פסח א

Based on the discourse "I saw, and behold, a golden Menorah," etc., in Siman 8 — see there the entire discourse, which revolves around the preciousness of the groaning and sighing of a Jewish person, which is the completion of all deficiencies, etc. See there well. For through the groaning and sighing — which is the aspect of the lengthening of the breath, the aspect of erech apayim (patience / long-suffering) — through this one draws ruach chayyim (the spirit of life) to the deficiency, and through this the deficiency is completed. But from where does one receive the ruach chayyim? From the tzaddik of the generation, for from him the ruach chayyim issues forth to each person. For the essential ruach chayyim is in the Torah. And this is the aspect of the north wind that blows upon the harp of Dovid, which had five strings corresponding to the Five Chumashim of the Torah, from whence the ruach chayyim comes — the aspect of "five lobes the lung has," etc.

And this is: "And his hands were emunah" [Shemos 17:12] — which the Targum [Aramaic translation] renders: "p'rishan bitzloh" — "spread out in its shadow." For the essential thing is prayer — which is the bechinas emunah — that one must greatly strengthen oneself to pray to Hashem, blessed be He, and not allow any crookedness [akmimiyas] into one's heart, G‑d forbid, and not to harbor doubts against Hashem, blessed be He, upon seeing the success of the wicked man — as is explained in the aforementioned ma'amar. And all this comes about through the bechina of the Hand — through His holding His hand over the judgment, as stated. And this is: "For a hand is upon the throne of Yah" — that He held His hand over the bechina of the throne of judgment. And through this very act there is war for Hashem against Amalek, etc. And therefore keis [throne] is written deficient [without the letter vav], and the [Divine] Name is written deficient — for the thrones of judgment [kis'os l'mishpat] are now deficient, and the face of Hashem is also hidden — and therefore the Name is also written deficient. And through this very situation there is war for Hashem against Amalek, etc., as stated.

All of this is the matter of Pesach, for Moshe Rabainu is the merciful leader, who opened for us the light of Daas [knowledge / awareness] to know and to make known that Hashem is G-d, etc.; see there. And all of this took place at the time of the Exodus from Egypt on Pesach, for then he began to open for us the light of Daas to make known to us the knowledge of His truth, blessed be He, through all the awesome signs and wonders that He performed with us then. And this illumination extends to all generations, in every single year, for in every generation a person is obligated to see himself as if he went out from Egypt. For in every generation and every single year, one must draw anew this holy, true knowledge — to know at every moment with a new awareness that Hashem is G-d — as our Sages of blessed memory said regarding K’rias Sh’ma: “Each day they should be in your eyes as new” (Sifrei, VaEschanan). All the more so on the Shalosh R’galim [three pilgrimage festivals], in which there is renewal of Daas and mochin [mentalities / states of mind] — in particular on Pesach, which is the head of the festivals, the beginning of the revelation.

And the essence of Daas is the aspect of the illumination of bain [son] and talmid [student] — namely, to make known to daray matah [the dwellers below], the aspect of “those who dwell in the dust,” who are placed in the place where they are placed, in the very lowest level — to make known to them that Hashem is with them and near them and close to them always, for “the whole earth is full of His glory” (Yeshaya 6:3), etc. And conversely, to daray maalah [the dwellers above] — to make known the aspect of Ayeh [“Where?” — the transcendent perception of G-d’s unknowable hiddenness], the aspect of “What did you see?” etc. And one must include the worlds, etc. And through this one merits the illumination of the Ratzon [Will / desire] at the time of eating, etc., the aspect of ka’ais [“at the time”], etc. — “What has G-d wrought?” (B’midbar 23:23) — “How great is Your goodness that You have hidden away” (Tehillim 31:20), etc. And this is the aspect of “One does not converse during a meal” (Taanis 5b) — the aspect of “Make a fence for the Torah” (Avos 1:1) — the aspect of “A fence for wisdom is silence” (Avos 3:13), etc.; see there. And this is the aspect of matzah, which is an exceedingly holy eating, the aspect of mahn [the manna], the aspect of the cake that they brought out from Egypt — they tasted in it the taste of mahn. And the mahn is the aspect of mah [“what?”], the aspect of “For they did not know what it was” (Sh’mos 16:15) — namely, the aspect of the illumination of the Ratzon. And therefore it came down “the matter of the day in its day” (Sh’mos 16:4), the aspect of “And You give them their food in its time” (Tehillim 145:15). For throughout the year, since we have already merited receiving the Torah, which is the aspect of the