough that they had brought out of Egypt into cakes of matzah, for it had not risen, for they were driven out of Egypt and could not delay, and they had not even prepared provisions for themselves" (Exodus 12:39). For they had emunah in the hashgachah of Hashem yisbarach — and therefore they did not prepare any provisions, and they went out in haste.

It emerges that matzah is the aspect of the da'as of emunas hahashgachah — which is the essential greatness of da'as: when one merits the revelation of G-dliness — to see and know that everything is through His hashgachah yisbarach alone. And this is the aspect of haste — for haste is the aspect of above time — that He leaped over the end and took them out in great haste, without any time — but in a single moment and in a brief hour, they came from Ra'amses to Sukkos and were gathered together in a brief hour — six hundred thousand from the entire land of Egypt — as Rashi explained on the verse: "and I bore you on eagles' wings" (Exodus 19:4). All of this is the aspect of above time. That is, He raised them above time — which is the aspect of hashgachah, which is above nature, above time. And through this, they went out without any time, without any preparation — but in a brief hour — for the essential redemption was through the revelation of the hashgachah, which is above time — the aspect of haste.

For haste is the aspect of zerizus [alacrity] — which is a very good trait — the aspect of emunah — the aspect of the breaking of sleep that comes through laziness — the aspect of: "laziness casts into a deep sleep" (Proverbs 19:15) — and as is brought in another place in the words of our Rebbe: that zerizus is the aspect of emunah — see there. And this is the aspect of zikaron [remembrance] — the aspect of: "Remember this day, on which you went out of Egypt" (Exodus 13:3) — etc. — and as it is written: "in order that you shall remember the day you went out of the land of Egypt all the days of your life" (Deuteronomy 16:3) — etc. For it is stated in the words of our Rebbe, at the end of the discourse "Vi'aileh HaMishpatim" — which speaks of emunah — (Likutay Moharan I, 7): that zikaron is the aspect of emunah. For the essential shichachah [forgetfulness] is from the aspect of time, etc. And when one knows and believes in truth that everything is conducted only according to the hashgachah of Hashem yisbarach alone — Who is above time — then there is no aspect of forgetfulness at all, etc. — see there and understand. And this is the aspect of zikaron that is said in connection with the Exodus from Egypt — the aspect of: "Remember this day," etc. — "in order that you shall remember," etc. For at the Exodus from Egypt, His hashgachah yisbarach was revealed, as above — which is the aspect of zikaron — above time — above nature — the aspect of haste — the aspect of zerizus, which vivifies the mochin and the da'as, whose essential sustaining is when one knows and believes in the hashgachah. And this is the aspect of matzah — on account of the haste, etc. — etc. — as above.

And this is the aspect of Shabbos HaGadol — that the Shabbos before Pesach is called Shabbos HaGadol — on account of the miracle, etc. For the essential miracles and wonders that occurred at the Exodus from Egypt — that He overturned the constellations and nullified nature and revealed His hashgachah yisbarach in the world — all was drawn from the aspect of Shabbos, which is alma d'asay — "which is entirely Shabbos." From there, Hashem yisbarach, as it were, draws the hashgachah from the aspect of the end of the world, etc. — in the aspect of: "the end has come; the end" — etc. — as explained there in the discourse mentioned above. It emerges that the essential Exodus from Egypt was drawn from the aspect of Shabbos, which is the aspect of the World to Come. And therefore, Pesach too is called "Shabbos" — as it is written: "And you shall count for yourselves from the day after the Shabbos" (Leviticus 23:15) — meaning Pesach, as our Sages said (Menachos 65b). For the essential intensity of the miracle of Pesach is drawn from Shabbos, as above. And this is the aspect of the Shabbos before Pesach, which is called Shabbos HaGadol on account of the miracle — for all the miracles of the Exodus from Egypt were drawn from the aspect of Shabbos, as above. And therefore, it is called "gadol" [great] — on account of the miracles, which are called the aspect of "great" — as it is written: "Tell me the great things that Elisha did" (II Kings 8:4) — as our Rebbe wrote there in the discourse mentioned above, on the statement: "and He drops two tears into the Great Sea" — see there.

