Chaim, in the explanation of the section of the Hagaddah beginning, “עֲבָדִ ים וניִיָה וכ ,' ונֵאיִצֹו יַו הֲוָיָה וניֵקֹלֱא – We were slaves... And Hashem (Havaya), our G-d (Elokeinu) took us out.” The Pri Eitz Chaim writes: “Abba (Wisdom-Chochma-Havaya) and Imma (Understanding-Bina-Elokeinu) of Atzilus internalized in themselves the ‘arms’ i.e., attributes of Kindness and Severity of Arich Anpin (Hashem’s Will).”
See chart below: The meaning of this chart: Arich Anpin represents Will Power (Ratzon) that is above reason and intellect (Soveiv). Atzilus corresponds to the conscious levels of G-dly intellect and emotion (Memalei).
In our will power, we have two tendencies: To pursue something and to reject something. These are the two aspects of “love (kindness)” and “severity (hatred)” as they exist in our Will.
Now, in addition to these two tendencies, our Will Power can operate on two levels: Conscious and subconscious. If Will Power only operates on a subconscious level, it is possible that our true inner will is not at all expressed in our conscious functioning. In fact, it is possible for us to act in a way that is completely opposed to our inner will.
For example, a Jew has an inner will and desire to connect to Hashem through the Torah and Mitzvos. He can also have an external desire for material needs. Now, this inner will may remain subconscious to the extent that a Jew might, G-d forbid, do things that are the exact opposite of Torah and Mitzvos, which is the exact opposite of his inner will. A Jew can act based on his external desire for material pleasures at the expense of his inner will to connect to Hashem.
However, when he becomes conscious of his inner will (when this inner will becomes revealed and expressed consciously) in his Chochma and Bina, and he realizes in his mind what his true inner desire is, then he will try his utmost to act in accordance with his inner will. He will strengthen himself to fulfill the Torah and Mitzvos in his daily life, even at the “expense” of his material desires.
Similarly, Hashem’s Inner Will and desire is for the Jewish People and for holiness. His External Will is that there should be a world that is conducted according to the laws of nature. Now, when that Inner Will is not fully internalized in the “conscious” levels of Chochma and Bina of Atzilus, it is possible for the conduct of Atzilus to be according to the External Will only. This External Will gives life to the physical world and the laws of nature, at the expense of His Inner Will. This explains how it was possible for the Jewish People to be enslaved in Egypt, since they experienced the conduct of Atzilus based on the External Will, which creates the nature of the physical world. In the physical nature of the world, whoever is stronger can enslave those who are weaker. Thus, when the conduct of Azilus is according to the External Will, the Egyptians (representing nature) are able to rule over the Jews (representing that which transcends nature).
The redemption from Egypt came about when the Inner Will of Hashem, His true desire for the Jewish People and holiness, became fully expressed and revealed into Atzilus. When that happened, the conduct of Atzilus shifted to be in accordance with Hashem’s Inner Will, where physical nature has no control over the Jewish People and holiness.
In fact, this shift of the conduct of Atzilus from the External Will to the Inner Will, had a corresponding process within the Jewish People themselves. The consciousness of the Jewish People shifted from their external desires (for material sustenance), to their inner desire to connect with Hashem. As a result of this shift, they were able to show tremendous self-sacrifice in order to retain their Jewish identity. This self-sacrifice is expressed in their having fulfilled the commands to tie a sheep to their bedpost, to offer the Pesach offering, and to undergo a Bris Mila. (This is in addition to the great self-sacrifice of the Jewish women, whose faith in the Redemption was unbreakable, and who continued having children despite the fact that the Egyptians were killing so many babies).
This shift within the consciousness of the Jewish People caused the shift in the “consciousness” of Atzilus, to become attuned to Hashem’s Inner Will. This, in turn, revealed Hashem’s Inner Will in the physical world by redeeming the Jewish People from slavery and destroying the unholiness of the Egyptians.
Now, to fit that back into the words of the maamar:
“אַב א-Abba- the Father” is a reference to the level of Chochma-Wisdom of Atzilus.
