פסח ו

Ezkiru Eloaheem vi-ehemu-yu useechu viseesataif roochee sellu.

I call G-d to mind, I moan, I complain, my spirit fails. Selah. The mitzvah of meelah [circumcision] and p’reeah [uncovering — the second stage of circumcision, in which the thin membrane beneath the foreskin is peeled back] is an aspect of bittul [nullification of] chametz and s’or [leaven], which are the t’rain ananin dim’chasyan al aynayin [two clouds that cover the eyes] — the aspect of Esav and Yishmael — the aspect of “Rebuke the beast of the kaneh [reed]” (Tehillim 68:31), as brought in the Zohar (see there). Kaneh [means:] the חֵit [the Hebrew letter ח — which has two legs descending to the ground] of חָמֵץ — you break it [i.e., break one of the legs of the ח] and make from it a הֵa [the letter ה, which is like a ח with one leg broken off, leaving a gap], and then חָמֵץ becomes מַצָּה. And this is “Rebuke the beast of the kaneh” — see there, in the Raaya M’haimnah, Parashas Pinchas.

And it is brought in the words of Rabainu, in the teaching “With trumpets and the sound of the shofar” (Likutay Moharan I, 5) — namely, that one must not allow the thought to become chametz [leavened] through cravings and fantasies, and one must rebuke these thoughts and expel them. And this is the aspect of “Rebuke the beast of the kaneh” as above — “Rebuke” specifically. And through this, one goes out from the aspect of chametz to matzah. And this is the aspect of “matzah” — an expression of matzah um’reevah [strife and quarrel] — for the tzaddikayya avdin matsusa b’sitrin achranin d’la yiskarivu l’mashk’na dikdusha [the righteous ones make war against the Other Sides so that they will not draw close to the mishkan (dwelling-place) of holiness] — see there. It emerges that chametz and s’or, which are the aspect of “the beast of the kaneh” as above, are the aspect of leavening of thought, G-d forbid, and one must rebuke them and break them.

5 אָחַזְתָּ שְׁמֻרוֹת עֵינָי נִפְעַמְתִּי וְלֹא אֲדַבֵּר And this is the aspect of meelah and p’reeah, which are the tikkun habris [rectification of the covenant, i.e., sexual purity], and through this one nullifies and removes the t’rain ananin dim’chasyan al aynayin [two clouds that cover the eyes], which are the aspect of foreign thoughts during prayer, which are the aspect of chametz and s’or as above — as Rabainu wrote in the teaching “Say to the Kohanim” (Likutay Moharan I, 2) — that the rectification of foreign thoughts, which are the clouds that cover the eyes, is through tikkun habris, see there.

Uchaztu shimooroas ainuy neefamtee vilow adabair. It emerges that through tikkun habris one nullifies chametz and s’or — namely, the foreign thoughts, the two clouds, etc. And this is the aspect of meelah and p’reeah — to remove and destroy the two clouds, chametz and s’or, Esav and Yishmael, the “beast of the kaneh” as above. For s’or — its leavening is severe — this is the aspect of the k’lipah [husk / shell of impurity] of the orlah [foreskin], which is completely evil. And chametz — its leavening is not so severe — this is the aspect of the k’lipah of the p’reeah [membrane], which is the aspect of nogah [luminescence / glow — the intermediate k’lipah containing a mixture of good and evil] around it (Yechezkel 1:4), the aspect of the Aitz HaDaas Tov VaRa [Tree of Knowledge of Good and Evil] (B’raishis 2:17). And this is the aspect of chametz, for chametz also has in it an admixture of good and evil, for the difference between חָמֵץ and מַצָּה is only a mashehu [the most minuscule amount] (Sh’lah, Maseches P’sachim) — namely, [the difference] between a ח’it and a ה’a, as above. It emerges that it is close to the good — so much so that it is possible to break it and make from it the aspect of matzah, through breaking the mashehu as above. And this is the aspect of a mas’k’la [scale / balance], which is the aspect of nogah, the aspect of the Aitz HaDaas, for the mas’k’la stands on the mashehu — namely, the tilting that tips the scale to this side or that side depends on a mashehu, for the expression of the mishkal [scale/weight] is “equal,” and when one tips it a mashehu, a hair’s breadth, then the verdict tilts to that side, and likewise to the opposite. It emerges that the mas’k’la depends on a mashehu, as above.

