פסח ב

Save me from evildoers; deliver me from murderers.

4 כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי יָגוּרוּ עָלַי עַזִּים לֹא-פִשְׁעִי וְלֹא-חַטָּאתִי יי Based on the discourse in Likutay Tinyana, Siman 2, which begins: "The days of Chanukah are days of thanksgiving" — the aspect of the delight of the World to Come, in the aspect of: "all the korbanos will be nullified except for the korban todah," etc. See there well the entire discourse from beginning to end.

And the summary of the matters arising from the holy discourse: the aspect of todah — that is, to give thanks and praise to Hashem and to know Him — this is the aspect of the delight of the World to Come. And this is the aspect of halachos, in the aspect of: "whoever studies halachos every day," etc. For the halachos are the delight of the World to Come, the aspect of todah. And for this reason the todah is called halachah — on account of the tahaluchos (progression) of the blood that flows in proper order when one emerges from distress, for at that time one brings a todah. For initially, at the time of distress, the blood rushes upon the heart, etc. And afterward, the blood flows in proper order — and this is the aspect of halachah. And this is the aspect of birth. And this is the aspect of the filling of the moon — the aspect of: "And the light of the moon shall be as the light of the sun," etc. — see there. And through the halachos, the aspect of todah, which are the aspect of chasdai Dovid — through this the light of truth is revealed and shines in the dibbur (speech) — that is, in the four parts of the dibbur, through three Names, which are the aspect of the three lines of truth: Kel, Elokim, Hashem — and they are the aspect of prayer, Torah, and shidduchim (see there well). And they illuminate the four parts of the dibbur: for there is speech of tzedakah, speech of t'shuvah, speech of the wealthy who are close to the kingdom — the aspect of the three vine-branches — and speech of malchus (see there well). And through the completeness of the dibbur, which is the aspect of Lashon HaKodesh that is connected to Shabbos, through this one draws the holiness and joy of Shabbos to the six weekdays. For the weekdays are the aspect of servitude, the aspect of sadness. And through the above, the holiness and joy of Shabbos — which is the aspect of ben (son) — is drawn to the six weekdays. And through this, the Simple Unity is revealed from within the varied activities — and one knows that all the varied activities derive from the Simple One, blessed be He. And this aspect is very precious, even to Him, blessed be He. And this is the aspect of: "Know that Hashem — He is Elokim" — the aspect of varied activities that are included in the Simple One, etc. (see there very well).

And this is the aspect of Pesach. For it is known that the essential exile of Mitzrayim was to rectify the sin of Adam HaRishon, who blemished through the Tree of Knowledge of Good and Evil — on account of which was the essential exile. And the essential exile was due to the blemish of the blood that was blemished through his sin — the blood became intermingled, being the aspect of the five types of pure blood, etc. And through the sin of Adam HaRishon, good and evil became mixed, and the blood became intermingled. And from the blemish of the blood, Pharaoh and Mitzrayim would nurse — and this was the essential cause of the exile (as understood from the Writings).

And the essential redemption was through the delight of the World to Come — for from there come all redemptions, and especially the redemption from Mitzrayim (as explained in the Zohar and the Writings: that from the side of the World to Come they went forth). And the essential redemption was through the aspect of halachos, which are themselves the delight of the World to Come. For the essential tikkun of the sin of Adam HaRishon — to clarify good from evil, upon which the redemption from Mitzrayim depended — is through the halachos. For through clarifying the ruling of the halachah, through this good is clarified from evil (as explained in the words of our Rebbe). And upon this their essential redemption depended. And this itself is the tikkun and clarification of the blood — for the halachos clarify between blood and blood, between impure blood and pure blood. And therefore the ruling of law is called halachah — which is the aspect of tahaluchos (the progression) of the blood that flows in proper order. And therefore the essential redemption from Mitzrayim depended on the aspect of halachos, which are the delight of the World to Come. And this was the intensity of the miracle of the Exodus from Mitzrayim — for since their essential redemption depended on the aspect of halachos, and since at that time they had not yet merited the receiving of the Torah, certainly they could not clarify the halachah p'sukah (the decided law). And therefore it was a very great and wondrous miracle, for the matter was exceedingly difficult, since they had not yet merited the Torah — the aspect of halachos, upon which their essential redemption depended. But Hashem performed wondrous kindness with us and