נזקי ממון ג

And the wind and air of the world had already been purified, so that even the great wind that dominates the chamaitz has no ko'ach to introduce anger and charon af into it, chas v'shalom. For we had already merited the chomah of wealth in very great completeness, the aspect of "v'hamayim lahem chomah," as above. For certainly the reason they are sometimes able to provoke, even though the person has a chomah of wealth, is only when the chomah is not complete. But on the seventh day of Pesach, when we merited the splitting of the Yam Suf — when the aspect of the chomah, the aspect of wealth, was completed in very great completeness — therefore we no longer fear chamaitz, as above. Therefore afterward the chamaitz was permitted, as mentioned above.

And this is the aspect of lechem oni ["bread of poverty/affliction"]. And the main mitzvah is with matzah aniyah ["poor matzah," i.e. plain matzah], but with matzah ashirah ["rich matzah," i.e. enriched matzah] one does not fulfill the obligation. For matzah ashirah — meaning matzah kneaded with oil and honey and fruit juice — does not come to a state of leavening, because the chamaitz has no dominion over the aspect of wealth, as above. But we do not fulfill our obligation on the first night with this, because now we specifically need to eat lechem oni, which recalls the poverty of Mitzrayim — to indicate that now we do not yet have wealth. For we were poor and destitute in Mitzrayim; only now Hashem Yisbarach in His kindness draws down upon us the flow of wealth. Therefore one must eat specifically bread that is carefully guarded from chamaitz — meaning bread kneaded with water, guarding it well from chamaitz — so that through this guarding we will guard the flow of wealth that is coming upon us now, to protect it from the hold of anger, which is the aspect of chamaitz, as above.

And therefore the main guarding from chamaitz is from the time of placing water in the dough. For water is the aspect of the supernal flow, the aspect of the flow of wealth. For all the flows of abundance in the world are drawn and grow through water, which causes everything to grow and sprout. And even wealth and treasures are drawn through water, as it is written: "Yiftach Hashem l'cha es otzaro hatov es hashamayim...lasais m'tar artzecha" ["Hashem will open for you His good storehouse — the heavens...to give rain to your land"] (D'varim 28:12), and as is explained in the Torah "Pasach Rabbi Shimon" (in Siman 60) — see there.

And therefore when one places water in the dough, this is the aspect of drawing down the flow of wealth. And now, at the time of Y'tzias Mitzrayim, when a very great and supernal flow descends — immediately when this flow begins to descend into this world, meaning at the time of placing the water — one must immediately guard the dough very, very carefully so that the air and wind of the world — which has not yet been purified from the contamination of Mitzrayim — should not take hold of it, so that it should not transform this great light and flow into anger, which is the aspect of chamaitz.

For water encompasses two aspects, as it is written: "Ki vam yadin amim" ["For through them He judges the peoples"] (D'varim 32:8 [per Rashi]), as Rashi explains there: a parable of a baker, etc. For all flows of abundance descend through water, and all the punishments — which are the aspect of charon af — are also through water. Therefore from the time of placing water [in the dough], one must guard the dough — which is the bread, which is the aspect of wealth — one must guard it very carefully from the hold of anger, which is the aspect of chamaitz, as above.

And therefore chamaitz on Pesach [is forbidden] b'mashehu [in the slightest amount], which is not the case with other prohibitions that are nullified in sixty. For it is explained in the aforementioned Torah [of Rabbainu] the matter of nullification of a prohibition in sixty — which is the aspect of "shishim haimah m'lachos" ["sixty are the queens"] (Shir HaShirim 6:8), the aspect of igula [circle] and ribu'a [square], the aspect of the mem and samech of the Luchos [Tablets], etc. — which is drawn through the fire of the mishpat; see there well. But the prohibition of chamaitz is drawn from the r'sha'im for whom the fire of the mishpat is ineffective — who are the aspect of the airev rav [mixed multitude], who are in the aspect of: "Yachilu d'rachav b'chol ais, marom mishpatecha mineigdo" ["His ways prosper at all times; Your judgments are far above, out of his sight"] (T'hillim 10:5), as is explained there at the end of the aforementioned Torah.

And from there is the main prohibition of chamaitz, as it is written: "V'gam airev rav alah itam...vayofu es habatzaik ugos matzos ki lo chamaitz ki gorshu miMitzrayim v'lo yachlu l'hismahmai'ah v'gam tzaidah..." ["And also a mixed multitude went up with them...and they baked the dough into cakes of matzos, for it had not leavened, for they were driven from Mitzrayim and could not delay, and also provisions..."] (Sh'mos 12:38-39). Meaning, the main prohibition of chamaitz is because of the airev rav that went up with them, through which they could not be completely purified from the contamination of Mitzrayim. And therefore they needed to leave in very great haste, and therefore they were compelled to hurry and rush and form the flow immediately in the aspect of matzah, before the wind of the world could dominate it, chas v'shalom — so that it should not become chamaitz through it, so that it should not be transformed into anger, chas v'shalom — because the wind and air was not pure, due to the contamination of the airev rav that went out with them, whose evil was not subdued and nullified through the fire of the mishpat.

And through this, all the souls that are the aspect of Haichal HaKodesh must guard themselves very carefully — and this is the aspect of the warning about chamaitz, as above. (And understand these words well, and study the aforementioned Torah carefully, and understand well both there and here.)

And likewise it is brought in the holy Zohar that the blemish of the airev rav is the aspect of the blemish of chamaitz, the aspect of: "Vayar ha'am ki voshaish Mosheh" ["And the people saw that Mosheh was delayed"] — "ba shaish" ["the sixth hour came"], "that they separated between six and seven" — the aspect of chamaitz, which is forbidden in the moment between six and seven [hours of the day], the aspect of "voshaish" — the aspect of chamaitz that is made through delay and lingering.

And therefore chamaitz is not nullified in sixty. For nullification in sixty only applies where the fire of the mishpat is effective, as is explained in the aforementioned Torah. But chamaitz, which is drawn from the aspect of the airev rav for whom the fire of the mishpat is ineffective — therefore it certainly is not nullified in sixty, which is the aspect of the aforementioned igula and ribu'a. Therefore it is forbidden b'mashehu, as above.

And this is the aspect of: "Rasha k'govah apo bal yidrosh...yachilu d'rachav b'chol ais, marom mishpatecha mineigdo" ["The wicked one, in the height of his anger, does not seek [G-d]...his ways prosper at all times, Your judgments are far above, out of his sight"] (T'hillim 10:4-5) — this is the aspect of the airev rav, from whom the mishpat is "far above them," for the fire of the mishpat is ineffective for them, as above. And this is the aspect of "yachilu" — meaning success, for they too are very wealthy. And this is: "Rasha k'govah apo" ["the wicked one, in the height of his anger"] — for the wealth of the r'sha'im, the aspect of airev rav, is the aspect of anger and charon af, the opposite of the wealth of k'dushah of Yisroel, which is drawn only through subduing anger and charon af. But for them, the wealth is through charon af. And therefore it is truly said of them: "Gam kol yamav ka'as umach'ovos" ["Also all his days are anger and pain"] (Koheles 2:23). For their greatness and wealth is itself literally anger.