Shevi’i Shel Pesach
The Birthday of Faith
Why is Shevi’i shel Pesach
singled out with its own name? It is, after all, part of the holiday of Pesach.
It is not a separate festival like Shemini
Atzeret, which comes after Sukkot, which
warrants the blessing Shehecheyanu.
Although it is true that the sea split before Bnei Yisrael and they entered it
on that day (Mechilta, Beshalach), the entire holiday was replete with
miracles. Why then, is this day singled
out from among the others?
The Yismach Yisrael, in explaining
the writings of the Arizal, states that
love and illumination are an intrinsic part of the holiday of Pesach. But they are
not revealed until the last day.
It is known that one
acquires a middah after spending seven days toiling in it. Seven days correspond
to the seven planets, each symbolizing a different attribute. When one exerts
himself in a specific trait for seven days, he instills this middah into his being.
For that reason, Shevi’i shel
Pesach brings into actuality the potential instilled in the first day. It
can be compared to a birth after pregnancy. For, on the seventh day, all of the
love that the nation acquired on the night of the Seder, the night of kedushah,
becomes a part of them.
Moshe Rabbeinu told the
nation (Shemot 14:13), “Stand fast and see the salvation of Hashem.” This indicated
that they should stand fast and hold onto the spiritual illumination that they
received on the first night of the festival. Then, it would be firmly rooted in
them by the time they would reach the seventh day.
Moshe told Bnei Yisrael that
they would see Hashem’s salvation “that He will perform for you today.”
This alludes to the fact that if Bnei Yisrael maintain their spiritual service
all seven days of the festival, today (Shevi’i shel Pesach) they would merit
seeing the luminosity of Hashem’s salvation. They would then be enveloped with ethereal
light.
It would seem that the middah
they toiled to obtain was the trait of emunah. The way to acquire emunah is
through self-nullification and subjugation before Hashem.
Bnei Yisrael were
commanded (Shemot 12:20), “You shall not eat any leavening.” Chametz refers to
conceit, honor, and jealousy. Engaging in any form of these negative character
traits is forbidden for seven days. Through nullification of these traits and submitting
themselves to Hashem’s will for the duration of seven days, Bnei Yisrael would
surely attain emunah in Hashem.
The Torah describes Bnei Yisrael’s
acquisition of the Egyptians’ wealth upon leaving Egypt, and the
fact that they did not prepare provisions for themselves (ibid. 12:39). This was
the beginning of strengthening their emunah. Hashem kept His word to Avraham (Bereishit
15:14), “Afterwards they will leave with great wealth.”
Not only that, but no dog
whetted its tongue against Bnei Yisrael when they were involved in emptying out
Mitzrayim of its wealth (Shemot 11:7). The dogs did not bark or frighten the Jewish
people.
Great faith was displayed
by the Jewish nation in taking the booty of the Egyptians, without preparing provisions
for their trip. When emunah is implanted
in a man’s heart, he is like a newborn, or convert, free of sin (Yevamot 22a; Bechorot
47a). He feels a sense of security and fulfillment in his faith. Hashem is satisfied
with him. The word ִעי ִבי ש (seventh) has the same
root as the word ֵבע שָׂ (satisfied).
For seven days, Bnei
Yisrael had to work on emunah, until they attained the level of (Shemot 14:31) “They
had faith in Hashem and in Moshe, His servant.” On the seventh day, when they completed
their tikkun, they absorbed further lessons concerning the attribute of faith. It must be consistent and
persistent. And even if one’s tefillah is not readily accepted, one must
continue onwards with his faith, “travelling on” with his supplications, not
just praying at the standard set times.
Hashem taught them, too,
that without Torah there is no emunah, for Torah supports emunah. One should never
place his faith in himself, until his dying day.
Shevi’i Shel Pesach Is Compared
to Shabbat
I would like to add that Shevi’i
shel Pesach is like Shabbat, the seventh
day of the week. Shemittah, likewise, is the seventh year, as the pasuk states
(Vayikra 25:4), “The seventh year shall be a complete rest for the land.” The
Jubilee year comes after seven Shemittah years.