And this is the aspect of (Pesachim 2a): "On the night [or] of the fourteenth, one searches for chametz by the light of the candle" — and the Tanna called the night "or" [light] — in a refined expression, etc. For the essential searching for and removal of chametz is the aspect of the removal of the aspect of nature from the world — which is the aspect of chametz, as above. And when nature is nullified and hashgachah is revealed — this is the aspect of the nullification of darkness and night, as above — which are the aspect of the intensity of the exiles, drawn from the aspect of the wisdom of nature, as above. For when His hashgachah yisbarach is revealed in the world, then there is no darkness at all — for the essential light is only Hashem yisbarach, as it were, as above. And then: "night shall shine as day," etc. — as it is written: "even the darkness is not dark to You, and night shines as the day; the darkness is as the light" (Psalms 139:12) — as it shall be in the Future — as it is written: "and at evening time there shall be light" (Zechariah 14:7) — as we ask [in the Haggadah of Pesach]: "Illuminate like the light of day the darkness of night." For the essential darkness of night is from the aspect of the wisdom of nature — which is the essential darkness. And emunas hahashgachah is the essential light, as above. And therefore, the night of the searching for chametz — the nullification of nature — the Tanna called "light" — in a refined expression — on account of the nullification of nature, which is the aspect of the chametz that one searches for on that night. Through which, the night is in the aspect of light — the aspect of: "night shall shine as day," etc. — as above. And therefore, the Tanna called that night "light."

And this is the aspect of "a night of watching" (Exodus 12:42) — which is guarded from the harmful spirits. For the essential harmful spirits are from the aspect of the wisdom of nature — which is the aspect of dinim — which is the aspect of the idolatrous nations, the destroyers of the world. And then, on the night of the Exodus from Egypt — when there was the nullification of nature at night specifically — in order to break and nullify the aspect of night, which is the aspect of the wisdom of nature — therefore, that night is guarded from all the harmful spirits and from all the dinim. For then hashgachah was revealed — through which all damages and all dinim are nullified, as above.

And this is the aspect of the fullness of the moon — the aspect of: "And the light of the moon shall be as the light of the sun, as the light of the seven days of Creation" (Isaiah 30:26) — etc. — which shall be in the Future, when His hashgachah yisbarach is revealed in the world. For then the darkness of night shall be nullified, and the moon shall be filled from its diminishment. For the blemish and diminishment of the moon is the aspect of the darkness of night — which is the aspect of the wisdom of nature — which is the essential hold [of the kleepoas]. For all their hold is from the aspect of the blemish of the moon, as is known. And in the Future, the moon shall be filled and the darkness shall be nullified — for nature shall be nullified and hashgachah shall be revealed — and then "night shall shine as day." And this is the aspect of: "And the light of the moon shall be as the light of the sun," etc. — as above.

And therefore, the passage of kiddush hachodesh [the sanctification of the new month] is the first mitzvah that Israel was commanded in Egypt, at the time of the redemption. For the essential redemption — which is the nullification of nature — is the aspect of the fullness of the moon — which is the aspect of kiddush hachodesh, as above.