revealed Himself to Yisrael in Mitzrayim — that is, He shone upon them a great and wondrous illumination, namely the illumination of the World to Come, from whence their redemption came. For at the time of the redemption from Mitzrayim, the perception of His Divinity was revealed upon them — which is the aspect of the delight of the World to Come. And then they merited to know Him and to give thanks and praise to His great Name — which is the essential delight of the World to Come. For the essential Hallel was instituted at the time of the Exodus from Mitzrayim, as it is written: "The song shall be for you as on the night of the sanctification of the festival." And our Sages said that on that night they sang shirah and Hallel. And then they merited the revelation of His Divinity — which is the delight of the World to Come. It follows that they merited the aspect of the delight of the World to Come at that time, and through this was their essential redemption. And this was the intensity of the miracle — for in truth they were not yet worthy of being redeemed, since the essential redemption through the World to Come depended only on the aspect of halachos — and the halachos are the essential tikkun of the sin of Adam HaRishon, and they are themselves the delight of the World to Come from whence came the redemption. And they had not yet merited the aspect of halachos, since they had not yet merited the Torah. And this is what is written: "And I passed over you and saw you, and behold your time was the time of love... and you were naked and bare." "Naked and bare" — this is the aspect of being naked without a garment, which is the aspect of halachos, which are the aspect of garments, the aspect of chaluka d'rabbanan (the rabbinic cloak), as is brought. And they were then naked of the aspect of chaluka d'rabbanan — that is, halachos. And the essential bitterness of the exile was that they could not clarify the halachos p'sukos — the aspect of: "And they embittered their lives with hard labor" — with kushya (difficulty); "with mortar and with bricks" — with libbun hilch'sa (the whitening/clarification of the halachah) — as is brought in the Tikkunim. That is, they could not whiten and clarify the halachos because of the kushyos (difficulties) that embittered their lives. And because of this it was very hard to leave from there — for Pharaoh held them with great force, for Pharaoh is the back of the da'as and would nurse from the mochin (minds) and would not let the mochin go out and be revealed (as is brought in the Writings). That is, he would seize the mochin and the da'as and would not allow the da'as to expand so that they could clarify and whiten the halachah — for he would confuse their da'as with kushyos, the aspect of "they embittered their lives" with kushya. And from the intensity of the bitterness — the kushyos that he made heavy upon them — it was impossible for them in any way to clarify the halachos, especially since they had not yet merited the receiving of the Torah. And therefore Hashem performed wondrous kindness and illuminated upon Yisrael the illumination of the halachos p'sukos, the delight of the World to Come — even though they themselves had not clarified the halachah. And through this He took them out of Mitzrayim. And this is the aspect of the haste (chipazon) of the Exodus from Mitzrayim. And this is the aspect of eating matzah and the prohibition of chamaitz — all because of the haste, as it is written: "for in haste you went out." And as we say: "This matzah that we eat — for what reason? Because the dough of our fathers did not have time to become leavened, until the King of Kings, the Holy One blessed be He, was revealed upon them and redeemed them, as it says: 'And they baked the dough... for they were expelled from Mitzrayim and could not delay.'" For in truth it is impossible to merit halachos p'sukos — which are the essential tikkun of the sin of Adam HaRishon and the entirety of all tikkunim for all sins (as I heard from our Rebbe, and as is explained in his holy discourses many times) — and they are the aspect of the delight of the World to Come — without great toil. For one must labor greatly to clarify and whiten all the kushyos, to bring the sugya to its halachic conclusion. And this is the aspect of: "He who toiled on erev Shabbos shall eat on Shabbos." For the toil and labor of the six weekdays is the aspect of birurim (clarifications), as is known. And the essential clarification is through the halachos, and one must toil all six weekdays to clarify and whiten the halachah — which is the aspect of the Six Orders of the Mishnah, corresponding to the six weekdays, which are the aspect of forbidden and permitted, impure and pure, kasher and pasul. And one must toil all six workdays in the halachah to clarify the permitted from the forbidden, etc. And then one merits the clarified halachah, which is the aspect of Shabbos — for Shabbos is the aspect of peace and decisive ruling, the aspect of halachah b'rurah (clarified law), which is the cessation from clarification. And it is impossible to merit the aspect of Shabbos, which is the halachah p'sukah, unless