This is the foundation of our emunah.
The main aspect of Shabbat
is belief that Hashem created the world in six days and rested on the seventh, as
it says (Shemot 20:11), “For in six days Hashem made the Heavens and the earth… and
He rested on the seventh.” Therefore, all work is forbidden on Shabbat.
One is enjoined to believe that Hashem will compensate him for his loss of income
due to Shabbat observance. Chazal state (Beitzah 16a), “All of a person’s needs
are allocated for him from Rosh Hashanah through Yom Hakippurim, apart from
expenses of Shabbat…” Whoever adds to his Shabbat expenses, receives additional
funds from Hashem.
Unfortunately, in our day,
we see many Jewish businesses which thrive on Shabbat, just as during the week.
Sometimes, they even earn more on Shabbat than during an ordinary weekday. This
is all a ploy of the Satan. One who truly trusts in Hashem will be supported by
Him. But one who does not place his trust in Hashem, and opens
his business on Shabbat in order to support himself, is simply stealing
the money from Hashem. Could it be that Hashem would grant him profit for opening
his business on Shabbat?!
The pasuk states (Shemot 23:12),
“Six days shall you accomplish your activities, and on the seventh day you
shall desist.” What does the Torah want to tell us with this? One must work on
perfecting his middah of emunah during the six days of the week, so that by the
time the seventh day comes, it is implanted deep in his heart. This middah is
one of the most difficult to acquire. One must spend his entire life working on
it. Shemirat Shabbat is equal to all the other mitzvot (Yerushalmi Berachot 1:5;
Shemot Rabbah 25:16). For this reason, keeping Shabbat demands an added level
of faith, above that required for other mitzvot.
Working relentlessly on
the middah of emunah brings a person to fulfill all of the mitzvot, as it says
(119:86), “All of your commandments are faith.” The Navi (Chavakuk 2:4) similarly
states, “The righteous person shall live through his faith.” On Erev Pesach,
Bnei Yisrael began the task of strengthening their emunah, and worked on it
throughout the holiday, until they reached perfection on the seventh day.
Now we can understand why
the seventh day of Pesach is given its own name. It was the culmination of the period
when Bnei Yisrael infused themselves with emunah. They had no reason to fear
Pharaoh, head of the kelippah, or any other evil. Yet, as long as they had not
yet witnessed the miracle of the sea splitting, they were afraid. Moshe told them,
“Stand fast and you will see the salvation of Hashem.” Once they saw the dead Egyptians,
they were placated.
While still in Egypt,
Moshe told the nation to withdraw from avodah zarah and draw forth a sheep for the
mitzvah (Yalkut Shimoni, Shemot 195; 206). Bnei Yisrael tied the sheep to their
bedposts (Zohar III, 251a). The word שה (sheep) has the same gematria as the
word הקר (the coldness). They were enjoined to bind and slaughter the
coolness of heart that opposes emunah. Emunah means eradicating avodah zarah from
one’s heart. The foundation of emunah of Shevi’i shel Pesach is “passing over” our
past, eradicating avodah zarah from our hearts.
Hashem always helps those
who work on their emunah. So it is on Shabbat, and so it is on Pesach, specifically
on Shevi’i shel Pesach, when Bnei Yisrael merited special illumination.
Every festival has a
specific spiritual inspiration upon which it is based. According to the words of
the Arizal, the seventh day of Pesach gains its spiritual potential from the
first day of the festival. It is akin to a birth after being in the womb of the
preceding days of the festival.
Shevi’i shel Pesach is the
birthday of emunah. The pregnancy is the preparation one makes to arrive at emunah.
Shevi’i shel Pesach brings forth spiritual strength, which, in turn, illuminates
the entire year.