And this is the aspect of (Pesachim 5a): "The removal of chametz is only through burning." For: "from the fire they came forth, and the fire shall consume them" (Ezekiel 15:7). For hashgachah and nature are the aspect of day and night, light and darkness, as above — and this is the aspect of me'orai or [luminaries of light] and me'orai aish [luminaries of fire]. For the luminaries of fire rule at the time of the departure of the luminaries of light — that is, at night and in darkness. For fire is the aspect of the intensity of din that is drawn from the aspect of nature, as above. And therefore, Hashem yisbarach created fire at the departure of Shabbos through Adam HaRishon, as our Sages said (Pesachim 54a). This is a hint to the aspect of nature, in which the hashgachah is concealed. For nature is the aspect of: "my power and the might of my hand have made me" (Deuteronomy 8:17) — etc. — like fire, whose essential creation was through the work of man's hands. And therefore, from there is the essential hold of nature — which is the intensity of din. And therefore, we make havdalah over it at the departure of Shabbos — for there is the essential aspect of havdalah and clarification. For the essential hold of the Tree of Knowledge of Good and Evil is from the aspect of nature, which is the aspect of fire, as above. And through our making havdalah over it — through this, we clarify the good and subdue the evil that clings to the fire, in the aspect of nature. And the fire too — which is the aspect of nature — is encompassed in holiness. For in truth, even nature is hashgachah — for Hashem yisbarach Himself conducts nature as He wills yisbarach. And when one believes and knows that everything is through hashgachah and even nature is hashgachah — then the fire too is encompassed in holiness. And this is the aspect of: "Boaray me'oarai ha'aish" — that we bless at the departure of Shabbos during havdalah — that we believe that everything is from Hashem yisbarach, and even the fire — the aspect of nature — Hashem yisbarach Himself also created. For even nature is hashgachah, as above — and then everything is encompassed in holiness. And this is the aspect of the rectification of the Tree of Knowledge of Good and Evil, as above.

And then, through this specifically, they fall — in the aspect of: "from the fire they came forth, and the fire shall consume them." For the essential hold [of the kleepoas] is from the aspect of fire — the aspect of nature. And when it is revealed that even the fire — the aspect of nature — is from Hashem yisbarach — through this itself they are subdued. And this is the aspect of the removal of chametz through fire. For then the hashgachah of Hashem yisbarach is revealed — and then one knows that everything is from Him yisbarach — and even nature — the aspect of fire — Hashem yisbarach alone created everything. And then the chametz — the aspect of the wisdom of nature, the aspect of the hold of the nations — is subdued and nullified through its own root specifically — that is, through fire. For "from the fire they came forth, and the fire shall consume them," as above.

And therefore, throughout the entire year, chametz is permitted — only on Pesach must one eat matzah and chametz is forbidden — and its prohibition is very stringent, even in the smallest amount. For on Pesach, which is the Exodus from Egypt, one must eat only matzah — which is the aspect of hashgachah. And the aspect of chametz — which is the aspect of nature — must now be removed entirely, in bal yeira'eh and bal yimatzei [it shall not be seen and shall not be found]. For in truth, even nature itself is also the hashgachah of Hashem yisbarach, as above. But since Pharaoh and Egypt overpowered us greatly and denied Hashem, saying: "Who is Hashem?" (Exodus 5:2) — therefore, it was impossible to leave Egypt except through the revelation of hashgachah to a very, very great degree — as it was at the time of the Exodus from Egypt, when Hashem yisbarach revealed His hashgachah in the world in a very great revelation — for He performed awesome signs for us. And therefore, one must then, on Pesach, eat only matzah and not chametz, which is the aspect of nature — only matzah, which is the aspect of hashgachah. For on account of the intensity of the exile in Egypt — which encompasses all the exiles — it is impossible to leave from there except through the revelation of hashgachah alone. And the aspect of nature — which is the chametz — must be removed entirely, in bal yeira'eh and bal yimatzei. For through the aspect of nature, they would be able to overpower, and it would be impossible to leave on account of the greatness of their hold that they took upon Israel.