“אִימ א-Imma- the Mother” is a reference to the level of Binah-Understanding of Atzilus.
(These two levels are called “father and mother,” since these two aspects of intellect are the “parents” of the emotions and conduct).
“ןיִ פְּנַא־ְּךיִר אַ דֲתֹועֹורְּ זַלֲ ו שיִ בְּלִהֶ ש” - that ‘clothed’ within themselves, the ‘arms’ of Arich Anpin.” The levels of Chochma and Bina of Atzilus drew into themselves and absorbed the revelation of the “arms of Arich Anpin.” The ‘arms’ is a metaphor for kindness (the right arm), and severity (the left arm). Arich Anpin is the Will of Hashem that encompasses the world of Atzilus, similar to the way our subconscious encompasses our consciousness. These ‘arms’ of Arich Anpin are Hashem’s Inner Will and desire to give to that which is holy (right arm), and to destroy any unholiness (left arm). When Chochmah and Binah of Atzilus ‘clothed within themselves’ these two aspects of Hashem’s Inner Will, the entire mode of conduct of Atzilus (which is derived from the Chochma and Bina) shifted, in order to bestow life on that which occupies itself with holiness (the Jewish People) and to destroy that which is steeped in unholiness (Egypt).
This means that the spiritual source of the Jewish People is from the level of ‘פ ָנִים – face/the innermost aspect of Hashem’s Will and desire. As it is written, “Hashem shall shine his ‘פ ָנִים – Countenance – to you.” (Bamidbar 6:25)
The word ‘פ נִים-face/countenance’ is related to the word ‘פ ְּנִימִיו ת-inner dimension,’ since it is through a person’s face that the inner dimension of the person’s soul is accessible.
This is why you show your face to someone that you love, since you want them to connect to your inner self. Whereas, you turn your back on someone/something that you do not like, to remove any inner connection to that person/thing.
Similarly, when Hashem shines His ‘פ נִים-face/countenance,’ it refers to a revelation of the inner dimension of Hashem’s Light, the real inner desire and intention of Hashem to connect to us.
The Egyptians, on the other hand, come from the level of the ‘external aspect’ of Hashem’s Will, represented by the ‘עוֹרֶּ ף-back of the neck,’ and the word ‘הָעֹרֶּ ף’ shares the same letters of ‘פ ַרְ עֹה -Pharaoh,’ the king of the Egyptian.
When someone is forced to engage someone that they truly dislike, they speak to them without looking at them; they turn their face away and show them the back of their neck while talking to them. This represents the fact that they have no inner desire to connect to this person, and they are only talking to them because the situation demands it, for whatever reason.
Similarly, Hashem truly hates the forces of unholiness, the Kelipa, which were embodied by the wicked Egyptians. The only reason that Hashem was ‘speaking’ to them (by creating them using His ‘Words,’ which create everything) was because it was a necessary part of the story of the Exodus (Yetzias Mitzrayim). This is called the ‘external aspect’ of Hashem’s Will, since Hashem only desires their existence as a ‘necessary evil,’ as it were, in order for the Jewish People to be refined and be able to receive the Torah. It is only a means to some other ends.
The king of the unholiness was ‘פ ַרְּ עֹה-Pharaoh,’ whose name is the same letters as ‘ה עֹרֶ ף-the back of the neck,’ symbolizing the furthest point from the level of ‘פ נִים-face/inner will.’
At that time, in Egypt, there was a concealment on the revelation of ‘פ ָנִים–the innermost level’ of Hashem’s Will. This is because, as it says (Shemos 1:6), “And Yosef and all of his brothers and their entire generation passed away.”
During the lifetime of Yosef and his brothers, they revealed the inner desire that Hashem has for the Jewish People into the world. This removed the possibility of the external aspect of the world (the Egyptians) to control them, since it was obvious that they only exist in order to help the Jewish People serve Hashem.
When these great Tzadikim died, the ‘inner will of Hashem’ for the Jewish people became hidden in the ‘external will of Hashem’ for the world to exist in the natural order. In that dynamic it became possible for the Egyptians to enslave the Jews.