In Summary
Shevi’i shel Pesach is
singled out from among all of the other days of Pesach, even though it is really
part of the holiday. The Arizal explains that the attribute of emunah is
instilled into the holiday on the first day of Pesach. Toiling to acquire emunah
throughout the festival is similar to undergoing a spiritual pregnancy. On the seventh
day, his efforts “bear fruit,” and the trait of emunah is born, becoming his personal
acquisition.
Moshe Rabbeinu told the
nation, “Stand fast.” He told Bnei Yisrael that they should hold tight to their
status as people who witnessed Divine revelations through submission to Hashem.
With the power of their faith, they defeated the Egyptians.
The Culmination of Pesach
Shevi’i shel Pesach is the
signature seal of all of the days
of Pesach. It is written in sifrei kodesh that Shevi’i shel Pesach is the most important
day of the festival. How is this so?
Also, what is unique about
this day, when Bnei Yisrael entered the Yam Suf and were saved by Hashem splitting
the sea? (Mechilta, Beshalach)
Why did Hashem choose to finish
off the Egyptians by drowning them in the sea? Furthermore, why
did Hashem tell Moshe (Shemot 14:15), “Why do you cry out to Me?” Why should he
not pray to Hashem?
Shevi’i shel Pesach is
special in that it is the day we take delight in Hashem’s coronation upon the world.
Hashem did not want to associate His
Kingship with the killing of the Egyptians. Therefore, He extracted Bnei
Yisrael from their midst (Devarim 4:34), removing them from serving the Egyptians.
The fact that not one Jew remained
in all of Egypt is in itself a great miracle. Even those in far-flung regions
were not forgotten. And even those who thought that they would never see the
light of liberation, considered as gentiles and slaves without Torah, were all
brought miraculously to one place, from where they left Egypt.
This is hinted at in the
word רעמסס (Ramses – one of the cities which Bnei Yisrael built in Egypt). The letters
of the name spell out a message.
רע means
bad, and מ"ס is
the acronym for the kelippah. Specifically from the hotbed of negative forces, 'ס (sixty)
ten thousands (600,000) of Bnei Yisrael emerged to accept the Torah, given after
Moshe was in Shamayim for 'מ (forty) days (Menachot 99b). The power of
the kelippah was finally subdued in the face of kedushah, in the zechut of Kabbalat
HaTorah.
This was all on the first
day of Pesach. On the seventh day of Pesach, Hashem wreaked vengeance on His
enemies and their angels. Then, He was crowned as King upon the entire world. This
is the
fulfillment of the pasuk (Shemot 15:18), “Hashem shall reign for all eternity.”
Moshe Rabbeinu reassured
Bnei Yisrael that they had no reason to fear the Angel of Egypt. Hashem Himself
hardened the hearts of the Egyptians so that they should pursue the Jewish
nation, in order to bring about their downfall
(Tanchuma Beshalach 7). He did this in order to avenge His honor, for Pharaoh had
said (Shemot 5:2), “Who is Hashem that I should heed His voice?” At the
Splitting of the Sea, they were singing a different tune. They proclaimed
(ibid. 15:11): “Who is like You among
the Heavenly powers, Hashem!” Chazal expound
on this, stating that Hashem will eventually rule upon the entire land (Yalkut
Shimoni, Beshalach 250).
This is all on condition that
Bnei Yisrael remain steadfast in their Avodat Hashem. For when they are steady
and stable in their course, without vacillating, they bring might and power to the
nation (see Tehillim 68:36). They grant Hashem the power to take revenge upon the
nations of the world. Then they witness His salvation, for He is spared further
desecration. If Hashem’s Name is profaned, it is our fault. It is because we
are not secure in our service of Him. Everything depends upon the Avodat Hashem
of Bnei Yisrael.