all-inclusiveness of bain and talmid, then one can draw the illumination of the Ratzon even through the eating of chametz, for the partition of the mochin has already been rectified — [the mochin] which are the aspect of silence, which one merits only at the time of the Splitting of the Sea of Reeds, the aspect of “Hashem will fight for you, and you shall be silent” (Sh’mos 14:14). But now, the illumination of bain and talmid has not yet been drawn in completeness through an is’ar’usa dil’sasah [arousal from below]; rather, the illumination comes from Above — very great mochin — in haste, in a single moment (as explained in the writings [of the Ari z”l]). And the partitions of the mochin have not yet been rectified. And if they were to eat chametz, G-d forbid, they could leaven the mind until one enters into kushyos [questions / difficulties] and tairutzim [answers / resolutions] for which time does not suffice to explain them, for they are above time. Therefore, now, the essential tikkun is through being careful with chametz even in a mashehu [the most minuscule amount] — that immediately when water is placed into the dough, which is the aspect of the waters of Daas that are drawn from an exceedingly lofty place, one must bake the dough immediately, in haste. And the baking is through fire, which is the aspect of yirah [fear / awe], the aspect of tzimtzum [contraction / restraint] — to contract the mochin immediately, so that one does not begin at all to investigate that which is above him, but rather turns back to give thanks and praise to Hashem for all the miracles and wonders that He performed with us — that He raised us and elevated us far, far above our level, in the aspect of “He raises up the poor from the dust, from the trash-heaps,” etc. (Tehillim 113:7). And this is lechem oni [“bread of poverty” / “bread over which one answers”] — that one answers over it many things (P’sachim 36a; 115b) — which is the complete Hallel and the telling of the Exodus from Egypt. For this is the essential tikkun now — to be saved from entering into investigations that are above time, which are the aspect of the sin of Adam HaRishon with the Tree of Knowledge of Good and Evil — who gazed at that which he had no permission [to gaze at] (Zohar) — which we need now to rectify at the time of the Exodus from Egypt, on Pesach, as is known. And likewise it is with every person: each one according to his level — even if he is placed in the place where he is placed — one must illuminate upon him the Daas and make known to him that Hashem is still with him, the aspect of “Awaken and sing, you who dwell in the dust” (Yeshaya 26:19), for “the whole earth is full of His glory.” But immediately, many kushyos [questions] will enter him regarding Hashem, blessed be He, and regarding the tzaddikayya [righteous ones]. Therefore, one must be careful to go out from chametz to matzah — not to leaven his mind at all — but rather strive to gaze upon Hashem and His wonders, how He made wondrous His kindness with us, and to answer to Hashem many things — to give thanks and to praise Him, blessed be He, for His kindness and His wonders. And this is the aspect of lechem oni, which recalls the poverty, etc. — as Rashi explained — or “that one answers over it many things,” or lechem oni [meaning] “what is the way of a poor person? With a piece,” etc. — and it is all one. And this is the aspect of the afikoman — that one breaks the second matzah, and over the [one] half he blesses “on the eating of matzah,” and the second [half] is hidden for the afikoman. For this is the essential aspect of matzah — the aspect of tzafun [“hidden”], the aspect of “How great is Your goodness that You have hidden away for those who fear You” (Tehillim 31:20) — from where the illumination of the Ratzon [emanates]. For the illumination of the Ratzon is the essential completeness of the tikkun of all who draw close to Hashem, blessed be He — in particular, those who are very far, when they draw close, their essential tikkun is when they merit the illumination of the Ratzon, which one merits at the time of eating, for whoever has a portion in malchus dik’dusha [the kingship of holiness], etc. — the aspect of “Happy is the land whose king is a free man” (Koheles 10:17), etc. — the aspect of the freedom of Pesach, which is the aspect of Yovel [the Jubilee year], for from the side of Yovel they went out from Egypt (as it is written in the Holy Zohar). For to draw close those who are far away is very difficult — in particular, those who are extremely far — for since they have already become so entrenched in their evil ways, and especially since the minds of most of them are very blemished through the blemishing of the bris, therefore it is certainly very difficult to introduce Daas into him and to expel from him the spirit of folly and to extricate him from sins and blemishes. And therefore, one needs for this a tzaddik who is exceedingly merciful, like Moshe Rabainu, whose mercy was without measure — for even afterward, when Yisrael did what they did, to the point