one toiled on erev Shabbos — that is, toiled during the six weekdays in the Six Orders of Mishnah, in forbidden and permitted, etc. — and then specifically one merits the aspect of Shabbos, the delight of the World to Come, the aspect of halachos. But without toil one cannot merit halachos. It follows that it was impossible for Yisrael to merit halachos, upon which their redemption depended, except through toil and exertion to clarify and whiten the halachah. And if Hashem had, chas v'shalom, waited until they clarified the halachah themselves, they could never have been redeemed from there at all, chas v'shalom. For then the Sitra Achara — Pharaoh and Mitzrayim — overpowered them to such a degree that it was impossible for them in any way to merit halachos through exertion. For they had already suffered great bitterness there on account of the halachos — as it is written: "They embittered their lives" with kushya. But even so, it was impossible for them to emerge from the bitterness and the kushyos and clarify the halachos, due to the great intensity of the Sitra Achara that overpowered them — especially Pharaoh and Mitzrayim, whose nourishment is from the da'as: they seize the mochin and do not let them emerge to clarify the halachah, for they seize them through the doubts and kushyos that confuse their da'as. And therefore Hashem had compassion upon them and skipped before the appointed end and illuminated upon them this illumination of the halachos, the delight of the World to Come, before the end — that is, they merited the halachah p'sukah immediately, before they merited to clarify and whiten the halachah themselves through kushyos and doubts. And this was a very great miracle. And this is the aspect of the mitzvos that Hashem gave them immediately to engage in — namely Pesach and milah. This is the aspect of Torah and halachos that Hashem illuminated upon them in His kindness — for upon this their essential redemption depended. And therefore the mitzvos involved types of blood — the blood of the Pesach and the blood of milah — for the essential purpose was to clarify between blood and blood (as mentioned above). And this is the aspect of the haste and eating matzah and the prohibition of chamaitz. And this is the aspect of what is brought: that mochin d'gadlus (expanded consciousness) entered before mochin d'katnus (constricted consciousness) on the night of Pesach. For eating is the aspect of birurim, as is known. And the clarification that is made through eating — this itself is the aspect of the clarification of the halachos, as is brought in the Tikkunim: that the clarification of the halachah from the kushyos is the aspect of the clarification of the wheat from the chaff and straw. But there is the aspect of eating chamaitz and there is the aspect of eating matzah. That is, chamaitz and s'or (leaven) are the aspect of mochin d'katnus / dinim (judgments) — the aspect of the leavening of the mind, the much leavening one must endure through many exertions and bitternesses before one clarifies the halachah p'sukah. For chamaitz is the aspect of machlokes (dispute) — for chamaitz is an expression of anger and hatred, as it is written: "from the palm of the oppressor and the vinegar-man" (chomaitz) — the aspect of anger and dispute. This is the aspect of the dispute that exists in the halachah because of the kushyos within it, on account of which one must suffer bitterness and exertion before clarifying the ruling. And this is the aspect of chamaitz — for one must leaven the mind greatly in the bitterness of the kushyos before clarifying the halachah. And matzah — this is the aspect of halachah p'sukah, the aspect of oneg Shabbos (the delight of Shabbos) — which is the decided law, the delight of the World to Come — the aspect of: "that you may find and delight" — the aspect of oneg Shabbos, the aspect of shalom (as explained in the words of our Rebbe in the discourse "They asked Rabbi Yosai ben Kisma"). For matzah — that is, we hasten in haste and do not allow it to leaven — means that we do not allow the mind to leaven at all with kushyos and doubts. Rather, one merits the halachah p'sukah immediately — and this is the aspect of matzah. And this aspect is impossible to merit at any other time — to merit the halachah p'sukah before the leavening of the mind in doubts and kushyos — except then, at the time of the Exodus from Mitzrayim, when they merited this. For Hashem skipped over them and hastened before the appointed end — that is, even though they had not yet suffered the bitterness of the kushyos and doubts enough to be worthy of the redemption (i.e., the halachah p'sukah), nevertheless He skipped and hastened before the end. For it was revealed before Him that if they had delayed further in Mitzrayim and suffered more bitterness of exile, they would have remained there, chas v'shalom, forever. And this is the aspect of the haste and the prohibition of chamaitz. Since they themselves could not clarify the halachah through clarifying the kushyos and doubts, therefore chamaitz is forbidden to them. And chamaitz is forbidden b'mashehu (in the most minuscule amount) — for it