But since one eats matzah — which is the aspect of hashgachah — for seven days, then afterward chametz is permitted. For since we have already left Egypt and the da'as of hashgachah has been revealed through eating matzah — then afterward one can eat chametz too — which is the aspect of nature — for through the greatness of the revelation of hashgachah, one knows the truth: that even nature is hashgachah — for Hashem yisbarach created everything and conducts everything as He wills. Therefore, one can eat chametz also. But at first, at the time of the Exodus from Egypt, it is impossible to eat chametz at all — for then, on account of the greatness of their hold, as above, it is forbidden to mention nature at all — lest they hold on more, and [Israel] would not be able to be redeemed, G-d forbid. But afterward, having already left them and the hashgachah having been revealed — then one knows that even the chametz — the aspect of nature — everything is through His hashgachah yisbarach. And therefore, chametz is permitted after Pesach, as above.

And this is the aspect of what is written in the Holy Zohar: that since we have received the matzah, which is the asvasa [remedy], we can afterward eat the chametz. That is, as above: after the hashgachah has been revealed, one can eat chametz too — for the da'as has been magnified and one knows that even nature is truly hashgachah, as above. And therefore, chametz was not permitted until after the splitting of the Sea of Reeds — which was on the seventh day of Pesach. For then was the essential downfall of Egypt, and then there was even more and more revelation of hashgachah, to a very great degree, through the splitting of the Sea of Reeds and the many miracles that occurred then. And therefore, then the wisdom of nature was subdued and nullified — from which was the hold of the nations, greatly — for they were all terrified then greatly through the revelation of hashgachah that was then, to a great degree — as it is written: "Then the chieftains of Edom were frightened" (Exodus 15:15) — etc. And from the greatness of the revelation of hashgachah then, it was revealed that even in truth, nature is hashgachah. And therefore, after the seventh day of Pesach, chametz was permitted, etc. — as above.

For Kriyas Yam Suf [the splitting of the Sea of Reeds] is the aspect of what our Rebbe, of blessed memory, said there in the above teaching regarding: "and He lowers two tears into the Great Sea": that He draws hashgachah in order to subdue the idolatrous nations, who are the aspect of the sea, as it is written: "But the wicked are like the driven sea." Then miracles and wonders are made, which are the aspect of "great," as it is written: "Tell me the great things..." — see there. And this is the aspect of Kriyas Yam Suf. Then there was a very great revelation of hashgachah, as above, and through that hashgachah the miracle was performed: the aspect of hashgachah was drawn into the aspect of the sea, which alludes to the idolatrous nations, and then the sea was split. That is, Kriyas Yam Suf has two aspects, and both are one, for each depends upon the other. Kriyas Yam Suf alludes to the splitting of the sea of supernal wisdom and the revelation of da'as, which is the aspect of hashgachah, for this is the essence of da'as, as above. Through this itself, the lower sea was split, alluding to the idolatrous nations of the world, who are like the driven sea. They were all split, broken, and nullified, and Israel passed through the sea on dry land. For the waters, which are the idolatrous nations, could not rule over Israel once hashgachah had been revealed, as above, in the aspect of "and He lowers two tears into the Great Sea." For Pharaoh overpowered through these two letters, mem-yud, which are the letters of yam [sea]; therefore he said: "Who [mi] is Hashem that I should listen to His voice?" as brought in the writings of the Arizal. Therefore his main subduing came when hashgachah was revealed through Kriyas Yam Suf, in the aspect of "and He lowers two tears" — that is, hashgachah into the Great Sea, as above.

And this is the aspect of the son's question, for it is a mitzvah that the son should ask: "Why is this night different from all other nights?" For on the night of Pesach specifically, we need to ask the questions of Mah Nishtanah in order to answer: "We were slaves..." That is, Hashem yisbarach performed miracles for us and revealed His hashgachah in the world. Through this question of Mah Nishtanah, all the questions that arise from the wisdom of nature are subdued, nullified, and answered, because through it hashgachah is revealed, as above. Therefore, on Pesach night specifically, we need to ask the questions of Mah Nishtanah in order to nullify, through this question, all the questions of the philosophers and investigators, which come from the wisdom of nature. For through this question hashgachah is revealed, and all their questions are completely nullified. Therefore the Torah spoke regarding four sons who ask the above questions of Mah Nishtanah. For the four sons correspond to the four kingdoms, as brought, because all four kingdoms, which comprise all the exiles, overpower only through the aspect of the wisdom of nature, as above and as explained in the above teaching. All of them are subdued and nullified through the questioning of the four sons, for through this hashgachah is revealed, as above; and through this all four kingdoms, which comprise all the exiles, are nullified.