You have held my eyelids open; I am overwrought, I cannot speak.

And this is the aspect of the difference between chametz and matzah being only a mashehu, as above. And therefore, chametz and s’or, which are the aspect of orlah and p’reeah as above, are the aspect of Esav and Yishmael. For the Yishmaelim practice meelah but not p’reeah. It emerges that they are only the aspect of the k’lipah of the p’reeah. However, Esav is the aspect of complete evil and does not practice meelah at all, and they are the aspect of the k’lipah of the orlah. And through meelah and p’reeah, one cuts and removes them, in the aspect of “Rebuke the beast of the kaneh” — breaking the ח’it of חָמֵץ and making from it the ה’a of מַצָּה, which is the ה’a of Daas [knowledge / awareness], which depends on tikkun habris, as is brought — that it is the aspect of the ה’a of Avraham, which was revealed through the mitzvah of meelah. And this is the aspect of “Rebuke the beast of the kaneh” as above.

6 חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִים For tikkun habris is the aspect of “You shall honor the face of the elder” (VaYikra 19:32) — “this refers to one who has acquired (kanah) wisdom” (Kiddushin 32b), the aspect of a kaneh [reed] that produces sound — the aspect of the voice of melody and song that depends on tikkun habris. And this is the kaneh [reed] in holiness. And corresponding to it is the aspect of a “bruised reed” (Yeshaya 42:3) — the blemishing of the bris, G-d forbid (as brought in the teaching “A drop that dies in its prayer” (Likutay Moharan I, 27); see there). And through meelah and p’reeah one breaks the “beast of the kaneh” as above, the aspect of the “bruised reed,” and through this it is called a “bruised reed” — ratzutz, an expression of breaking — for it stands to be bruised and broken by Yisrael, in the aspect of “Rebuke the beast of the kaneh” as above. And then “acquire (k’nay) wisdom” is rectified — the aspect of the kaneh that produces sound — through the aspect of tikkun habris as above. And therefore Yisrael circumcised themselves on the night of their departure from Egypt, for then was the aspect of bittul chametz and s’or, upon which the redemption from Egypt depended — to go out from chametz to matzah. And therefore they were compelled to circumcise then, for through this one nullifies chametz and s’or, the two clouds, as above.

Cheeshavtee yumeem meekedem shinoas oalumeem.

And this is the aspect of Shi’vee’yee shel Pesach [the Seventh Day of Pesach] — the Splitting of the Sea of Reeds — which came about through the aspect of tikkun habris, as it is written: “The sea saw and fled” (Tehillim 114:3) — it saw the coffin of Yosef, who merited tikkun habris, as it is written: “And he fled and went outside” (B’raishis 39:12), as is brought. For the Splitting of the Sea of Reeds is also the aspect of nullification and breaking of the foreign thoughts, which are the clouds that cover, etc. — the aspect of chametz and s’or, as above.

My thoughts turn to days of old, to years long past.