The flow of Life from Hashem at that time came from the ‘external aspect’ of Hashem’s will, like ‘someone who throws something behind himself over the back of his shoulder to someone he doesn’t like.’
This resulted in “we were slaves to ‘פ ַרְ עֹה -Pharaoh,’” who receives his life and existence from the ‘עוֹרֶּ ף-back of the neck,’ i.e., the external aspect of Hashem’s Will.
Subsequently, though, “Havaya Elokeinu (Hashem) took us out (from slavery),” with these two Names of Hashem, Havaya and Elokim, which represent “Abba (Chochma) and Imma (Bina)” of Atzilus, which internalized in themselves the ‘arms’ i.e. attributes of Kindness and Severity of Arich Anpin (Hashem’s Will).”
This process causes that “Hashem should shine His Inner Will to become ‘פ ָנִים – internalized.”
This ensures that Hashem’s conduct will be expressed as revealed goodness and kindness “With us forever.” (See Tehilim 67:2)
We mentioned previously that the word ‘פ נִים-face/countenance’ is related to the word ‘פ ְּנִימִיו ת-inner dimension.’ In the meaning of ‘פ ְּנִימִיו ת-inner dimension’ there are two very different meanings:
- The Inner Will and desire of Hashem, which is for the Jewish People and holiness.
- The process of becoming internalized, so that the Inner Will can permeate and become fully integrated into the inner dimension of Chochma and Bina.
Here, the Alter Rebbe is explaining the verse based on the second meaning of ‘פ נִים/ֲפ ְּנִימִיו ת.’
When the Inner Will of Hashem becomes internalized in Chochma and Bina, this causes Hashem’s conduct towards us to be revealed good. This is because Chochma and Bina, are “Wisdom and Understanding” of Atzilus, which guide and direct the conduct of the attributes of Kindness and Severity and all that occurs within creation.
That is what happened at the time of the Exodus (Yetzias Mitzrayim), when His Inner Will for the Jewish People became completely internalized and integrated into Chochma and Bina.
Even though, regarding the level of how Hashem ‘Soveiv Kol Almin-Encompasses all Worlds,’ i.e., Arich Anpin, it is written, “Darkness is like light,” i.e., there is the possibility for unholiness to exist just as holiness, as explained above, so how would the revelation of this level destroy the unholiness of the Egyptians and Pharoh?
We explained above that the level of Arich Anpin is analogous to the subconscious level of the person. In the subconscious, there exists the possibility of connecting to things that the person likes and focusing on things that the person hates. Since the subconscious gives room for things that the person hates, tapping into the subconscious should seemingly not be the answer to resolving a person’s problems of being involved in things that are harmful or hateful to the person.
Nonetheless, when a person takes what exists in his subconscious and brings it up to his conscious mind, he becomes cognitively aware of which aspects he truly wants, and which aspects he only wants superficially, or what he hates, altogether. This enables him to reject the negative or superficial things and embrace his true, inner ambitions and yearnings.
Similarly, on the level of Arich Anpin (the level that encompasses Atzilus and all worlds like the subconscious encompasses the conscious) there exists the possibility for holiness and unholiness simultaneously. However, when this level becomes internalized in the ‘concious’ level of Chochma and Bina (Wisdom and Understanding), then the Inner Will of Hashem becomes differentiated from the External aspect of Hashem’s Will. This causes that Hashem’s conduct should show how He loves holiness and hates unholiness.
Nevertheless, the Light of how Hashem ‘Soveiv Kol Almin-Encompasses all Worlds’ i.e., Arich Anpin, must shine into the world through the level of Hashem’s Light that ‘Memalei Kol Almin-Permeates all Worlds,’ i.e., Chochma and Bina of Atzilus which flow into the attributes of Atzilus.
We see this process reflected in how, from the ‘חָלָל-Space for Existence’ there comes forth a ‘ק ַו-Ray’ of focused Divine Light.
Originally, Hashem’s Infinite Light filled all of existence, leaving no possibility for an entity to exist with a feeling of independence or separateness from Hashem. To create the world, Hashem had to make a ‘ח ל ל-Space for Existence,’ where the Infinite Light is hidden in order to enable the existence of various levels and worlds that seem to have their own independent existence. This ‘ח ל ל-Space for Existence’ encompasses all worlds and beings that dwell therein.
