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Sunday, April 5, 2009

Chag Kasher WeNanach

Likutei Halakhot Hilchot Pesach Halachah 1
See the essay on “Three go out from one” and the essay next to it [LM 58-59], for the two are one, for both of them are stated in one, see there.
(1) And this is like eating matzah on Pesach, for its known that the Exodus is revelation of the Knowledge and therefore at that time they attained the three influences, which are: the Well, the Cloud, and the Manna, which go out from the Knowledge. And this is like the three matzot of Pesach, which are compared to the three influences mentioned above which go out from the Knowledge, which is like matzah. For matzah is like Knowledge, like Moshe, like our Rabbi [Nachman] said (In Likutei Moharan 56) that matzah is like argument that is for the sake of Heaven, which is like M”ShH i.e. Machloket Shammai Hillel, see there:
And therefore the three matzot are Kohen Levi and Israel which are chesed-gevurah-tiferet, like the Three Avot who are like Well, Cloud, and Manna, as is written there. And this is like the two cups we drink before eating, which we say the Haggada over; this is like “one went between two” i.e. the Haggada which is like rectifying the Knowledge, rectifying the Brit/Covenant. And therefore we say it in a loud voice. For the haGaDah is like “And He declared (wayaGeD) unto you His Brit.” I.e. like the War of Amalek and therefore the whole Haggadah talks about this. And therefore it is said over the two first cups which are like “one went up between two.” For the cups are capable of repairing the Brit to fight the war of Amalek. For the wine is a repair of the Knowledge (as Rabbeinu said). And therefore afterwards we eat the meal which is like the influence, like lechem mishneh/double bread which is drawn down via a repaired Brit. And therefore we double the matzot and we eat from both of them, like lechem mishneh as mentioned above. And this is like the two last cups over which we say songs and praises. This is like “two feeding from one.” For the first Haggadah which we say before the meal is like the War of Amalek as mentioned above. Like we say there “My father was a wandering Aramean and we cried out etc. and they were bad to us etc. and He heard our voice.” That all the afflictions and the wars that we had in Mitzrayim/Egypt were all in order to be saved from blemish of the Brit (sexual impurity) which is the impurity of Mtzrayim. But after the meal we say songs and praises for being saved from the war and attaining Tikkun Habrit/remedy of the Brit. And therefore it is like “two feeding from one” because Shabbat, which is the idea of annulment of the bad, and its resting/stopping derives the lechem mishneh through Tikkun Habrit through which is made Shabbat i.e. annulment of the bad, and this is like the seder that we say after the meal which are songs and praises for being saved from the War as mentioned above. Which is like Shabbat as mentioned and therefore we say most of the songs and praises that are said on Shabbat i.e. Nishmat and Hodu. And the aspect of Shabbat mentioned above receives lechem mishenh through overcoming the war and Tikkun Habrit as mentioned above. And this is like the two cups that we drink after the meal when we say the second seder, like “two feed from one” as mentioned above.
(2) And therefore chametz on pesach is forbidden in any amount. For all the prohibitions of the Torah are annulled by sixty parts, for via “the circle and the square” which is the aspect of Shabbat [which is like the Throne of Glory, round like the Samekh, and like justice, like the Breastplate of Judgment, square like the Mem -- see LM 59], they are annulled [the bad is annulled by the thrones of judgment], as is written there. But chametz which is like blemish of the Knowledge has no annulment, for after the Knowledge is blemished by this is blemished the Shabbat, which is like the circle and the square, like annulment of the prohibition in sixty, for Shabbat receives power from the Knowledge as mentioned above. And also the aspect of justice is spoiled i.e. the heat of the heart which burnt and annuls the bad. For the heat of the heart depends mainly of Knowledge (as Rabbeinu said in another place). Therefore chametz which is like spoiling the Knowledge, has no annulment; we just have to burn it out completely. As Rabbeinu said, that we must be very careful not to machmitz the brain with cravings and thoughts, for from that comes all the blemishes, for everything depends on the knowledge. Therefore we have to clear out completely all the bad thoughts which are like chametz as mentioned and to scold them as in “ge`or chayat kaneh” (scold the beast of the reeds) as is written there (in section 5). And therefore the time limit for chimutz is Chai/18 minutes. For chametz is the sitra demuta/side of death for it is blemish of the knowledge which is like life and therefore initially we need to be careful for even any instant for we need to flee from chametz much i.e. from bad thoughts as mentioned above, but the limit is 18 minutes for then it becomes chametz i.e. the side of death the opposite of life i.e. the knowledge as mentioned. And therefore the limit is equal to the limit for salting which is also 18 minutes, for salting is like Tikkun Habrit like Brit Melach Olam and by it gets extracted the aspect of menstrual blood i.e. blemish of the Brit. And therefore it is also 18 minutes like Tikkun Habrit which is like life like Tikkun HaDaat/Knowledge.
(3) And therefore right after the first night of Pesach we start to count Sefirat HaOmer for through matzah through which we merited to the aspect of Shabbat which is like the circle and the square through which the bad is annulled and therefore we being to count the Sefirat Haomer which is like annulling the bad as is known, for through sefirah we go out from the 49 gates of impurity to 49 gates of holiness i.e. through matzah i.e. through Tikun Hadaat as mentioned…

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