This [miracle beyond nature] is the result of a revelation coming from the level of how Hashem ‘Soveiv Kol Almin-Encompasses all Worlds,’ i.e., Arich Anpin, which shines through the channels of how Hashem ‘Memalei Kol Almin-Permeates all Worlds,’ i.e. Chochma and Bina of Atzilus.
This is the meaning of the Zohar’s comment that “[a sign from Hashem] from the heights Above,” refers to the letter ‘י-Yud’ of the Name Havaya.
Miracles that derive from Malchus, which ‘descends to the depths’ of creation, come clothed in natural means. However, miracles that derive from Chochma of Atzilus, corresponding to the first and highest letter of Hashem’s Name Havaya, come in completely supernatural ways. This is because Chochma (and Bina) receive from Arich Anpin, which is completely beyond the limitations of worlds and nature.
When Chochma and Bina receive an overwhelming revelation from Arich Anpin, from Hashem’s Encompassing Light, this is expressed in our world as a superanatural miracle.
This is the idea explained earlier in the maamar of “Abba (Chochma) and Imma (Bina) which internalized in themselves the ‘arms’ (Kindness and Severity) of Arich Anpin.”
[This concludes the note of the Tzemach Tzedek].
In other words, the fact that on Pesach it was possible to celebrate on the day of the miracle, unlike on Purim and Chanuka, is explained as follows:
On Chanuka and Purim
On Chanuka and Purim, when the miracles come from Malchus, clothed in nature, only after the enemy is defeated can we celebrate. This is the natural way of how things work in this world.
On Pesach, when the Encompassing level of the Inner Will of Hashem, the ‘arms’ of Hashem’s love for holiness (right arm) and hate for unholiness (left arm), were revealed into Chochma and Bina of Atzilus, this produced the supernatural miracle of Pesach.
Since the miracle of Pesach was from a level transcending all limitations of the natural order, it was possible for them to feel Divine revelation and celebrate at the same time that the Egyptians were being punished. The revelation of Hashem was so lofty that it wasn’t blocked out by the presence of the Egyptians.
This is in contrast to the revelation of Purim and Chanuka, which could not be felt and celebrated until the enemies and the unholiness were removed.
Summary of the Maamar
Q1. Why is it that Pesach is celebrated on the day when Hashem miraculously destroyed our enemies, whereas Purim and Chanuka are celebrated on the day following the victory of the Jewish People over their enemies?
A1. On Pesach, the Jewish People experienced a revelation of Hashem’s Light that “Soveiv-Encompasses” all worlds. This was expressed in supernatural miracles that completely transcend the natural order of things. This Light is so unlimited that it is able to shine even in a place where unholiness is still present. Thus, it was shining to the Jewish People in their homes at the same time that it was destroying the Egyptian firstborn.
However, the miracle of the military victory of Chanuka and Purim was from Hashem’s Light that comes down to “Memalei-Permeate” worlds in an orderly fashion. This was expressed in miracles that came clothed in seemingly natural means, like a smaller army defeating a larger army. (This is in contrast to the death of the firstborn in Egypt, when, in one second, all the firstborns of Egypt, wherever they were, simply dropped dead without any natural cause whatsoever). Since the miracles of Chanuka and Purim came from the Light that follows an orderly progression, the ‘natural’ order of things is to first remove the unholiness and only then can the holiness be felt and perceived. This is why only after the enemies of the Jewish People were defeated was it possible to fully experience and celebrate the miraculous salvation from Hashem.
Q2. If the miracle of Pesach was from Hashem’s Light that “Soveiv-Encompasses” everything equally, including allowing unholiness to exist, then why would the revelation of that level cause the destruction of unholiness?
A2. When the Light that “Soveiv-Encompasses” everything equally becomes internalized in the “Memalei-Permeating” Light, this fundamentally changes how the “Soveiv-Encompassing” Light functions. This is similar to a person’s subconscious and conscious. Subconsciously, a person has room for things he loves, and also has the capacity to dwell on things he hates, or enable unhealthy practices that could be harmful to himself. However, when he digs deep down inside of himself and becomes conscious of what he truly wants in life, then he will be able to embrace his true desire and ambition and reject any unhealthy desires that are lingering in his subconscious.
Similarly, in Hashem’s Will that encompasses all worlds, there is room for both holiness, which Hashem loves, and also for unholiness, which Hashem essentially hates (but wants to exist superficially, so that we will have free choice to serve Him). However, when Hashem’s Will becomes internalized in Chochma and Bina of Atzilus, the Wisdom and Understanding of Atzilus (the “Memalei-Permeating” Light), then it becomes differentiated between holiness and unholiness. This effects that the fact that Hashem loves holiness and the Jewish People and hates and rejects unholiness should become revealed in our world.