And this is the aspect of tiveelas kailim [immersion of vessels]. For the vessel that came from the possession of an idolater must be immersed in a mikveh so that it will be fit for a Jew to eat from it (Shulchan Aruch, Yoreh Daya 120:1). For the idolaters — who are the aspect of nature — this is the essential tuemah, as above. And when everything is in their possession, it cannot go out to the possession of Israel, to holiness, except through immersion in a mikveh — which is the aspect of hashgachah, the aspect of da'as — the aspect of: "for the earth shall be full of da'as like the waters," etc. — as above.

For the food of Israel must be in great holiness. And the essential sanctity of eating is through the da'as — which is the revelation of hashgachah. And this is the aspect of eating matzah on Pesach — that one reveals the hashgachah through the eating specifically — through eating matzah, as above. For Adam HaRishon blemished through the eating of the Tree of Knowledge of Good and Evil — and the Tree of Knowledge of Good and Evil is the aspect of the wisdom of nature, where good and evil are mixed. And it is the da'as of the sitra achra — the blemish of the da'as of holiness. And the essential blemish was through eating. For the essential rectification of eating is through emunah specifically — in the aspect of: "and graze on emunah" (Psalms 37:3) — as is brought in another place (Likutay Moharan I, 62). For when one does not eat in holiness, through this the da'as of hashgachah is blemished, and one falls to the error of the wisdom of nature — as it is written: "lest you eat and be sated… and your heart become haughty, and you forget Hashem your G-d… and say in your heart: 'My power and the might of my hand have made me this wealth'" (Deuteronomy 8:12–17) — etc. — that is, attributing things to nature, G-d forbid — as if one's livelihood comes through his own power and the might of his hand, not acknowledging hashgachah. And this is the aspect of "my power and the might of my hand" — the aspect of the blemish of the hands mentioned above — the blemish of the 28 joints of the hands — the 28 letters of the account of Creation.

And this is: "And you shall remember Hashem your G-d, for He is the One Who gives you koach [power]" (Deuteronomy 8:18) — etc. — that is, in truth everything is through the hashgachah of Hashem yisbarach, Who created everything through the 28 [koach in gematria] letters of the account of Creation, as above. And He oversees at all times and gives koach — "28" specifically, as above. For Hashem yisbarach oversees and sustains the world through the 28 letters of the account of Creation, as above. And therefore, Israel must sanctify their food greatly. And this is the aspect of the many mitzvos that pertain to food and drink — for the essential revelation of hashgachah depends on the sanctity of food, as above.

And this is: "And you shall eat and be sated, and you shall bless Hashem your G-d for the good land" (Deuteronomy 8:10) — etc. — that is, you shall bless Hashem after eating — that you shall know that everything is from Him, through His hashgachah yisbarach. And this is: "for the good land" — for Eretz Yisrael is the aspect of hashgachah — as it is written: "the eyes of Hashem your G-d are always upon it" (Deuteronomy 11:12) — as above.

And this is the aspect of eating the manna — the aspect of: "Behold, I will rain down for you bread from heaven" (Exodus 16:4) — which would descend through hashgachah alone — each day's portion on its day — and many miracles were performed through it. And when one believes that one's livelihood all comes from Hashem yisbarach through His hashgachah alone, without any way of nature at all — for He is the One Who gives koach, etc. — as above — this is the aspect of eating the manna — in the aspect of: "The Torah was only given to the eaters of the manna." And therefore, at the beginning of Israel's drawing close to their Father in Heaven — that is, on Pesach, at the time of the Exodus from Egypt — they must eat matzah, which is the aspect of mochin and da'as, the aspect of manna. For through eating matzah on Pesach, great da'as is drawn and one knows that everything is through hashgachah alone. And through this is the essential drawing-close of Israel to their Father in Heaven, etc. — as above.

