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November 19, 2017

The Serpent, also known as the Nachash Hakadmoni, was responsible for the “Primal Sin”, or fall from Grace, the state of pure Benevolence bestowed on humanity since Creation. Chassidus describes this as “Tzimtzum”, or “the contraction of God`s light”.

The middle word in the Chumash – “Gachon”, (Parsha`s Shmeini)  refers to the Archetypal snake as the Tenina Hagadol (Sefer Ha’Sichot 1991 pg. 273).

Had Adam and Chava (Eve) not succumbed to the temptation of eating from the Tree of Knowledge, referred to as the “the clusters of grapes” in Shir Hashirim (12;13) “Hanitzanim nirah b`Aretz”, mankind would have been spared the descent of Daas into the external worlds of B`Y`A` and beyond.

Had Original Man controlled his impulse to consume the clusters of grapes (same say figs) and allowed them to reach full maturation, they would have ripened for use as libation in God`s Temple.

The triumph of the metaphorical contrast – the Evil Archetype –  nurtures all the negative forces that obstruct the Redemption, as expressed in the passage of the middle of the Book of Psalms (Shir Hashirim 2;12 and 13, – “The righteous blossoms are seen and the small figs are ready for their ascent to the Temple.” But in Kepittal פ “Yechasrenu Chazir M`Yair”, translated as “the wild boars of the forest trample the clusters of grapes” (or figs), one sees again this dichotomy of forces:

  • Moshe vs. Pharaoh, 2) the mouths of the Meraglim perverting the beauty of the Land in their evil report (San Hedrin 104 b, the Maharsha explains the Gezeira on the letter “Peh” diminishing the letter “Ayin” (seen in Kepittal , and 3) the grape/fig clusters yearning for libation at the Temple being trampled by the wild boars of the forest.

I will now explore the mysteries of the obstruction to their respective remedies and how they hinder the Geulah:

There are multiple sources for Redemption narrative:

  • The redemption begins with the imprisonment of the Wine-Steward whose sin was pouring Pharaoh’s cup from contaminated wine. His subsequent dream of 3 tendrils bearing clusters of grapes as a premonition for Joseph that in 3 days Pharaoh would make a communal celebration. At which time he would call for his wine-steward, who would be freed and restored to his former state of grace in the eyes of Pharaoh. (footnote 1 This also illustrates that no event is coincidental. Rather, even the apparently trivial events such as the dream of the king`s servant are significant components of the king`s garment).
  • The dream of the clusters of grapes are forgotten until the Creator Visits Pharaoh himself with two disturbing dreams (Genesis Veyeishev).
  • These dreams perplex all of Pharaoh`s Tooth-Sayers until the Wine-Steward remembers Joseph`s powers of interpretation. Joseph`s interpretations resonate so powerfully with Pharaoh that he frees Joseph from prison, promotes him to the position of Secretary of State, which ultimately leads to the descent of Jacob`s family into Egypt.
  • While this saves Jacob, the son of Isaac from the famine in Canaan, it also leads to the enslavement of the Jewish people, their birth as a Nation, and their subsequent liberation.
  • The miraculous Redemption from Egypt is a derivative of the Exile of Adam and Eve in the Garden of Eden – the result of their succumbing to the temptation of the snake and the Sin of the Tree of Knowledge.
  • The second Archetypal Source of the Jewish Nation`s Exile is when they succumb to the false report of the Spies who negatively spin their observations about the Land of Israel. God`s anger is again In

The Redemption from Mitzraim involved overcoming the dominance emanating from the source of Pharaoh’s negative power which he drew from the Nachash Hakadmoni  – the Archetypal poison from the Tenina Hagadol. This was accomplished through the Ten Makkos, culminating in Makkos Ha`Bochoros (killing of the Egyptian Firstborn). We  draw from the recurrence of the Celestial Power recited in Parsha`s Bo and Beshalach. Just as this occurred at Midnight – the peak of darkness, the snake is referenced by the middle word in Chumash -the Book of Moses- by the word “Gachon” – the snake was shamed to crawl on it`s belly (Gachon).