that Hashem, blessed be He, said to him to destroy them and He would make him into a great nation — even so, he did not care about that and gave over his soul on their behalf always. And so too, the tzaddik, the true leader, must be so merciful in every generation. For from beginning to end, he must conduct himself with those who draw close with wondrous, immense, and exceedingly great mercy, and with wondrous and awesome Daas and intellect, in a manner that will introduce into them the fear of Hashem for good — that they will return to Hashem, blessed be He, through this, and not become more distant, G-d forbid, through the fear. That is, his words should not give rise to a grip of evil fear, which is the aspect of dinim [harsh judgments], the aspect of sadness and marah sh’chorah [melancholy / black bile], from which come k’firos [denials / heresies] — for all of this is the aspect of chametz and s’or, which is called sorrow and sighing. And through this, the force of the dinim intensifies, the Merciful One save us. Rather, one needs that the fear come only for good — to draw close and not to push away (as all of this is explained above in Hilchos Purim that pertains to this; see there). And therefore, the essential holiness of Pesach is to sanctify the eating — namely, to be careful of chametz even in a mashehu and to eat matzah specifically. For the essential fear arrives at the time of eating (as explained regarding the statement of our Sages of blessed memory about the r’tzuah [strap], etc.). And this teaching (of the r’tzuah) is connected to the matter of the illumination of the Ratzon at the time of eating that is explained in this teaching of “An Incident with Rabbi Eliezer and Rabbi Yehoshua,” as explained there — for the one depends on the other: the illumination of the Ratzon through the fear. For the essential illumination of bain and talmid is to introduce into them fear, as explained there. And the essential thing is that the fear should be for good, as above — the aspect of “The fear of Hashem is for life” (Mishlei 19:23), the aspect of “The fear of Hashem adds days” (Mishlei 10:27) — and not the opposite, G-d forbid, as above. And therefore, one must illuminate in daray matah with the aspect of “the whole earth is full of His glory,” the aspect of “Awaken and sing, you who dwell in the dust” — to arouse them and to strengthen them that they should not despair and not fall in their spirits in any way whatsoever, but rather know that Hashem is still with them always. And even so, they should have great fear, for He includes them also in the aspect of mah [“what?”], etc., as explained there. And through the k’laliyus ha’olamos [the inclusion / unification of the worlds], through which fear is drawn — and the fear, the aspect of malchus [kingship], approaches and comes at the time of eating, in the aspect of “At mealtime, draw near here” (Rus 2:14) — and then, through this, the wondrous illumination of the Ratzon shines, as explained there. For the Ratzon shines because malchus, the source of fear, receives the eating and the sustenance from the Sea of Wisdom, where the makifin [surrounding / transcendent lights] shine, which are the aspect of mah, etc. (See there all of this and understand well.) And all of these tikkunim the tzaddik must draw through exceedingly wondrous and awesome ways, as is understood there. And he must be very careful with his words, to make a fence for his words, so that [his listeners] should not enter, G-d forbid, into kushyos and tairutzim that are above time — for which time does not suffice to explain the questions and answers that exist there. Therefore, the essential completion of the tikkun is when one merits the illumination of the Ratzon. (And as is understood from his [Rabainu’s] words, of blessed memory, elsewhere) — that it is impossible to serve Hashem, blessed be He, except through the Ratzon; see there. All the more so for those who are extremely far, who have already done what they have done, and certainly who knows what will yet pass over them all the days of their lives, in their youth and in their old age. And who knows if they will have the strength to hold firm and to remain in their standing always, in all that will pass over them. Therefore, their essential tikkun is through the illumination of the Ratzon, for the Ratzon ascends above everything and nullifies and eradicates all the kushyos and the crookedness of the heart and all the confusions, etc. For since the truth has illuminated upon him, and he knows from afar that the essential purpose is to go out from the degradation of his lowliness and to draw close to Hashem, blessed be He, and he wants and yearns for this with a strong and extraordinary ratzon, even in the midst of his extreme distance — therefore, he certainly has hope to draw close to Hashem, blessed be He, always, however things may be, for the ratzon is always free — for there is the essential freedom, for it is drawn from an exceedingly lofty place, as above. And this is the aspect of “Do not arouse and do not awaken