For there is a “Sea of Wisdom,” and in it there are paths and trails to attain wisdom, in the aspect of: “Who makes a way in the sea and a path in mighty waters” (Yeshaya 43:16). And there are m’tzolos yam [depths of the sea], which are the aspect of the Sitra Achara [the Other Side] — external thoughts, evil fantasies, the clouds that cover the eyes, etc. And the m’tzolos yam cover the Sea of Wisdom and confuse the path and trail that exist in the Sea of Wisdom. And one must break them and expel them, and then the Sea of Wisdom is revealed and one attains paths and trails in the Sea of Wisdom to achieve perceptions. And this is the aspect of the Splitting of the Sea of Reeds, in the aspect of “Who makes a way in the sea,” etc. For there they merited great perceptions, as our Sages of blessed memory said (M’chilta, B’shalach ch. 2). And this came about through the sea being split — namely, the m’tzolos yam that flood and drown were expelled. And this is the aspect of “the Splitting of Yam Suf” — suf in the sense of “reed (kaneh) and suf have withered” (Yeshaya 19:6), the aspect of “Rebuke the beast of the kaneh” as above. And through this, the paths of the Sea of Wisdom were revealed, as above. And therefore it came about specifically through the aspect of tikkun habris, for the rectification of the mind and wisdom — to expel the depths of the sea — is through tikkun habris, as above. And whoever merits tikkun habris can expel the depths of the sea — foreign thoughts and fantasies — in the aspect of the Splitting of the Sea of Reeds, in the aspect of “The sea saw and fled” — it saw the coffin of Yosef, as above.

7 אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם-לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי And therefore the Splitting of the Sea of Reeds occurred on the Seventh Day of Pesach specifically, for then is the ultimate nullification of chametz and s’or — for it is the last day of Pesach, and then is the ultimate, complete nullification of chametz and s’or, to the point that from then onward chametz is permitted. And this is the ultimate nullification in its completeness — that the k’lipah of chametz and s’or was nullified and sweetened to the point that it was completely permitted, for the evil was already subdued and nullified completely, to the point that it reverted to being permitted. And therefore the Sea of Reeds was then split, for the Splitting of the Sea of Reeds is also the aspect of nullification of chametz and s’or through tikkun habris, through the aspect of meelah, as above. And this is the aspect of: “Who split the Sea of Reeds into parts (lig’zarim)” (Tehillim 136:13) — lig’zarim, an expression of cutting — the aspect of cutting the orlah; namely, the depths of the sea were expelled, as above. And this is the aspect of the Splitting of the Sea of Reeds — the aspect of the tearing of the skin of p’reeah, for the Splitting of the Sea of Reeds is the rectification of the mitzvah of meelah, as above. And therefore, Yisrael then merited the Shiras HaYam [Song at the Sea], for the voice of song is rectified through tikkun habris, as above (as explained thoroughly in the teaching “A drop that dies,” cited above).

Ezkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee. And this is [the reason for] the custom that on the day of the meelah, the mohel [circumciser] chants the Shiras HaYam [Song at the Sea], and likewise the paytan [liturgical poet] composed “Yom L’Yabashah” [the piyut “A Day for Dry Land”] for a day on which there is a meelah — because the Song at the Sea is revealed through the aspect of meelah, for through this one merits the aspect of the Splitting of the Sea of Reeds and [the] song, as above.

I recall at night their jibes at me; I commune with myself; my spirit inquires,

And therefore the custom is to throw nuts and types of food at the time that the infant is circumcised. And certainly there is nothing that does not have a root. That is, it alludes to the bizas hayam [spoils of the sea] that Yisrael seized. And therefore they throw nuts and other things so that the children will grab them, to allude to the spoils of the sea that they merited through the meelah, as above. And therefore, before they crossed the waters of the Yarden [Jordan], which is also an aspect of the Splitting of the Sea of Reeds, Yisrael were compelled to circumcise a second time and performed p’reeah, as above — namely, the p’reeah that had not been done through Moshe. For the essential splitting of the waters is through the rectification of the mitzvah of meelah, as above. And therefore, in the days of Moshe, when they had not fulfilled the mitzvah of p’reeah, it was indeed difficult before him — the Splitting of the Sea of Reeds — and they needed to employ the merit of Avraham and the merit of Yosef and their like, who had fulfilled the mitzvah in its completeness. For one who circumcises but does not perform p’reeah — it is as if he did not circumcise (Shabbas ch. 19, Mishnah 6). For the essential source of their [the k’lipos’] sustenance is through k’lipas nogah, which is the aspect of p’reeah, as is brought.