  • In similar fashion, the remedy for overcoming the obstacle for the Final Redemption – involves the release of the shrunken ע from the Kelipa of the wild boars of the forest– [the middle-word of Sefer Tehillim -which is in Psalm פ ,]. Since this requires the activation of the power of Dovid Malka Meshicha, this remedy is referenced not by the middle word of the Chumash ( connected to Moshe Rebbeinu), but to the middle word of Tehillim – the word “Yair” – the wild boars of the forest that trample the grape-clusters. (found in the Book of Psalms of King David in Kepittal Peh).
  • The reversal of this Gezeira is accomplished by changing the Ayen of Yair into an Aleph of Yaar. The alteration of the single letter ע changes the meaning of the word “forest”, (where wild boars trample the grape-clusters), into “river”- “Yaar – יאר  with an א )where the wild boars drown).
  • In the perish of the Haftorah of Shevii Shel Pesach, (in the footnotes of Likutei Sichos 37, page 111,) the question posed by the Tzamach Tzeddek: “ Rather than reading the Song of Devorah which recounts the Splitting of the Sea of Reeds which is read in the Haftorah of Parsha`s Beshalach, we narrate the Song of David (Mechilta d`Rav Ismael pg. 170: Shmuel II; 22)”.

The Tzemach Tzeddek answers that “On the 7th day of Pesach there is a revelation of the light of the future Redemption of Mashiach, a descendant of King David”.

Regarding the 10 Songs of King David (Shmuel 21:19), the Me`Am Loez refers to Dovid as being called Elchanan, the son of  יער  “since he slew Goliath the Hittite”( ויך אלחנן בן יערי ארגים בית הלחמי את גלית הגתי ). Me`Am Loez also poses the possibility that  Elchanan, as an alternative to King David, may have been a descendant of Betzalel, the weaver of the curtains of the Mishkan, who slew Goliath`s brother Lachmi, one of the other three giants born to Harafa. The praise sang by David in the Haftorah included ten victories, including those over the four giants born to Ofrah (pronounced “Orpah”) after she parted from Naomi (as opposed to Dovid who descended from Ruth, who clung to her mother-in-law Naomi, rather than returning to her nation of origin.

The Me`Am Loez also refers to the use of the word יער for the House built by Solomon “He built his House from the forest of Lebanon (Kings:1: 7;2  “ויבן את בית יער הלבנון ” )

In his Maamer of the Haftorah of Shevii Shel Pesach, rather than repeating the historical narrative commemorating “The splitting of the Sea” (the Song of Devorah from Parsha`s Beshalach),  the Alter Rebbe brings the words from the Prophets regarding the Final Redemption: “V’Heinif Yado al Ha`Naar, Bo Rucha, v` Hikahu L’Sheva Nechalim” (Isaiah: 11;15). Rather than reciting the historical narrative, this again refers to the future Redemption, where Moshiach will split the River (“Yaar” or “Nachal”) into Seven tributaries referenced previously regarding the Malchus of Dovid and Shlomo.

Nachal is the mnemonic of “Notzer Hesed Alaphim” where the 13 Attributes of Mercy nurture the Alephs of Av and Aim, or א’ו’א  = Y-H). As it prophesies “On that Day” B`Yom Ha’hu: –  Y-H-Y-H, rather than Y-H-V-H). The translation of “it will be” (Y-H-Y-H) would simply be transformed from the dimension of time to that of it`s corresponding spiritual domain, where Y = Chochma, H = Bina, V = the 6 Middos of Z`A, and  H = Malchus (Sefer Mamarim תרע’ח “מן המצר קראתי  י-ה) The spiritual domain of Y-H-Y-H (Chochma and Bina without any descent) exists now but will only be revealed to us “on that day” (when the 7th day of Pesach comes to fruition and “U`malei Ha`Aretz Deah es Hashem”).