is forbidden for us at that time to enter at all into the doubts and confusions and kushyos that exist in the halachah, which is the aspect of chamaitz. For we do not now have the power to clarify the halachah through kushyos and doubts. And if one enters into this, chas v'shalom, one can remain stuck there — for it is impossible then to emerge from there. And therefore chamaitz is forbidden b'mashehu — for we need now only to eat matzah, which is the aspect of shalom, the aspect of halachah p'sukah. But chamaitz is forbidden b'mashehu — for we merit the halachah p'sukah without any clarification of doubts and kushyos and dispute, and it is forbidden for us to enter at all into the aspect of doubts and kushyos, which is the aspect of chamaitz. And therefore chamaitz is forbidden b'mashehu under bal yairah'eh and bal yimatzai. For the difference between chamaitz and matzah is only a mashehu (a hairsbreadth) — for the leavening of the mind depends on a mashehu. For when one wants to flee from the doubts and kushyos, one must be careful of the most minuscule amount. For as soon as one begins to leaven the mind with any doubt whatsoever — immediately the mind is confused from doubt to doubt, until one's da'as is confounded with great doubts and kushyos. As we find: at first there was only one dispute in Yisrael — to perform s'michah or not — and afterward the dispute multiplied in Yisrael (as is brought in the G'mara). And since we do not now have the power to clarify the doubts and kushyos, therefore chamaitz is forbidden b'mashehu. For it is forbidden to enter now into the leavening of the mind at all — for due to the intensity of the Sitra Achara of Pharaoh and Mitzrayim, as soon as one begins to leaven the mind with any doubt whatsoever, they can overpower, chas v'shalom, confusing the mind from doubt to doubt until one remains stuck there, chas v'shalom. And therefore we left in haste from Mitzrayim — for they could not delay. For as soon as Hashem illuminated upon them the illumination of the redemption — which is the aspect of the delight of the World to Come, the aspect of halachos p'sukos — they had to leave immediately in haste, without any delay in Mitzrayim. For one must flee from the doubts and kushyos — which are the aspect of the exile of Mitzrayim — since one has no power to clarify them; and if one delays there, one can remain stuck, chas v'shalom. Therefore one must leave immediately, to flee from the doubts and kushyos and merit immediately the aspect of halachos b'ruros, the delight of the World to Come, that was revealed upon them in His great mercy — which is the aspect of matzah. And this is the aspect of mochin d'gadlus preceding mochin d'katnus. For mochin d'gadlus — this is the aspect of the mind being great (expanded), so that due to its greatness it has no doubt or kushya at all — the aspect of halachah p'sukah. And mochin d'katnus — a small mind — is the aspect of doubts and kushyos, like a child who finds many things difficult and does not understand the halachah properly. Normally, one always needs mochin d'katnus first and afterward mochin d'gadlus — for first one must question and struggle with the halachah, which is the aspect of mochin d'katnus, and afterward one clarifies the halachah p'sukah properly, which is the aspect of mochin d'gadlus. But now one merits the halachah p'sukah immediately — which is the aspect of mochin d'gadlus before mochin d'katnus: before the doubts and kushyos that exist in the halachah before it is clarified. For now one merits the halachah p'sukah before suffering the bitterness of the doubts, which are mochin d'katnus. And afterward, when one merits the halachah p'sukah, the delight of the World to Come — which is the mochin d'gadlus — then one can afterward also receive the mochin d'katnus. For the halachah has already been clarified properly, and now even when one receives the mochin d'katnus, there is no longer any doubt or kushya at all, since one has already merited the halachah p'sukah. And therefore chamaitz is forbidden all the days of Pesach — for during this time of the redemption we have no doubt or kushya at all, which is the aspect of chamaitz, and it is forbidden for us to enter into this at all. And even when one afterward receives the mochin d'katnus, there is likewise no doubt or kushya in the halachah, since one already knows the halachah properly through His kindness — through the mochin d'gadlus that Hashem illuminated upon them in His kindness. And this is the aspect of the three matzos and the four cups. The three lines of truth — the aspect of three matzos: Kohain, Levi, Yisrael — the aspect of Kel, Elokim, Hashem — they illuminate the four parts of the dibbur, which are the aspect of the four cups. For they allude to the essential redemption — for they correspond to the four expressions of redemption. For the essential redemption is that the dibbur should leave the exile — that is, the four parts of the dibbur, which are the aspect of the four cups of wine — as it is written: "And your palate is like the best wine, causing the lips of the sleeping to speak." For the matzos are the aspect of halachos, the