8 הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא-יוֹסִיף לִרְצוֹת עוֹד And therefore the Torah warns in several places about chametz more than about s’or, for the essential thing is to destroy the chametz, which is the aspect of the Aitz HaDaas Tov VaRa [Tree of Knowledge of Good and Evil], the aspect of nogah, the aspect of p’reeah — for through this one cuts off their sustenance from the holy. And therefore it is necessary to write both chametz and s’or, meelah and p’reeah, for each one has an aspect of severity — this one because it is completely evil, and this one because all their sustenance from the holy is specifically through it. And this is the aspect of the tz’richusa [the Talmudic derivation demonstrating why both terms are necessary] that our Sages of blessed memory stated — that both chametz and s’or need to be written. For s’or — its leavening is severe, meaning it is completely evil, as above. And had the Merciful One written only chametz, one might have thought [it is prohibited only] because it is fit for eating — for s’or is not fit at all, and therefore it cannot derive sustenance at all from the holy. But chametz, which is the aspect of the Tree of Knowledge of Good and Evil, is fit for eating, for good and evil are mixed within it, and therefore there is eating and berur [clarification / sifting] in it. And precisely because of this, its prohibition is more severe, for precisely because of this it can derive sustenance from the holy, as above. And therefore the essential allusion to the wicked kingdom is in the ח’it of חָמֵץ, as above — for the essential thing is to break the chametz, from which they derive their sustenance, as above.

Hali-oalumeem yeeznach Adoanuy viloa yoaseef leertzoas oad.“Will the Lord reject forever and never again show favor?