One comes to this similar deeper metaphorical level of understanding that characterizes that experience another Prophecy that likens the Exodus to Redemption is found in Micah (ז, ט’ו) “כימי צאתך מארץ מארץ אראנו נפלאות.הרי גאולה העתידה תהי נעלית יותר הרבה מהגאולה   דיציאת  מצרים (Sefer Hamamarim, Melukat 4 pg. רכה). The operational distinction of the Future Redemption, the Rebbe continues to explain in this Maamer (Acharon Shel Pesach, 1952) lies in the words אראנו נפלאות. “I will reveal Myself to you”. What will He reveal ? The root of נפלאות is פלא, which, spelled backward, is אלף, also used to symbolize the א of Av `v ` Aim (or Y-H, Chochma and Bina, but not lower into the contractions (Tzimtzumim) penetrated by the Vav of Z`A`.

Again, we see reference to the role of  א  in reversing  the Gezeira of the contracted Ayen of Yair, replacing it with the Aleph of Yaar. The shrunken ע from the Kelipa of the wild boars of the forest in Psalm פ can then revert to the expanded  ע in the שמע and the יער from   Kings:1: 7;2  “ויבן את בית יער הלבנון”.

In summary, the First Days of Pesach commemorate the Liberation from Egypt. Being an historical event, it is accompanied by the recital of the full Hallel and the Blessing of Shechiyanu. In contrast, the Final Days of Pesach allude to the anticipation of the Ultimate Redemption which ushers in the re-establishment of the Monarchy of the House of David.

Being that the Final Days portend of events yet to unfold, we are unable to make the Blessing of Shechiyanu or recite the full Hallel(Shaarei Ha`Moedim, Chag Ha`Pesach:2 pg. 290 [רצ-רצא]): “Shechiyanu pertains to something new. That explains why “Az Yashir” is in the future tense. For this reason, the Haftorah elaborates more on the Redemption of Mashiach which will be much higher than the exodus from Mitzraim. This in act warrants(full Hallel and) a Shechiyanu in its own right, not just as a conclusion of the Seven Days of Pesach). However, being that the Final Days of Pesach refer to the future Monarchy of David, the building of the Third Temple, and the Resurrection: There is only a glimpse, a Petichas Ha`Tzinor of these events, we limit Hallel and refrain from Shechiyanu until this reality is fully manifest [ed.]”.

The differences between the First and Final Days of Pesach can also be traced to the respective  fundamental Archetypal forces that constituted the Exile in Egypt compared with the current exile experience.

The Archetypal source for the Egyptian Exile derives from the original sin of the Chet Eitz Ha`Daas, where we succumbed to the temptation of the Original Serpent – the “Nachash Hakadmoni” as explained in the Rashi of Parsha`s Bo:  When Moshe Rebbeinu had to confront Pharaoh in his inner chamber, where he encountered Pharaoh`s  Spiritual source – the Tenina Hagadol (the Great Serpent, referred to in Ezekiel (29;3) (Sefer Ha’Sichot 1991, pg. 273).

If the Final Days of Pesach were merely the conclusion of the Avodah of overcoming the Negative Archetypal Force of Pharaoh, the customs would be like that of Shemini Atzeres: Concluding the Seven Days of Succoth, where  we recite the Blessing of Shechiyanu and the full Hallel prayer.

Were that the case, the Haftorah of Shevii Shel Pesach would be the Song of Miriam, recited on Shabbos Shira, Parshas Beshalach, which narrates the crossing of the Sea of Reeds. Instead, we recite the Song of David from the book of Shmuel.

This also confirms the independent  Archetypal Sources of the two exile experiences: On the first days, we describe the Redemption from Egypt, as is recited in the Haggadah and in the Haftarah (Joshua 3: 5-7 and 5:  2-6), where Joshua leads the Nation into the Holy-Land.

In contrast, the Final Days, while not yet fully accomplished, are referenced by the narration of the Song of David (Shmuel II:22)” in the Haftorah and subsequently by the Seudah of Mashiach, adopted by the Baal Shem Tov to help in actualizing the revelation of Mashiach, who is a descendant of King David”.


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