the love until it desires” (Shir HaShirim 2:7) (as explained in our words elsewhere, in Hilchos Arav; see there). And this is the aspect of matzah, which is the aspect of mahn, the aspect of afikoman — afikoo mahn [“bring out the mahn”], the aspect of the cake that they brought out (afikoo) from Egypt — they tasted in it the taste of mahn, the aspect of “For they did not know what (mah) it was” — the aspect of the illumination of the Ratzon as above. For one always needs great effort to sanctify the eating, through the illumination of bain and talmid, through the inclusion of the worlds, etc. And then specifically one merits the illumination of the Ratzon at the time of eating, which is the essential completion of the tikkun. But now, on Pesach, at the time of the Exodus from Egypt, it is certainly not within our power to draw these tikkunim on our own, through an is’ar’usa dil’sasah [arousal from below]. Therefore, it was very difficult to go out from Egypt. But Hashem, blessed be He, had compassion on us and illuminated upon us from Above a wondrous illumination, not in the ordinary order, etc. — namely, He draws upon us the illumination of the Ratzon from Above, even though we have not yet merited it. Therefore, one must eat matzah and be very careful of chametz, even in a mashehu. For we must be careful that immediately when water is placed into the dough — namely, the waters of Daas that are drawn now from an exceedingly lofty place — one must immediately not allow it to become chametz, G-d forbid; not to delay between placing the water on the flour and the baking in the fire. For one must hurry in great haste to bake it in the fire before it leavens — so as not to give sustenance to the k’lipos that draw sustenance from the leavening of the mind — namely, from one who is not careful and enters, G-d forbid, into kushyos that are loftier than his intellect, which are for him in the aspect of “above time” — from where come all the k’firos [heresies], which are the essence of the Evil Inclination and the k’lipos. And one needs great guarding from them. But now we do not have it in our power to guard from them on our own, because we have not yet received the Torah. Rather, Hashem, blessed be He, Himself guards us from them, for “It is a night of guarding for Hashem” (Sh’mos 12:42). And in His compassion, He commanded us to guard the matzos — that we must now eat matzah, which is the aspect of mahn, the aspect of a supernal food — namely, that the food itself comes from Above in such holiness that the chitzonim [external forces] cannot introduce the aforementioned kushyos into the heart through this holy food — namely, matzah, when one merits guarding it well from any suspicion of leavening, G-d forbid. Rather, on the contrary, through this holy food, which is matzah, one merits the aforementioned extraordinary illumination of the Ratzon. For this illumination of the Ratzon is the opposite of the aforementioned kushyos and is their rectification (as is understood from this teaching for one who studies there well). And because now we do not have the power in ourselves to rectify the partitions of the mochin to guard ourselves from the aforementioned kushyos — from which come all the exiles, which come from the blemish of emunah [faith] that is drawn from there — therefore, Hashem, blessed be He, had compassion on us and commanded us to eat matzah, as above. And the essential tikkun is through the aspect of lechem oni — not to enter into kushyos that are above our understanding, but rather to turn back and to contemplate the kindnesses of Hashem that He performed with us — that He took us out from Egypt, etc., as above. And this is [the explanation of]: One does not end [the Pesach meal] after the Pesach[-offering] with afikoman (P’sachim, Mishnah 10:8). Pesach is peh sach [“a mouth that speaks”], the aspect of “Speak of all His wonders” (Divrai HaYamim I, 16:9) — namely, the mitzvah of telling the Exodus from Egypt: to speak and to tell at all times of His awesome wonders that He performed with us in the Exodus from Egypt, and likewise what He does with us in every generation and at every time. For “not one alone has risen against us to destroy us, and the Holy One, blessed be He, saves us from their hand” (Haggadah) in exceedingly wondrous and awesome ways. And it is a great mitzvah upon each and every one of Yisrael to speak and tell of this always, the aspect of “Speak of all His wonders.” And just as it is a mitzvah upon us to tell of this always, so too it is forbidden for us to ask and to investigate that which is above our intellect — to ask and to raise kushyos, G-d forbid — questions that are impossible to understand and to resolve. For the ways of Hashem are exceedingly wondrous (as explained in the aforementioned teaching) — and because of this, the chacham [wise one] must make a fence for his words, so that [people] should not enter into investigations and kushyos that are above time, for which time does not suffice to explain the questions and answers that exist there; see there. And