And this is the aspect of meelah on the eighth day — corresponding to the ח’it of חָמֵץ, which is broken on the eighth day through the mitzvah of meelah, as above. For the eighth day is the aspect of Alma D’Asay [the World to Come], the aspect of Binah [Understanding — the s’firah associated with the upper ה of the Divine Name], from which judgments are aroused (Zohar, VaYikra 10b), and from there the grip of the chametz derives. And judgment is only sweetened at its root (Aitz Chaim, Gate 3, ch. 11). Therefore, on the eighth day, the aspect of the chametz is sweetened and nullified completely — namely, the ח’it of חָמֵץ, as above — and then the ח’it is broken and the ה’a is made from it. That is, the ה’a of Daas, the ה’a of Avraham, which is revealed through the aspect of meelah. For there [in Binah] is the aspect of the ה’a ila’ah [the upper ה of the Divine Name], as is known. And this is the aspect of “And on the eighth day” (VaYikra 12:3) specifically — with the ה’a hay’diah [the definite article הַ — i.e., “the eighth day,” not just “an eighth day”] — that is, the ה’a of Daas that is revealed on the eighth [day] through the mitzvah of meelah, which is the aspect of breaking the ח’it of חָמֵץ, as above. And this is the aspect of the complete nullification of chametz on the Seventh Day of Pesach, as above. [For] the Seventh Day of Pesach is the eighth day from the beginning of the nullification of chametz. For the beginning of its nullification is on Erev Pesach [the eve of Pesach], as it is written: “But on the first day you shall remove leaven” (Sh’mos 12:15) — which is Erev Pesach, called “the first.” It emerges that the Seventh Day of Pesach is the eighth day from the first day — namely, from Erev Pesach — and then is the ultimate nullification of chametz and its breaking; namely, the ח’it is broken, as above. And therefore the aspect of the mitzvah of meelah, tikkun habris, is revealed, as above, which is the aspect of the Splitting of the Sea of Reeds, as above. For the mitzvah of meelah is in the aspect of the Splitting of the Sea of Reeds. For regarding the Splitting of the Sea of Reeds it states: “And they turned back and encamped before Pi HaChiros,” etc. (Sh’mos 14:2) — that Yisrael were commanded to turn back toward the direction of Egypt, so that “Pharaoh will say of the Children of Yisrael: ‘They are confused,’” etc. (ibid. 14:3) — so that he would pursue them. And this is the aspect of the essence of t’shuvah [repentance / return] — to rectify the blemish of the bris, as Rabainu wrote in the teaching “A drop that dies in its prayer — from where does its spirit emerge?” (Likutay Moharan I, 27). And he answered them: “Through the same [way] that it entered” (b’haynu d’a’al) — that is, they asked: from where does one extract the nitzotzos [holy sparks] that fell through the blemishing of the bris? And he answered them: “Through the same [way] that it entered” — namely, through the same path by which the nitzotzos entered and fell — namely, through the blemish of the bris. And now, when these fantasies overpower a person and he breaks his desire — through this he extracts the nitzotzos from within them; see there well. And because of this, everyone who merits t’shuvah — which is the aspect of the Exodus from Egypt, in that one goes out from the domain of the Sitra Achara into the holy — must, by Heavenly compulsion, return and go back and pass through all the places where he was at first, in order to be tested and refined in that very same matter. And this is the essence of t’shuvah, the aspect of t’shuvas hamishkal [repentance that corresponds in weight to the sin]. And through this, one extracts the nitzotzos that fell at first, in the aspect of “through the same [way] that it entered,” as above. And this is the aspect of: “And they turned back and encamped,” etc. (Sh’mos 14:2) — that they were commanded after the Exodus from Egypt to return and go back specifically toward the direction of Egypt. And then, when the Sitra Achara sees that they are returning and drawing close to them, they say, “The way has closed upon them and they are confused” (ibid. 14:3). And then they intensify greatly with the power of all the nitzotzos that are within them, and then it is a time of great distress for Yisrael — and from this very [distress] they will be saved. For afterward, Hashem has mercy on His people and saves them, and then, specifically through this, they extract all the holy nitzotzos that were within them, as above. And this is the aspect of the Splitting of the Sea of Reeds — the depths of the sea were subdued, and Egypt and the Sitra Achara fell into them, and Yisrael then merited great wealth from the spoils of the sea — namely, they extracted all the holy nitzotzos from within them, as above. And this is the aspect of meelah, which is tikkun habris. And the heretics challenged: If Hashem desires meelah, why did He not create man already circumcised?! — as is brought in the