Intellect [in the brain] and the emotions [in the heart]. It is understood therefore that the Exodus from Mitzrayim represents the destruction of the boundaries so that even within Middohs the light of Mochin can shine, as it does in its own place. [By what process does this occur?] By drawing from a deeper, more mature level of Mochin, an inner dimension of the brain, through which the light of Mochin is able to shine in Middohs within its original quality.
The neck which represents constraint and separation, i.e. between the mind and heart. We can therefore understand what it means to go out of one’s limitation.
Going out of one’s limitations
Going out of one’s limitations means that we have an easier time transferring the idea from the brain into the heart. To go out of Mitzrayim and break this constraint means that your heart experiences the same richness that the brain does, (and not that the heart only gets the mind's conclusion to respond to.)
How does this occur?
How could that be? How can my heart have the same richness as my brain (which is so much more sophisticated, so much subtler, so much deeper?) How is it conceivable that my heart which is the seat of the emotions shall experience the same kind of integrity, depth and richness as the brain when it is purely a tool of emotion.
More mature level of Mochin
One needs to utilise a greater level of intelligence, otherwise called 'Mochin D’Gadlus' – (intelligence which is great) or 'Pnimiyus Hamochim' (- the inner dimension of the mind). When the inner dimension of the mind emerges, the light of the intellect shines into the heart just as it does in the brain.
Original quality
One is able to focus on a Divine concept and strip away all the physical dimensions that help shape that concept into a form (so then you are left with a purely abstract idea which is now formless and is no more connected to the brain then it is to the heart) then it shines in the heart like it does in the brain. For further clarification please stop here and see the end note which has been transcribed from an audio Shiur of Rabbi Yossi Paltiel (at Inside Chassidus.org) and this will help you understand the continuation of this Maamor.
Additionally
Moreover the idea that after a human being understands HaShem through a form he can so-to-speak transcend to the formless and in that case there is no separation between the different levels of his psyche of his spirit, when you raise yourself to the level of Mochin D’Gadlus - not only does your heart experience the richness of your mind but also the secrets of the heart of the emotions becomes revealed.
Higher than Mochin
The human emotions are triggered by the human mind, but emotions are more visceral, more from the core, more from the gut, more from the P’nimiyus of the person. So, in the order of Hishtalshelus a person gets excited by what he understands. One feels things on a level which is beyond that which one’s mind can understand.
Neshomoh
There are two ideas: one idea is that the Neshomoh is very complicated and the other is that the Neshomoh is very simple. The complexity of the Neshomoh is associated with the brain. The Neshomoh goes into the brain and every part of the body receives something different from the brain. The simplicity of the Neshomoh is associated with the heart and blood. The whole body gets the same blood equally. Conversely in that simplicity you have the very core, the very essence. The heart is lower than the mind and is dependent upon the mind and at the level of form, everything it has is fed to it by the mind. But when you surpass this level you go to a state of formlessness where the heart discovers its soul connection which is something that the brain does not have altogether. And you are revealing how in your heart you can know HaShem in ways that the mind is simply incapable of knowing even on the level of the formless.
In the Etzem
Twelve noon, (midday) does not represent the understanding of HaShem intellectually based on the form, it means understanding HaShem intellectually and transcending the form and relating to a point of G-dliness without the form of intellect.
Armies of HaShem
All the Jewish People.
Not in the mind, because the root of Middohs is spiritually higher than the root of Mochin. And this is the true idea of the [ultimate] Exodus from Mitzrayim; which is [much more than] the departure from the need to constrain the intellect to achieve the emotions using the constraints of the neck. Instead there is an illumination within Middohs of the light of Mochin with the very quality with which it shines in Mochin and furthermore, to illuminate the root of the Middohs which is even higher than the root of Mochin. And this is the idea of the ‘Etzem’ of this day as the Possuk says: בְּעֶצֶם הַיּוֹם הַזֶה יָצְּאוּ כָל צִבְּאוֹת ה' מֵאֶרֶץ מִצְּרָיִם לֵיל שִמֻּרִים הוּא לַה׳ לְּהוֹצִיאָם מֵאֶרֶץ מִצְּרָיִם “In the ‘Etzem’ of the day, that all the armies of HaShem went out of the land of Mitzrayim, it was a night of ‘Shimurim’ for HaShem, when they were taken out of the land of Mitzrayim”.
Day and Night
That Mochin and Middohs, in comparison to each other, are like day and night, for Mochin is akin to day and Middohs are compared to night. And this is B’Etzem within the epitome of day, alluding to the strongest revelation of ‘Mochin’ [which is the aforementioned] (very mature state of) Gadlus HaMochin and the inner dimension of Penimiyus HaMochin. Through this revelation the ‘protected night’ is made which is the strongest of the Middohs, so that the ‘night’ also becomes transformed into ‘day’, and the night shines like day, to such an extent that the root of Middohs which is higher than the root of Mochin also shines, and this is the concept of: יָשֶׁת חֹשֶׁךְ סִתְרוֹ - “He made darkness His hiding place”.
Night of Guarding to HAVAYE
And therefore, the Possuk says that it is a night of guarding to HAVAYE; Mamosh to HAVAYE because an added light is extended into the name HAVAYE by transforming the night into day. And this is also the reason why the word שִמֻּרִים is repeated and says the night of guarding to HAVAYE and again the night of guarding, because the idea of transformation alludes to the concept of Teshuvah which is a double measure.
Physical and Spiritual Exodus
And from the spiritual concept of the Exodus from Mitzrayim this concept is extended [back into the literal, back] into the physical concept of the Exodus from Mitzrayim, so that the night will shine like the day. Furthermore this also concerns the state of יָשֶׁת חֹשֶׁךְ סִתְּרוֹ – “He made darkness His hiding place”. So too in the forthcoming redemption, when Moshiach comes [literally]: כִימֵי צֵאתְּךָ מֵאֶרֶץ מִצְּרָיִם אַרְּאֶנּוּ נִפְּלָאוֹת “Just as in the days of your Exodus from the land of Mitzrayim, I will show wonders” and even more so that the wonders that will be then [When Moshiach arrives] will be [considered] even wonderous in comparison to the miracles of the exodus-of-Mitzrayim; may this be speedily in our days - Mamosh !!!
For a lucid understanding of this Maamor please listen to Rabbi Yossi Paltiel’s class on this Maamor at: https://insidechassidus.org/15-vayehi-beetzem-hayom-haze-5744/