This ‘ח ל ל-Space for Existence’ has in it the potential to become worlds and beings.
In Tanya, chapter 48, the Alter Rebbe gives an analogy of the power of imagination. In a person’s mind he can imagine a (relatively) endless possibility of things and beings, creating worlds and their citizens in his thoughts. What are those ‘worlds’ made out of? The very fabric of his imagination.
Similarly, the ‘ח ל ל-Space for Existence’ is the fabric of Hashem’s ‘thoughts,’ as it were, from which all worlds and beings come into existence.
Now, when a person imagines a specific object, he is taking the unlimited potential in his imagination and limiting it into a condensed ‘ray’ of focused thought, in order to produce a specific image.
Similarly, when Hashem created all the worlds in the ‘ח ל ל-Space for Existence,’ He took from the endless potential of possible beings and limited it into a ‘וַק-Ray’ of focused Divine ‘thought’ to produce specific worlds and beings.
We see from this process that the ‘Encompassing Light’ must be focused and limited through ‘Permeating Light’ – similar to focused specific thoughts – to produce anything specific.
Because of this, when the encompassing level of Arich Anpin shines through Chochma and Bina of Atzilus – the permeating level – it becomes defined and crystallized.
During this process of crystallization, the difference between the Inner Will and the External aspect of the Will becomes fully evident.
Due to this internalization of the Encompassing Light of Arich Anpin in the ‘Memalei-Permeating Light’ of “Abba and Imma that internalized in themselves the ‘arms’ i.e., attributes of Kindness and Severity of Arich Anpin (Hashem’s Will),” this brought about the miracle “That He took us out of Egypt from slavery to freedom” (Haggada Shel Pesach).
[This ends the main text of the maamar].
The Tzemach Tzedek’s Note: The Difference Between the Miracle of Pesach and Those of Chanuka and Purim
The Tzemach Tzedek, in the following note, explains that, based on the above explanation, we can understand the difference between the miracle of Pesach and those of Chanuka and Purim, (which was the original question of the maamar):
(See what is explained elsewhere, based on the Zohar (Vayikra beg.) on the idea expressed in the verse (Yeshaya 7:11), “Request for yourself a sign [from Hashem your G-d: Ask either from the depths or from the heights Above],” that miracles occur on two levels:
First Level: Miracles Clothed in Nature
The first: On the level of “...ask [a sign from Hashem] from the depths...,” meaning from the final letter ‘ה -Hei’ [of Hashem’s four-letter Name Havaya] which becomes invested in the garments of nature.
Hashem’s holiest name is י-ה-ו-ה. The final letter, the second ה' corresponds to the Sefira (attribute) of Malchus/Royalty. This is the lowest level of Atzilus, and is the direct source of creation. It ‘descends’ to be involved and invested in the lowliest of creations.
Since it is the level of Atzilus that ‘descends to the depths’ of the creations, it is referred to as ‘the depths.’ Thus, asking for a sign from Hashem from ‘the depths’ means to receive a revealed miracle from Malchus of Atzilus. Miracles that derive from this level become clothed in natural events. The miracle of Purim, and the miracle of the victory of Chanuka came clothed in nature, in perfectly Divinely orchestrated events in the Purim story, and, on Chanuka, in the battles of the Maccabees and their bravery and tactics etc.
Even though it is clear that both Purim and the Maccabees’ victory were miraculous in their outcomes, the way in which they transpired was seemingly natural.
This is because those miracles derive from Malchus of Atzilus, the final letter ה' of Hashem’s Name.
Second Level: Miracles That Transcend Nature
The second: On the level of “From the heights Above,” such as the miracles of the Exodus from Egypt and the Splitting of the Sea, which completely transcended the laws of nature.
Parenthetically, the miracle of the oil burning for eight days was completely supernatural, similar to the miracle of Pesach, unlike the military victory. This is one of the main reasons that the main emphasis of Chanuka is on the miracle of the oil, more than the miracle of the physical military victory.