On Shevi’i shel Pesach,
Hashem became King over Bnei Yisrael and
the entire world. Moshe Rabbeinu told the people that they would see the
salvation “היום לכם יעשה אשר – that He will do with you this day.” The letters of the word לכם (with
you) also spell the word מלך (king). For on the seventh day of
Pesach, Hashem truly became King, and Bnei Yisrael became connected to Him (Otiot
d’Rabbi Eliezer 1). There can be no king without a people (Kad Hakemach, Rosh Hashanah
70:1). Bnei Yisrael’s connection to Hashem is complete only through their steadfastness
and persistence in their avodah and fear of Heaven.
The day that Bnei Yisrael
witnessed the dead Egyptians upon the shore of the Yam Suf (Shemot 14:30) was
the great day when Hashem ruled over the entire world. Many measures of
greatness were granted to Bnei Yisrael then. Through their strong desire to
receive the Torah after forty-nine days, they would establish an eternal bond with Hashem Yitbarach. (Both of His Names are
numerically equivalent to the word מלך, adding one for the word
itself.) They would also be connected to the Ineffable seventy-two letter Name.
This is a great kindness of Hashem. The word חסד (kindness) is also numerically equivalent
to seventy-two (see Zohar II, 1b).
Similarly, they would be connected
to the Ten Commandments, which they
would receive afterward from Hashem Himself. This proved that they were on an
elevated level. This is hinted to in the words “that He will do for you today –
היום לכם יעשה אשר.” The
gematria of these words, adding one for each phrase, equals the gematria of the
words 'י דברות (the Ten Commandments) and ב"ע שם (the seventy-two letter Name).
The bond that we establish
with Hashem is alluded to in the name of Shevi’i shel Pesach. The initials of
the first two words of של שביעי פסח have the gematria of
six hundred, the same as that of the word קשר (bond).
Moreover, “He (Pharaoh)
took six hundred elite chariots and all the chariots of Egypt” (Shemot 14:7).
In the merit of the bond between Bnei Yisrael and Hashem, these six hundred
chariots, the epitome of שקר (falsehood), which also has the gematria
of six hundred, suffered defeat at the sea. Bnei Yisrael give
might and majesty to Hashem when they become close to Him.
In the remaining letters
of the words, the seventy-two letter Name of Hashem is hinted at, along with the
forty days which Moshe spent in Shamayim, receiving the Torah, and the Ten Commandments,
corresponding to the ten Sefirot (see Tikkunei Zohar 17; 31a). Their entire
creation was in the merit of Torah. This took place when Bnei Yisrael
subjugated themselves to Hashem’s sovereignty on Pesach in Mitzrayim, when He passed
over their homes (Shemot 12:23).
The Power of Torah and Tefillah at the
Yam Suf
We find that Hashem
silenced Moshe’s prayers. But we don’t
find that Moshe even prayed. We can say that his proclamation (Shemot 14:13)
“Stand fast and see the salvation of Hashem” was a form of prayer.
Hashem responded (ibid.
15), “Why do you cry out to Me?” He meant to say it was not the time to pray at
length, for every moment that went by denoted a lack of His sovereignty. It was
a time most auspicious to reinstate Hashem’s Kingdom over the entire world,
preceded by Bnei Yisrael’s travelling. They would strengthen themselves in Torah,
traversing its length and breadth.
Torah provides a person
with more power than tefillah does. Our Sages state (Avot 1:2), “The world
depends on three things – on Torah study, on avodah (prayer), and on kind deeds.”
Torah is first and foremost, and only afterward is tefillah (Ta’anit 2a). Only
by the power of Torah does one reach elevation in tefillah.
Hashem asked Moshe why he
saw fit to cry out to Him. Hashem told him to speak to Bnei Yisrael, telling them
to continue preparing to receive the Torah and become involved in its mitzvot,
for this how they merited leaving Egypt. They were stable in their mitzvah
observance, without adding or subtracting from it, as the pasuk
adjures us (Devarim 4:2), “You
shall not add to the word that I command you, nor shall you subtract from it.”