And therefore, the vessel that was in the possession of idolaters — who are from the sitra d'mesaavusa [side of impurity] — for they attribute things to nature, from which is the essential hold of the dinim and the sitra achra — and therefore, the vessel is not fit for a Jewish meal except through immersion in a mikveh. Through which, the vessel goes from the aspect of nature to the aspect of da'as, the aspect of hashgachah, the aspect of alma d'asay — which is the aspect of the mikveh, etc. — as above. And this is the aspect of hechsher kailim [kashering of vessels]: "Everything that comes through fire, you shall pass through fire" (Numbers 31:23) — for "from the fire they came forth, and the fire shall consume them," etc. — as above. For since the prohibition has already been absorbed in the vessel — all of which is drawn from the aspect of nature — that is, heresies, from which are drawn all the impurities and all the prohibitions — and since the prohibition has already been absorbed in the vessel, it has no purification except through fire — which is the aspect of the root of nature, etc. — as above. For "from the fire they came forth," etc. — as above. But when the prohibition has not yet been absorbed in the vessel — only that it went out from the possession of the idolater — that is, it went out from his da'as and possession (for the essential "possession" of a person is the da'as, through which he acquires all things under his control — in the aspect of: [Nedarim 41a] "if you acquired da'as, what do you lack?" — etc. — for the essential person is the da'as) — and therefore, when the vessel goes out from the possession of the idolater — that is, from the dominion of the da'as of the idolater, which is the aspect of nature, etc. — as above — then it suffices to immerse it in a mikveh — which is the aspect of alma d'asay, from which one receives and draws the aspect of hashgachah — to break and nullify the aspect of nature. Through which, one goes from tuemah to taharah, from the possession of the idolater to the possession of Israel — who are above nature, etc. — as above.

And this is the aspect of the wine of the Four Cups. For wine contains two aspects — as our Sages said (Yoma 76b): "If he merits — it makes him a head [rosh]; if he does not merit — it makes him a pauper [rash]." That is, when one merits, the da'as is elevated through the wine — and the essential da'as is the revelation of hashgachah. That is, the da'as of hashgachah is revealed even more through the drinking of wine, when one merits — the aspect of: "if he merits, he becomes a head." But if he does not merit, it is the opposite — for "he becomes a pauper" — and there is no poverty except from da'as. And from there is the essential poverty in actuality — that is, when one lacks the da'as of hashgachah, which is the essential da'as — from there comes poverty — the aspect of: "in sorrow you shall eat of it" (Genesis 3:17) — which is the aspect of hardship and poverty that comes through the blemish of eating of the Tree of Knowledge of Good and Evil — which is the aspect of the wisdom of nature, as above.

For nature is the aspect of darkness and night, the aspect of the blemish of the moon, as above — from which is the essential poverty, as is known. And these two aspects are encompassed in wine — for wine brings sleep — and this is the aspect of nature, which is the aspect of night and sleep, as above. And conversely, when one merits, the wine awakens from sleep — in the aspect of: "and your palate is like good wine — moving the lips of those who sleep" (Song of Songs 7:10). That is, the good wine, from the side of good, awakens from sleep — which is the aspect of speech. For during sleep, speech departs — and through the good wine, one is awakened from sleep and speech is drawn, which comes from the da'as, as is known — the aspect of: "moving the lips of those who sleep." And this is the aspect of hashgachah, which is the aspect of awakening from sleep, as above.