this is [the explanation of] what they answer the chacham who asks: “What are the testimonies, the statutes, and the laws that Hashem our G-d has commanded you?” (D’varim 6:20) — “And you, too, say to him: according to the hilchos of Pesach — one does not end [the meal] after the Pesach[-offering] with afikoman.” And at first glance, the answer is a deep wonder — what kind of answer is this to his question, “What are the testimonies,” etc., that they answer him, “One does not end,” etc.? And also, what is the expression “according to the hilchos of Pesach”?! But the essential answer that they give him is that it is forbidden for him to investigate and to ask about that for which he has no permission. That is, if he wishes to ask that they should explain to him all the words of the Torah to their ultimate depth, this is forbidden to him with a severe prohibition. For “exceedingly deep are His thoughts” (Tehillim 92:6), and it is written: “The heights of the heavens — what can you do?” (Iyov 11:8). And it is written: “Of every end I have seen a limit” (Tehillim 119:96). And permission was not given to ask except about that for which we have permission, as it is written: “For inquire, please, regarding the former days, and from one end of the heavens to the other end of the heavens” (D’varim 4:32). And our Sages of blessed memory expounded: “from one end of the heavens you may ask, etc., but you may not ask what is above,” etc. (Chagigah 11b). That is, we have permission only to ask and investigate the wonders of the awesome miracles and signs that Hashem, blessed be He, performed with us when He took us out from Egypt and at the Splitting of the Sea of Reeds, etc., and from then until now. And through this we see His truth and His greatness and His might and the magnitude of His kindness upon us, and that He watches with individual providence at all times, and desires our service. And it is fitting for us to serve Him and to accept the yoke of His kingship with a complete heart, to fulfill all the Torah of Moshe, in writing and orally. For all of this is the aspect of “For inquire, please, regarding the former days: has there been [a matter] as great as this?” etc. (D’varim 4:32). But beyond this, it is forbidden to investigate at all, for it is certainly impossible to understand His ways, blessed be He, and the reasons for His commandments. And therefore, on Pesach, it is a mitzvah that the son ask Mah Nishtanah, so that they will answer him: “We were slaves,” and the entire telling of the Exodus from Egypt. But certainly this is not a sufficient answer to explain and resolve in completeness all the questions of Mah Nishtanah. For according to our meager understanding, the detailed observances performed on the night of Pesach alone are still difficult [to understand] — all the more so the rest of the year — what connection do they have to the matter of the Exodus from Egypt? And why are we specifically obligated to dip twice as a remembrance of the Exodus? And likewise, why is chametz forbidden even in a mashehu? And if it is because of remembering the haste that their dough did not have time [to rise], etc., it would suffice with the mitzvah of eating matzah as a remembrance of the haste — like the mitzvah of sukkah, which is a remembrance of the Clouds of Glory, but the house is not entirely forbidden because of this, and casually entering it is permitted. So why is chametz entirely forbidden, even in a mashehu, in “it shall not be seen and it shall not be found” (Sh’mos 13:7)?! And likewise with the rest of the details of the mitzvos, we certainly do not understand their reasons. And what is the connection of the Exodus from Egypt to the mitzvah of tzitzis, and likewise with the rest of the mitzvos? Rather, in truth there is a great connection between the Exodus from Egypt and the entire Torah and all the mitzvos and their details. But we do not understand all of this in its specifics. We only understand that we are obligated to fulfill His commandments, since we saw with our own eyes His G-dliness, blessed be He, and His dominion and His greatness and His goodness through the signs, etc., of the Exodus from Egypt and the Splitting of the Sea of Reeds and the Giving of the Torah, etc. And this is the essential answer to the question of Mah Nishtanah, etc. That is, we answer him: “We were slaves,” etc. And because of this, we are obligated to fulfill His commandments, everything that He commanded us through Moshe, His servant, the faithful one of His house. But this chacham asks in the way of wisdom: “What are the testimonies, the statutes, and the laws that Hashem our G-d has commanded you?” — that is, he affirms that Hashem our G-d commanded the entire Torah, the statutes, etc., and it is fitting for us to fulfill them. He is only asking “What are the testimonies,” etc. — wanting them to inform him and explain to him the reasons for each thing in its specifics. And this is “What are the testimonies, the statutes, and the laws” — that he wants to understand the reason for every part of the