Hashem saw fit to destroy the
Egyptians specifically at the Yam Suf and not inside their homes. It was at the
Yam Suf that Bnei Yisrael reached an elevated level of emunah. In the merit of
Torah and tefillah, they overpowered the kelippah of Egypt. Therefore, Egypt’s
downfall took place when the waters came crashing down upon them, for it was there
that Bnei Yisrael’s faith brought them salvation.
Seudat Emunah on Shevi’i Shel Pesach
Many devoted Jews would
prepare a festive meal after Shevi’i shel Pesach, which is called Seudat
Mashiach. The Sephardim in Morocco and the eastern countries have the custom to
prepare a Mimouna meal after the holiday. The word mimouna is derived from emunah.
My father, zy”a, used to say that Pesach is the festival of emunah. We believe
that Hashem will send the geulah. And although we have not been redeemed at the
beginning of this Chodesh Nisan, meriting the rebuilding of Yerushalayim, and offering
the korban Pesach, we continue believing that the geulah will arrive.
The basis for these festive
meals is emunah in Hashem and the redemption, when the world will receive its complete
tikkun, and Hashem’s Name will be recognized. This custom was established immediately
after Pesach, to teach us that Shevi’i shel Pesach is the
day upon which Hashem is coronated upon the
entire world, just as our ancestors crowned Him as their King in
Mitzrayim and at Kriyat Yam Suf.
Shevi’i shel Pesach is an auspicious
time to resolve to become sanctified and closer to Hashem, like a servant
before his master, and like a slave before his king, the King of the world.
If we are not redeemed on
this day of Hashem’s coronation, it is our fault, for our devotion is not yet
complete. Therefore, immediately after the festival, we take pleasure with our
King and continue serving Him, believing that the redemption is near.
We begin this connection with
Hashem at the beginning of the festival, and maintain it throughout. We also begin
counting the Omer up to the day of Matan Torah, the day upon which were given
the Ten Commandments, which rectify and connect all worlds, alluded to in the ten
sefirot (Zohar III, 69a; Sefer Yetzirah 14). We resolve to continue strengthening
our connection to Hashem after the festival.
Moreover, the ten sefirot are
hinted at in the words פסח של שביעי. The
word פסח is numerically equivalent to קמח (flour). Chazal state (Avot 3:21), “If there
is no flour, there is no Torah; if there is no Torah, there is no flour.” In
this manner, we continue raising our level of emunah even after the holiday.
After Shevi’i shel Pesach,
we continue upholding our
connection with Hashem. It is a bond which will never be broken. With perfect faith, we await the Mashiach to make
his appearance, speedily in our days. This will bring about the rectification
of the entire world, and all will believe in the Kingship of Hashem.
In Summary
Shevi’i shel Pesach is the
most significant day of the entire holiday of Pesach. On the first day of
Pesach, Bnei Yisrael left Egypt, but their tikkun was not complete. But on the
seventh day of Pesach, Hashem became King upon the entire world. Only when we
are steadfast in our Avodat Hashem can Hashem rule over the world. If the nations
do not accept His rulership, we are to blame. The gematria of the two letters 'ש of של פסח שביעי equals six hundred, the same as the gematria of the word קשר (bond).
This is the bond we enjoy with Hashem, in the face of the שקר (falsehood)
of the Egyptians, represented by the six hundred choice chariots at the sea.
This also alludes to Torah, given after forty days, and also the ten sefirot.
Hashem instructed Moshe
not to increase his tefillot. Only with the power of Torah and emunah could
they defeat the Egyptians. This is the secret behind the Seudat Mashiach and Mimouna
festivities after the festival. These express our emunah in Hashem and in the
future redemption, when the entire world will recognize the Kingship of Hashem and
come to its final tikkun.
The Lasting influence of Pesach
“This is the thing that
Hashem has commanded you to do; then the glory of Hashem will appear to you” (Vayikra
9:6)
Chazal ask (Torat Kohanim,
ibid.), “What is it that they were commanded to do? It is to remove the Yetzer
Hara from their hearts, and be of one heart and mind to do the will of Hashem.”