And because wine is encompassed of the two aspects — the aspect of da'as, the aspect of hashgachah — which is the aspect of joyful wine, the aspect of alma d'asay — the aspect of: "and wine that gladdens" (Psalms 104:15) — etc. — and this is when one merits, as above. And if he does not merit, it is the aspect of intoxicating wine, which confuses the da'as and errs in the wisdom of nature, G-d forbid — which is the aspect of sleep, etc. — as above. Therefore, one must guard the wine very much from the touch of idolaters — more than anything else in the world. For nothing else becomes forbidden through the touch of an idolater — only wine becomes nesech [libation] through the touch of an idolater. For as soon as the idolater touches the wine — and ordinary touching is with the hands — then the wine is drawn to the aspect of nature — which is the aspect of the idolatrous nations of the world. Because the wine is encompassed of the two aspects, as above — therefore, the idolaters — who are the aspect of nature — can defile the wine through their touch with their hand — for it is immediately drawn to the aspect of nature. And therefore, it is not fit for Israel — who are above nature — and all their foods and beverages must be holy — that through the food and drink the da'as of hashgachah should be drawn, as above. And therefore, the essential blemish of the wine is through their touch — and ordinary touch is with the hands — for the essential blemish of the da'as of hashgachah is through the blemish of the hands — the blemish of the 28 joints of the hands, which correspond to the 28 letters of the account of Creation, etc. — as above. And the hands of the idolaters are the opposite of this — and they are in the aspect of: "the hands are the hands of Eisav" (Genesis 27:22) — the aspect of the error of nature — which is the aspect of: "my power and the might of my hand," as above. And therefore, the wine is blemished through the idolaters, as above — and then it becomes nesech. This is the aspect of the error of the wisdom of nature — which is the aspect of sleep. And this is the aspect of nesech — the aspect of: "for Hashem has poured [nasach] upon you a spirit of deep sleep" (Isaiah 29:10) — etc. — which is said there regarding the stargazers who err in the arrangement of the heavens, as above.

And therefore, at the time of the redemption from Egypt — when the hashgachah was revealed — then it is a mitzvah to drink four cups of wine. For then the wine is in the aspect of: "if he merits, he becomes a head." For now, on the night of Pesach, the da'as is elevated and the hashgachah is revealed even more through the wine. For Hashem yisbarach drew hashgachah and broke the night and sleep — in the aspect of: "At about midnight, I will go out in the midst of Egypt" (Exodus 11:4). And then the wine is the aspect of joyful wine — and one can speak and tell of the Exodus from Egypt on this night through the wine — in the aspect of: "moving the lips of those who sleep," as above.

And this is the aspect of (Berachos 35a): "Song is said only over wine." For all the songs are drawn from the aspect of alma d'asay, where song shall be aroused in the world — as is written in the Holy Zohar — in the aspect of: "Then Moshe will sing" — "sang" is not stated, rather "will sing" — from here [we learn] that he is destined to sing in the World to Come. For the essential song is from the aspect of the World to Come, where Moshe will sing, etc. — for then, song shall be aroused in the world. And from there, all the songs are drawn to this world — that we sing and chant regarding the miracles. For all the miracles are performed through Hashem yisbarach drawing the aspect of hashgachah from the ends of the world — from the World to Come — to this world, as above. And then, when the miracle is performed, we also draw the aspect of song from the World to Come to this world. And this is the aspect of all the songs of the miracles. And therefore, "song is said only over wine" — for then the wine is encompassed in holiness, in the aspect of the da'as of hashgachah. And this is the essential aspect of the song — that one draws the aspect of hashgachah — which is the aspect of the song of the miracle — to this world. And therefore, one says the song over wine, as above.

And this is the aspect of the four cups of wine of Pesach — corresponding to the four kingdoms. For when the wine is encompassed in holiness, in the aspect of hashgachah — through this, all the exiles of all the four kingdoms are subdued — whose essential power is through nature, as above. And through the hashgachah that is revealed through the da'as that is drawn through the cups of wine — through this, they are all nullified, etc. — as above.