Everyone asks what is the difference between the question of the tzaddik and the rasha? Although there are many interpretations, the question still was a question. The difference between the tzaddik and rasha isn't very evident (Emrei Emes.) The possuk in Malachi (3:18) says וְשַׁבְתֶּם֙ וּרְאִיתֶ֔ם בֵּ֥ין צַדִּ֖יק לְרָשָׁ֑ע. Why is there a need for שַׁבְתֶּם֙ וּרְאִיתֶ֔ם, it should be obvious immediately the difference? Because sometimes the difference between the tzaddik and rasha isn't so obvious!
The difference between the words חמץ ומצה is the slight difference between the ה and ח. As the Sfas Emes (5631) puts it: וכן בזוה”ק פינחס כי ההפרש בין חמץ למצה הוא נקודה אחת שבין ה’ לח’ ע”ש כי ה’ היא הנקודה בתוך הד’ שיודע שאין לו כלום רק נקודה פנימיות שנתן השי”ת. וע”י שממשיך הנקודה לעצמו ונעשה ח’ הוא חמץ ע”ש. (The Zohar is here.) The Sfas Emes explains the difference is that the main part of the letter ה is a ד. The Sfas Ems views the main body of the ה, the ד part as representative of the person's own ability. The leg of the ה is the "dot" inside, the inner dimension, which is Hashem's backing of the individual. In the ה form, the person acknowledges that his power comes Hashem, in the ח form the person takes that backing and claims it for himself as well. The source for this difference is in a person's humility or lack there of. Chametz is left to rise, it is filled with air as opposed to matzah which is not. A chametz person is filled with hot air, a false sense of pride; the matzah man is not, he realizes its Hashem's backing that allows him to succeed.
The first half of the Sfas Emes says מצה זו כו’ שלא הספיק בצקם של אבותינו להחמיץ עד שנגלה ממ”ה הקב”ה כו’. הרב ז”ל בסידור פי’ כי מצה כמו שהיא בלי התנשאות. שהוא חמץ. הגסות. שמנשא עצמו ועולה בנפיחה. וע”י שהי’ להם גילוי שכינה הי’ נשאר מצה ע”ש. What this means is that many ask how can the possuk say we ate matzah because we were rushed out of Egypt (12:39,) we were already commanded beforehand not to eat chamatz that night? And why does the Haggadah give the reason for eating matzah because we left early, the commandment to eat matzah on the first night was given beforehand (12:17-18)? The Alter Rebbe explains (in the Siddur and in more detail in Likutay Torah Tzav pg. 13) that they ate matzot in the night because of the commandment. However, the dough that they took with them wasn't chametz, rather matzah as the Haggadah says עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, וּגְאָלָם, the emphasis according to the Alter Rebbe is that is was the presence of Hashem that didn't allow the dough to rise. Due to the the presence of מורא גדול - זו גילוי שכינה everyone's sense of haughtiness was completely curbed and there was no room for any air cause the dough to rise. The גילוי שכינה kills out any sense of self. It is that matzah that they took with that out of Egypt that we attempt to mimic every year.
It is a small difference between the words חמץ ומצה, but sometimes that is what makes up the difference between the צדיק ורשע. Let us merit to take the lesson of the matzah to heart and open our ח to be a ה and then we can go from חרן to רנה (see Torah Or pg. 42.) And then we may turn our חמץ into צמח- את צמח דוד עבדך.
The Sfas Emes Pesach 5651 writes ליל שמורים הוא לשון רבים. כי מצפין כביכול גם בשמים להיות בא ליל גאולה. ומכש”כ למטה שצריכין כל ימי השנה לשמור הלילה הזאת שהוא זמן גאולה. וכפי השמירה ששומרין ומצפין כל ימי השנה כך נפתח הארת הגאולה בליל שמורים. וי”ל עוד ליל שמורים הי’ עד שבאה הגאולה דיצ”מ ומאז ועד עתה הוא הלילה בתוספת ה’. שמורים לכל הדורות. What is does the end of the Sfas Emes mean, what is the difference between ליל and לילה, what is the significance of the 'ה at the end, does it have something to do with this or does he mean something else?
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