Chametz alludes to the Yetzer
Hara. It is “the yeast in the dough,” preventing a person from serving his Creator.
When we eliminate chametz from our possession for seven days, it hints to
combating the Yetzer Hara. We then have the ability, after the holiday, to
continue with the kedushah gained on it, to defeat the Yetzer Hara throughout the
entire year.
The Shabbat following
Pesach, which is often parashat Shemini, has the power to affect the person
throughout the rest of the year, giving him strength to vanquish his Yetzer
Hara. The Beit Yisrael of Gur writes the following on this subject (Shemini 5712,
first essay). His words are as follows.
It is incumbent upon a person
to strengthen himself on the first Shabbat, as this will empower him during the
rest of the year to nullify the Yetzer Hara after the spiritual salvation of Pesach.
The Gemara states that from the sixth
hour of Erev Pesach onward
chametz may not be in a person’s domain (Pesachim 6b). The Chidushei
HaRim, zt”l, expounds on this: Whatever is not under a person’s control, will
be under the control of his Yetzer Hara. Pesach is a time that is propitious for
claiming control over all areas of one’s being.
Much effort and exertion
is necessary in the days of Pesach, in order to conquer the Yetzer Hara, and annul
this force for the entire year. The day after Pesach, the eighth
day of the Omer, indicates a level above nature. This day is auspicious for drawing
kedushah upon oneself. One should exert
himself on the Shabbat following Pesach, yearning for the days of Pesach that
have just passed. This awakening from below will arouse a spiritual awakening
from Above (Zohar I, 88b), influencing the entire year.
Our task on the Shabbat
following Pesach is to bring oneself back to the spiritual level that he
enjoyed during the seven days of the festival. During these days, he refrained from
chametz, the quintessential reference to the Yetzer Hara (Berachot 17a).
On Pesach, every person
can take an example from the thin matzah and learn to be humble. This requires working
on one’s middot. Hand-made shemurah matzot allude to the physical work of
nullifying the chametz.
The difference in the gematria
of the word חמץ (chametz) and the word מצה (matzah) is three. This hints to the
three chief traits which take a person out of this world. They are: jealousy,
lust, and honor (Avot 4:21). These negative characteristics spoil a person. Our
main mission on Pesach is to eradicate these traits from ourselves.
One who refrains from
eating chametz on Pesach is able to
rectify his character traits and transform himself from the state of
chametz to the state of matzah. In this merit, he conquers his Yetzer Hara, who
wishes to destroy him. The greater the person, the greater is his Yetzer Hara (Sukkah
52a). This is our assignment during the seven days of Pesach. One who serves
Hashem properly nullifies his Yetzer
Hara and is as if born anew, as the Arizal states.
The Power of Elevation After Pesach
On Pesach, a person
transforms himself from chametz to matzah, nullifying all negative traits in
preparation for the eighth day. How is it possible, after Pesach, to revert
back to chametz, an allusion to the Yetzer Hara? Chametz is corrupt,
representing the negative character traits between man and his fellow man. Even
Yom Kippur cannot atone for these types of sins, until a person mollifies his
friend (Yoma 85b). How can he return to his former evil qualities?
After a person has
corrected himself on Pesach and elevated himself from the level of chametz to
that of matzah, even nullifying the Yetzer Hara of jealousy, lust, and honor, he
is considered to be on the level of Pesach. The letters of the word פםח spell
סח פה (a speaking mouth). This alludes to the expression תומו לפי סח (speaking in all innocence), meaning that
he walks with perfect innocence before Hashem.
This person reaches such a
high level that even if these negative traits confront him after Pesach, he
has the wherewithal to distance himself from them. This is in line with Hashem’s
command to man (Bereishit 2:17) “Do not eat from it.” If during Pesach a person
keeps his distance from chametz, representing negative character traits, and nullifies
his Yetzer Hara, then after Pesach, he will surely be able to stay away from bad character traits,
and they will not influence him in the least.