aspect of chasdai Dovid. And therefore through them the truth shines in three lines — which are the aspect of the three matzos corresponding to the three lines of truth that shine through the matzos, which are the aspect of halachos, chasdai Dovid. For the first matzah is the Kohain, which is the aspect of Kel, as is known — which is the aspect of prayer (as explained well in the words of our Rebbe). For Kel connotes power, and through prayer we take the power to ourselves, etc. (see there well). And this is the aspect of the first matzah — the Kohain — over which we recite HaMotzi (and the main thing is Bircas HaMotzi lechem min ha'aretz, which is first and precedes all brachos). For the brachah is the aspect of prayer, for the essential prayer consists of brachos and thanksgivings. For through the brachah we take the power to ourselves from Him, as it were — as our Sages expounded on the verse: "The earth is Hashem's and its fullness" — and it is written: "And the earth He gave to the children of man." Here is before the brachah; here is after the brachah. It follows that through the brachah, the entire world and its fullness is ours — that is, we take the power of His works from Hashem to ourselves through the brachah. And the root and head of all brachos is Bircas HaMotzi, which takes precedence over all brachos. It follows that the first matzah, over which we recite HaMotzi, alludes to the aspect of Kel, the aspect of prayer. Also, Bircas HaMotzi alludes to the halachos mentioned above, through which the truth shines, through which they were redeemed from Mitzrayim. For the essential Bircas HaMotzi lechem min ha'aretz is the aspect of the bread being clarified and purified — which is the aspect of the halachos, for the clarification of the halachos is the clarification of the bread from the waste, from the chaff and straw, which are one aspect. And therefore there are ten mitzvos in grain, ten words in the brachah, and ten types of labor before the bread is clarified — plowing and sowing and the rest — for the bread must be clarified through ten aspects of clarification corresponding to the ten types of blood that became intermingled through the sin of Adam HaRishon. And the essential tikkun is through clarification of the halachos — which is itself the aspect of clarifying the bread and the wheat from the chaff and straw. And therefore our Sages derived Bircas HaMotzi from the verse: "Who brings you out (hamotzi) from the land of Mitzrayim." And one derives it from: "G-d brings them (motzi'am) from Mitzrayim." For "HaMotzi lechem" — the clarification of eating — is itself the aspect of the Exodus from Mitzrayim, for the essential redemption was through the clarification and tikkun of the sin of Adam HaRishon through the halachos, which are the aspect of eating matzah — clarified food — for the clarification of eating and the clarification of halachos are one aspect. And the second matzah — which is the Levi — is the aspect of Elokim, the side of Levi, as is known — the aspect of Torah, which was given through Moshe, who was of the tribe of Levi, as it is written: "And Moshe, man of G-d — his sons shall be called upon the tribe of Levi." And this matzah is the essential matzah, for over it we recite al achilas matzah. For the essential matzah is the aspect of halachos, which is the aspect of Torah. And therefore we break it, and it is called "lechem oni" (bread of affliction) — recalling the affliction they suffered in Mitzrayim. For this matzah, which is the aspect of Torah and halachos, recalls the affliction they had in Mitzrayim, when they were embittered with kushyos and could not clarify the halachos. And the breaking of the matzah is the aspect of the tairutz (resolution) of the kushyos — for tairutz is an expression of breaking, for one must break apart and dismantle the halachah in order to clarify it. And normally we need great exertion and great bitterness for this, before we break and resolve and clarify the halachah. And for this reason it is called lechem oni, recalling the affliction. But now we break it easily — for now one merits to break and resolve all the kushyos in the halachah without any exertion, without any doubts and confusions, for now one merits the halachah p'sukah, the aspect of matzah. And this is what our Sages said: lechem oni — bread over which many things are answered (she'onin alav d'varim harbai). For the essential Exodus from Mitzrayim is that the dibbur left the exile — and therefore it is a mitzvah upon us to tell the story of the Exodus from Mitzrayim. And the essential illumination of the dibbur that was revealed and left the exile of Mitzrayim was through the halachos. And therefore this matzah, the broken one — which is the essential matzah, the aspect of halachos — is called lechem oni — bread over which many things are answered — for through it specifically the dibbur is revealed. For the halachos are the aspect of the broken matzah, lechem oni, chasdai Dovid, as is known. And the third matzah is the Yisrael — the aspect of the Name Havayah, blessed be He, as is known — the aspect of shidduchim. For with it we make the korech (sandwich), wrapping