Torah. And to this it concludes: “You, too, say to him: according to the hilchos of Pesach — one does not end after the Pesach[-offering] with afikoman.” That is: just as the laws of Pesach — it is a great mitzvah to engage in this, to speak and to tell always of the Exodus from Egypt, as it is written: “So that you remember the day of your departure from the land of Egypt all the days of your life” (D’varim 16:3) — which is the aspect of peh sach as above — so too, one does not end after the Pesach. “After the Pesach” specifically — namely, that which it is forbidden to speak and discuss — this is the aspect of “after the Pesach,” which is after the peh sach [the speaking mouth], after the speech and the words — namely, about that which one must be silent, there it is forbidden to open one’s mouth (as Rashi explained regarding mafteerin — like “one who releases waters” (Mishlei 17:14), etc.) — to understand His secrets and hidden things that cannot be revealed in this world. And this is the aspect of afikoman, which is the aspect of tzafun — “How great is Your goodness that You have hidden away,” etc. — where one must be silent, and it is forbidden to ask and to say afikoman [meaning “bring out”] — that they should bring out and reveal the aspect of mahn, which is the aspect of mah that is hidden and exceedingly concealed, the aspect of “For they did not know what it was.” For there, it is forbidden to ask and investigate at all, for “Into that which is beyond you, do not inquire” (Chagigah 13a), etc. But the rasha [wicked one] asks: “What is this service to you?” (Sh’mos 12:26) — for he denies everything and does not say “that Hashem our G-d has commanded.” And also, he calls everything by the name “service” [avodah], as if it were merely labor — as if to receive some servitude, and there is no clear reason in each and every detail of each mitzvah. Like the investigators and heretics, all of whose reasoning for the mitzvos is in this manner: that the mitzvos are merely for the sake of servitude, so that people will be careful in matters between man and his fellow, etc. For their evil and bitter words are well known — their stabbings regarding the reasons for the mitzvos — stabbings like the thrusts of a sword. And also, he has removed himself from the collective, saying “to you” and not “to him.” And even though the chacham also says “you” [eschem], the chacham has already included himself within the collective by first saying in his wisdom, “that Hashem our G-d has commanded us,” and has accepted upon himself the yoke of His mitzvos, blessed be He. He only said “you” regarding the commanding — for he affirms that he is not worthy that Hashem, blessed be He, should speak with him and command him [directly]. Therefore, he asks those to whom Hashem spoke and whom He commanded the mitzvos, that they should command us to perform them. He asks them: perhaps they will inform him of their true reasons. But the rasha has removed himself from the collective entirely. Therefore, “you, too, blunt his teeth,” etc. And this is [the meaning of] what the chacham says: “What are the testimonies” — and he calls the Torah by the name “testimony” [aidus] that is fitting for it, for it is called in most of the Torah by the name “testimony,” as it is written: “And you shall place into the Ark the Testimony” (Sh’mos 25:16). And so everywhere, He calls it the Ark of the Testimony. For certainly the holy Torah is a great testimony to His G-dliness, blessed be He. For whoever sets his eye and heart well upon all the words of the Torah — in writing and orally, in all the books of Tanach and Shas and Midrashim and the books of the Holy Zohar and the writings of the Ari z”l of blessed memory and the books of the true tzaddikayya of our generation — they all testify and declare that Hashem is One and His Name is One. For certainly no foolish rasha would be found who could say that it is possible to fabricate from the heart, G-d forbid, a Torah such as this that has been revealed to us from Him, blessed be He, since the day of the Giving of the Torah through Moshe Rabainu until this day. And who wrought and made such a thing? From whose womb came forth all these words and wonders and chiddushim [novel insights] if not that the hand of Hashem has done this? From His mouth He called forth all the words of this Torah to Moshe, His servant, the faithful one of His house, and he transmitted it to Yehoshua, etc. And likewise, all the wondrous and awesome chiddushim that the great tzaddikayya, men of ascent, revealed — they all testify and declare and reveal His G-dliness, blessed be He, to all who desire the truth. For everyone who admits to the truth will understand and see with the eyes of his intellect that it is impossible for human intellect to reveal such chiddushim in any way, except that from Hashem of hosts they came forth, and He, blessed be He, in His kindness, shone upon them and informed them of all these wonders and awesome things.

Likutay Halachos – Hilchos Pesach 1

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