Not only that, but it was
worthwhile creating the entire world for this person. The Gemara states (Sanhedrin
37a) that a person should say, “The world was created for me.” The entire
Creation was just in order to give us mitzvot
(Berachot 6b). The word Bereishit is
explained as: “For Bnei Yisrael, who are called ‘The first of His crop’” (Bereishit
Rabbah 1:1; Rashi, ibid.).
On the one hand, a person may
feel that he is unworthy of having the entire world created for him. This
can cause him to feel humble
and negate his own
desires. On the other hand, he is enjoined to think that the entire world was
created in his honor. But one must be careful not to allow this attitude to cause
him to feel arrogant.
One should view the entire
world as his possession, deposited with him to safeguard. If he damages anything,
he in essence damages himself. This being the case, how can he aggrandize himself over others, or be jealous of them? That
would be like showing off to himself or envying himself.
When one takes this
message to heart, he eradicates these negative character traits, maintaining the
level of matzah throughout the year.
Here it is appropriate to quote
the holy words of the Admor MiKlauzenberg, zt”l:
“We find people who
undertake to engage in Torah study and do the will of the Creator. They begin
their resolution with great enthusiasm but, in the end, are unsuccessful. This is
astounding. Chazal state (Shabbat 104a; Yoma 38b), ‘He who comes to be
purified, is assisted from Shamayim.’ Why do they meet with defeat?
“This concept is also
applicable concerning Torah (Sanhedrin 26b). Why do we find that the doors are
sometimes closed to those who wish to learn?
“Upon contemplation, we
find that those who desire to study, or do Hashem’s will, say, ‘I will study,’ ‘I
will do teshuvah,’ etc. He leaves Hashem out of the equation. What is a person,
after all, and what is his life worth? He will be returned to a place of
dust, worms, and bugs (Avot 3:1). One
who truly desires to learn Torah, or do teshuvah, should not rely on his own merit,
but should include himself among Klal Yisrael. He should implore Hashem for
mercy, for only as part of the congregation can he hope to achieve.
“For this reason, we say, ‘Return us to Your
Torah, and bring us close to Your
service,’ not, ‘Return
me… bring me
close.’ Alone, a
person is worthless. He can succeed only when he is part of the group.”
We find many examples of
the use of the word “I” in reference to Hashem. For example, “I am Hashem your
G-d,” “I am Hashem Who took you from the land of Egypt,” “I am Hashem Who sanctifies
you,” “I and not an angel, I and not a Seraph.”
Only in reference to Hashem
is it fitting to use the word “I.” Only He is deserving of pride. “Hashem has reigned.
He has donned grandeur” (Tehillim 93:1). Hashem cannot exist in this world
together with the arrogant (Sotah 5a; Arachin 16b). An arrogant person can
never ascend spiritually, or come close to Hashem.
How delicate is the
balance a person must maintain between the firm faith that the entire world was
created for him (“for me the world was created”) and, on the other hand, “What
am I and who am I? Nothing but mere flesh and blood.” How fine is the line he
must walk between these two mindsets.
When a person contemplates
this, he will eradicate the Yetzer Hara from his heart and resolve to serve
Hashem with perfect fear. Shevi’i shel Pesach is most propitious for
this, as he has
already eliminated all vestiges of chametz from his heart by then.
Hillel Hazakein teaches (Avot
1:14), “If I am not for myself, who am I?”
Every person must exert himself to become the perfect “I” for whom the entire world
was created.
This then, is a person’s
mission in this world. On the one hand, he should feel as though the entire
world was created in his honor, on the other hand, he should feel humbled to
the extent of “Who am I and what am I?” This will prevent him from having
feelings of pride. The pasuk in Mishlei states (16:5), “Every haughty heart is
the abomination of Hashem.” A person is nothing at all, as the pasuk states (Bereishit
3:19), “For you are dust and to dust shall you return.” This approach will help
a person humble himself before others.