matzah and maror together — chasadim and g'vuros — which is the aspect of shidduchim and unions, as is known. And they illuminate the square of the dibbur, in the four parts of the dibbur, which are the aspect of the four cups. For there is speech of tzedakah — this is the aspect of the first cup, over which we say Kiddush. For tzedakah is compassion, the aspect of the compassionate Father, which is the aspect of kodesh (holiness), as is known (and as is alluded to in the words of our Rebbe elsewhere). For tzedakah alludes to a very high place — the aspect of zakain (elder) of holiness, which is the aspect of the compassionate Father, the Holy Elder (saba kadisha), whose nourishment is from the aspect of zakain of holiness, as is known. And there is speech of t'shuvah — this is the aspect of the second cup, over which we say the Haggadah — that is, the telling of the miracle of the exile of Mitzrayim. And the essential redemption was through the aspect of the World to Come — which is the aspect of t'shuvah, as is known. And there is speech of the wealthy who are close to the kingdom, the aspect of the three vine-branches, etc. — this is the aspect of the third cup, over which we say Bircas HaMazon, which consists of three brachos, the aspect of the three vine-branches. For Bircas HaMazon is the aspect of speech of wealth — for it is a brachah said over satiation, the aspect of wealth (as is brought in the holy Zohar). For a drunkard is forbidden to pray, but is permitted to recite Bircas HaMazon, for this brachah is said over satiation — see there. That is, the aspect of satiation and wealth — the aspect of speech of wealth and satiation — the aspect of the three vine-branches, which is the aspect of the three brachos of Bircas HaMazon. And there is speech of malchus peh (kingship of the mouth) — this is the aspect of the fourth cup, over which we say Hallel — which is the aspect of malchus (as explained in the Writings), for the Hallel is in Malchus. And through the completeness of the dibbur, which is the aspect of Lashon HaKodesh, through this one draws the holiness and joy of Shabbos to the six weekdays. The six weekdays are the aspect of a servant, and Shabbos is the aspect of ben nayycha (a son at ease), etc. (see there in the discourse). And this is the aspect of: "Serve Hashem with joy," etc. — see there. And this is the aspect of the freedom of the redemption from Mitzrayim — for we went from servitude to freedom, from sorrow to joy. For joy is freedom (as explained elsewhere) — for servitude is the aspect of sadness, and joy is the aspect of freedom. And therefore through the above — through which one merits to draw the joy of Shabbos into the aspect of servitude — through this one goes from servitude to freedom. And through drawing the joy of Shabbos to the six weekdays — which is the aspect of going from servitude to freedom — through this the Simple Unity is revealed, blessed be He: that all the varied activities derive from the Simple One, blessed be He. And this is very precious (see there well in the discourse). This is the aspect of: "Know that Hashem — He is Elokim" — see there. And this is the essence of the redemption from Mitzrayim — for then the constellations were overridden and His Unity was revealed: that He rules over all. And all the workings of the constellations and nature — which are varied activities (for this thing causes coldness and this the opposite, and the like) — then at the time of the Exodus it was revealed that everything derives from Him, blessed be He, through the awesome signs and wonders that Hashem performed then, overriding the nature of the constellations. Through this it was revealed that all the varied activities that come through the nature of the constellations all derive from the Simple One, blessed be He, and it is in His hand to change them as He wills. And then it was revealed that Hashem — He is Elokim. For Pharaoh said: "Who is Hashem?" — for he denied the Name Hashem. For his hold was in the Name Elokim (as is brought). And Elokim has the numerical value of hateva (nature) — which is varied activities. And Pharaoh denied the Root and wished to separate, chas v'shalom, between Hashem and Elokim, for he did not believe that varied activities derive from the Simple One, blessed be He. But through the redemption from Mitzrayim — through the awesome wonders that Hashem performed, overriding the constellations — it was revealed that all the varied activities that come through the constellations all derive from the Simple One, blessed be He. And through this it was revealed that Hashem — He is Elokim. As Yisro said: "Now I know that Hashem — He is Elokim." And as it is written at the giving of the Torah: "I am Hashem your G-d Who took you out of the land of Mitzrayim," etc. For this is the essence of the Exodus from Mitzrayim: that it was revealed that Hashem — He is Elokim — which is the aspect of the revelation of the Simple Unity from within varied activities, that all varied activities derive from the Simple One, blessed be He. For Hashem — He is Elokim. Hashem echad u'Sh'mo echad. Blessed is Hashem forever, Amain v'Amain.