Midrash. And it is found in the words of Rabainu, of blessed memory, in the teaching “A prayer of Chavakkuk” (Likutay Moharan I, 19) — that one must specifically circumcise him here, in this world, in order to elevate the good from the Tree of Knowledge; see there well. For man was compelled to be created first with the orlah, and afterward to cut it and break it, in order to rectify the blemish of the bris. For all the generations come to rectify the sin of Adam HaRishon [the first man] who blemished the bris, as is brought. Therefore, they were compelled to come with an orlah, so that there would be a grip for the orlah and the Sitra Achara, and afterward one cuts it, and specifically through this one extracts the holy nitzotzos from them. And this is the aspect of meelah on the eighth [day] — that seven days must pass over him, during which the orlah has a grip, for it is the aspect of the all-encompassing evil of the seventy nations — in order to be refined through this. And afterward, one cuts them completely, as above. And this is the essential tikkun, as above. For the seven days of orlah are the aspect of the seventy nations, which are comprised of seven. And as Rabainu wrote (Likutay Moharan I, 36) — that before one merits the revelation of Torah, one must pass through the exile of the seventy nations, as above, and be refined within them. And afterward one merits the revelation of Torah, which has seventy facets — the aspect of the seventy souls of the house of Yaakov. And this is the aspect of meelah, which is the revelation of Daas through tikkun habris, as above. And this is the aspect of the seventy chasadim [acts of lovingkindness / channels of grace] that are revealed through the mitzvah of meelah, the aspect of mal [circumcised]; see Likutay Torah. For chesed is Daas. And this is the aspect of: “And it was on the eighth day, Moshe called to Aharon and to his sons and to the elders of Yisrael” (VaYikra 9:1). “On the eighth day” — this is Rosh Chodesh Nisan, when the redemption from Egypt begins, which is the aspect of tikkun habris. And this is the aspect of “on the eighth day” — the aspect of the mitzvah of meelah, as it is written: “And on the eighth day he shall be circumcised,” etc. (VaYikra 12:3). “Moshe called” — he who is the Daas — “to Aharon” — he is the aspect of the chasadim, for Aharon is a Kohen, a man of chesed — the aspect of Avraham, of whom it is said: “You are a Kohen forever” (Tehillim 110:4). And this is “and to his sons” — they are the aspect of limudai Hashem [those taught by G-d], where the essential revelation of the chasadim through the meelah takes place, as is brought there in the kavanos [Kabbalistic intentions]. And this is “and to the elders of Yisrael” — this is the aspect of the seventy elders, the aspect of the seventy souls of the house of Yaakov that shine through the revelation of the seventy chasadim, as above. Also, zakain [elder] is the aspect of tikkun habris, the aspect of “You shall honor the face of the zakain” — “this refers to one who has acquired wisdom,” etc., as above. And tikkun habris is through the revelation of the chasadim through the mitzvah of meelah, as above. And therefore the Kohen, who is the aspect of chesed, is commanded regarding the guarding of the bris more than others. And the Kohen Gadol [High Priest], who is a great and lofty chesed, is commanded even more regarding the guarding of the bris, and he has additional holy commandments — for tikkun habris is the aspect of the revelation of the chasadim through the subjugation of the orlah, which is the blemish of the bris, as above — and this is the aspect of meelah, as above. And therefore the Kohen Gadol wears eight garments, corresponding to the aspect of the eight days of meelah — namely, tikkun habris in its completeness that the Kohen Gadol merits, as above. And therefore meelah is a mitzvah that Yisrael accepted with joy and they still perform it with joy. For meelah is the aspect of bittul chametz — namely, the leavening of thought — and then one can pray with power, so that one’s voice becomes thunders. And through this, joy is made, in the aspect of “and for the upright of heart — joy” (Tehillim 97:11), as all this is explained in the teaching “With Trumpets” cited above; see there well. And this is the aspect of: “אור זָרֻע לַצַּדִּיק” — “Light is sown for the righteous” (Tehillim 97:11) — this is the aspect of tikkun habris; through this: “and for the upright of heart — joy” — as above. And therefore the final letters [of אור זָרֻע לַצַּדִּיק] spell kra [קרע], as is brought — the aspect of the Splitting (k’rias) of the Sea of Reeds, which is the aspect of meelah, as above. And this: “and for the upright of heart — joy” [ולישרי לב שמחה] — the final letters [י = 10, ב = 2, ה = 5] equal in gimatriya [numerical value] tov [טוב = 17], as is brought — the aspect of meelah, tikkun habris, as it is written: “And she saw him, that he was tov (good)” (Sh’mos 