The Essence of Renewal – Unity
and Self-Nullification In order to forge a bond of closeness with Hashem, one
must be at one with his fellow Jews.
This is illustrated by Aharon.
When he came to offer a
sacrifice in the Mishkan on the eighth day of its inauguration, he waited
for a fire to descend, but none did. He then told Moshe, “Maybe it is because I
sinned with the Golden Calf” (Tanchuma, end of Tetzaveh). It is astounding that
Aharon Hakohen, who was anointed High Priest, the chosen one of Hashem, should think
this way about himself.
Aharon was on an exalted
spiritual level. Although he was the holy one of Hashem, the tzaddik upon whom
the entire world rested and in whose merit the Jewish people were protected by the
Clouds of Glory (Ta’anit 9a), he nullified himself, and stated that maybe the
fire did not come because of his part in the sin of the Golden Calf. He acted l’shem
Shamayim concerning the Calf, stating, (Shemot 32:5), “A festival for Hashem tomorrow,”
“For Hashem and not for the Calf” (Vayikra Rabbah 10:3). Still, he assumed responsibility
for the lack of Hashem’s Presence, when the fire did not descend, and would not
cast aspersion upon Bnei Yisrael.
Moreover the pasuk states
(Vayikra 9:23), “And they went out and they blessed the people.” What was this blessing
of Moshe and Aharon? “May it be Hashem’s
will that the Shechinah rest on the work of your hands and may His grace be
upon us” (Yalkut Shimoni, Shemot 417; Rashi; Targum Yonatan.) Through his actions, he brought down the Shechinah to rest upon them, and he blessed
them that the Shechinah be present in their deeds.
Aharon was self-effacing
and considered himself the same as any other member of Klal Yisrael. For that reason,
he blessed them that in their merit the Shechinah would rest on the Mishkan.
This is alluded to in the “eighth” day, for the number eight denotes a level
above nature, a level reached through humility and submission.
Let us return to our original
pasuk: “This is the thing that Hashem has commanded you to do; then the glory
of Hashem will appear to you” (Vayikra 9:6). When a person removes all personal motivations and humbles himself
perfectly before others, then Hashem appears before Bnei Yisrael.
This was Aharon’s mission.
He added levels of greatness to his Avodat Hashem and made boundaries around
Hashem’s mitzvot (Avot 1:1). The early Chassidim, who were involved in
self-flagellation, acted similarly (see Bereishit Rabbah 2:2). They distanced
themselves even from what was permitted to them, attaining perfect humility and
subservience to Hashem. Only in this manner is the Yetzer Hara uprooted from
man’s heart, allowing him to attain true yirat Shamayim.
In Summary
The Shabbat after Pesach has
the special quality of empowering and revitalizing one’s Avodat Hashem for the entire
year. This is because everyone has nullified the chametz, an allusion to the Yetzer
Hara, and drawn close to Hashem. We are able to attain these levels when we are
unified. If a person learns Torah, but does not manage to inject vitality into his
life, it is because he has not uprooted the Yetzer Hara and does not live in
unity with his fellow Jews.
The removal of chametz
allows us to eradicate the negative traits of jealousy, lust, and honor.
Afterwards, kedushah descends upon a person, and will affect him throughout the
year. Even though he reverts back to eating chametz after Pesach, these bad
character traits have no influence upon him any longer, for he has become
sanctified with an elevated level of holiness. He is likened to one for whom
the entire world was created, and he himself must safeguard Hashem’s creatures,
himself included.
Most setbacks in Torah and
teshuvah are due to arrogance, when a person is concerned only with his own
self. Hashem is the only One deserving of pride, and only He can use the term
“I.” Therefore, each person must behave with humility, yet also believe that
the world was created for him. Striking the perfect balance between these two
mindsets will help one attain humility and enable him to eradicate the Yetzer Hara
and come close to Hashem.