2:2; cf. Midrash Rabbah, Sh’mos ch. 1) — that he was born circumcised. And this is what the Ari z”l wrote — that through the mitzvah of meelah, one nullifies a decree of eighty years; see there. For through the joy mentioned above, one can nullify the decree, for one knows [the distinction] between before the decree and after the decree, and through this one knows how to pray and nullify it (see there well, in the teaching “With Trumpets” cited above). And therefore, after the Song at the Sea, it states: “For I am Hashem your Healer” (Sh’mos 15:26). For the Song at the Sea and the Splitting of the Sea of Reeds is the aspect of the rectification of the mitzvah of meelah, as above, which requires healing — as our Sages of blessed memory said (M’gillah 17b): “Why was healing established [in the Shmoneh Esray] in the eighth [blessing]? Because of meelah, which was given on the eighth [day], which requires healing.” For indeed, meelah, which is the aspect of tikkun habris, through which one merits shalom [peace] (as Rabainu wrote in the teaching “A Drop” cited above), is itself a healing, as it is written there. However, because the way of shalom is to clothe itself in bitterness, as is explained there (see there) — and this is the aspect of the pain and anguish of the meelah, that one must endure bitterness and pain when one wishes to merit shalom, which is tikkun habris, the healing of the soul, the aspect of meelah — because of this, one needs afterward a healing upon the healing of shalom, in order to heal the pain of the bitterness in which the shalom clothed itself, as above. And this is the aspect of: “Heal us, Hashem, and we shall be healed” — that we pray for two healings — namely, to heal the pain of the healing, the aspect of the pain of the meelah, which is itself a healing, as above. Blessed is Hashem forever, amain and amain. Why is meelah on the eighth [day]? So that the whole world should not be joyous while his father and mother are sad (Niddah 31b). For meelah is the aspect of the revelation of the chosam [seal] — the bris kodesh [holy covenant] — as we say [in the blessing]: “And his offspring He sealed,” etc. (Shabbas 137b). And chosam [seal] (חותם = 454) is the opposite of niddas [menstrual impurity] (נדת = 454) — for they have equal numerical value, as is brought (Aitz Chaim, Gate 35, ch. 3). And therefore one must wait until the eighth day, when the blood of niddus [menstrual impurity] is nullified; then the chosam [seal] is revealed, as above. And this is “so that there should not be sadness” — for sadness is the aspect of the blood of niddus, as it is written: “I will greatly multiply your sorrow” (B’raishis 3:16) — this refers to the blood of niddus. And therefore the meelah is on the eighth [day], when joy is then revealed, as above — for the meelah leads to meriting joy, as above. And the joy is in the aspect of the eighth day, which is the aspect of Binah, as above. And Binah is the heart (liba), and there is the joy, as it is written: “You have placed joy in my heart” (Tehillim 4:8). And there are the thunders through which one merits joy, as above — as it is written: “And the thunder of His might — who can comprehend (yisbonain)?” (Iyov 26:14). This teaching connects meelah (circumcision) and p’reeah (the second stage of circumcision) to the nullification of chametz (leavened bread) and s’or (leaven/sourdough) on Pesach. The core structure is: The letter ח’it of חָמֵץ represents the “two clouds that cover the eyes” — foreign thoughts and evil fantasies. This letter has two legs reaching the ground, symbolizing the two k’lipos (husks): the orlah (foreskin = pure evil, corresponding to Esav and s’or) and the p’reeah membrane (a mixture of good and evil, corresponding to Yishmael and chametz). When one breaks the ח’it — by cutting one of its legs — it becomes a ה’a, the letter of Daas (holy knowledge), the ה’a added to Avraham’s name when he was circumcised. Thus חָמֵץ becomes מַצָּה. This transformation is the inner meaning of the Splitting of the Sea on the Seventh Day of Pesach — which was itself the eighth day from the start of nullifying chametz (on Erev Pesach), paralleling meelah on the eighth day. The sea split in the merit of Yosef’s tikkun habris (“The sea saw and fled” — it saw the coffin of Yosef). The teaching further explains that t’shuvah (repentance) requires one to revisit the very places of one’s fall — “through the same way that it entered” — in order to extract the holy sparks. This is why Yisrael were commanded to turn back toward Egypt before the sea split, and why man must be born with an orlah and then cut it, rather than being created already circumcised. Finally, the joy of meelah, the healing of shalom that comes through tikkun habris, and the relationship between chosam (seal = 454) and niddas (impurity = 454) tie together circumcision on the eighth day, the Seventh Day of Pesach, the thunders of prayer, and the ultimate joy of the heart.