English translation — ימים אחרונים דחג הפסח

A.

Regarding the caution not to eat soaked matzah during the holiday of Passover, it is known what the Alter Rebbe writes in his responsum¹

that "one who is stringent, a blessing will come upon him...

there is a great reason in the matter to be careful due to concern of a biblical prohibition"

(or putting into soup)

and "ground matzah from which they make rounds" which "one must discuss regarding this the law of mixtures"],

and he concludes "but nevertheless on the last festival day, one who is lenient for the sake of joy of the festival has not lost out."

In practice, however, the conduct of our Rabbis, our leaders, was seen,

that at the meals of the last day of Passover²

they would not only be lenient,

but also <b>insist</b> on eating soaked matzah³.

What if every custom of Israel "is Torah"⁴,

then all the more so that this is so regarding a practice <b>in public</b>⁵

of our Rabbis, our leaders⁶.

One could seemingly explain,

that the intention of their practice was to be meticulous

(not in eating matzah that is soaked in relation to <b>the last day of Passover</b>,

but)

in "the joy of the festival" — but one cannot explain thus⁷

because

(in addition to that which by the other festivals they did not see by them a custom similar to this; and if because of the joy of the festival,

this is after all relevant

(seemingly)

also by the festival⁸

of Sukkot and the festival of Shavuot⁹)

The Alter Rebbe says after all "<b>the one who is lenient</b> because of the joy of the festival <b>did not lose out</b>",

i.

e.

(not only is this a <b>leniency</b> in the caution that is required <b>on Passover</b>,

but)

it is in this only that "did not lose out" but not any gain — <b>beautification</b> "because of <b>the joy of the festival</b>".

2.

One could say,

that the above conduct is in order to make a distinction and differentiation¹⁰

between the last day of Pesach¹¹

and the seven days before this¹²,

It is, however, difficult to say¹³

that for the sake of differentiation alone — one should be meticulous¹⁴

to eat roasted [food],

and especially as we have seen the conduct of our Rabbis, our leaders,

that they were precise to soak every food item¹⁵

(if for a differentiation — one would not have needed it to be with every food item).

3.

According to the simple explanation, it can be said,

that since the Alter Rebbe rules that "the one who is lenient for the joy of the festival has not lost," therefore for this very reason they were particular to dwell in the sukkah during the intermediate days of the festival — to emphasize the novel law and teaching of the Alter Rebbe.

And in the manner that we find in the Gemara¹⁶

that "Rav Acha the son of Rava <b>was particular </b>for two and one"

(taking a myrtle that has only "two leaves on one stem and one leaf below that rises and rides over the two"¹⁷)

like the opinion of Rav Kahana,

although Rav Kahana said "<b>even </b>two and one" and "three in one

קינא all the more so that it is kosher"¹⁸,

only "since it emerged from the mouth of <b>Rav Kahana</b>",

his student in that <b>edition</b> was¹⁹.

From this, however, that they did this with every food and food it is understood that this is not

due to the reason of "since it emerged from the mouth of the Alter Rebbe",

but this has a connection,

pertains to the very essence of the matter of <b>the last day of Passover</b>,

and consequently — to all its details

(including — foods).

And as discussed once²⁰

In this precise language, the custom of Israel is <b>Torah</b>,

that

(This is not just a matter that has the force of Torah

(in the manner of the custom of our fathers in our hands,

Do not change the custom of your fathers²¹),

and as the well-known response of the Rashba²²,

(only)

but)

the custom is

(also)

a

(Torah)

<b>teaching</b> about its unique content and subject — and in our case,

about the unique content and subject of the last day of Passover.

D.

And one can say the point of the explanation in this

(in the inner dimension of the matters)

It is known²³

the difference between Passover and Shavuot regarding chametz,

that on Passover chametz is <b>forbidden and utterly</b> and on Shavuot chametz is not only permitted,

but on the contrary an <b>obligation</b>,

the two loaves on Shavuot must be specifically “<b>chametz</b>

and moreover specifically they become a <b>permitter</b>²⁵

for

(Menachot)

<b>matzah</b>²⁶.

And the explanation in this is: "chametz" indicates haughtiness and self-elevation,

which is the source of all kinds of evil,

and therefore on Passover,

when one is still at the stage of "the Exodus from Egypt",

one must then "flee" from "chametz",

even to the extent of "it shall not be seen"²⁷

and "it shall not be found"²⁸.

However, on Shavuot,

which comes after the service of the Counting of the Omer — when one refines all the seven attributes of the animal soul and all their details

(chesed within chesed, etc.)

— then chametz is not only not a contradiction to the service of G-d,

but on the contrary: one then stands in a state that with the chametz itself one <b>can</b>

(and consequently — one <b>must</b>)

engage in the service of Torah and commandments

(and see the concept "and his heart was lifted up in the ways of G-d"²⁹)

; because the ultimate purpose of the elevation is "the transformation of <b>darkness</b> into light",

that one should the darkness itself³⁰

transform into light,

and therefore on Shavuot there must be — "chametz

(specifically)

(they shall be baked)

shall be baked".

5.

Based on this it is understood that something similar to this is also on the last day of Passover: at the time when one

Already — on the last day of Pesach — counted

(clarified)

All <b>seven</b> sefiros

(midos)

of the first

(and main)

sefirah and midah — dazil im kuli yomi³¹

— Chessed

(after which come the meals of the last day of Pesach — the night meal and the day meal)

— one has already effected a clarification in a midah and in the totality of all seven midos

(as they stand in Chessed

(Chessed shebeChessed, Gevurah shebeChessed, etc.))

— although one is not yet at the level

(of Shavuos)

that from <b>chametz</b> itself one should effect a matter of holiness and <b>mitzvah</b>

(since there has not yet been the <b>particular</b> clarification of the particulars of the midos

(each one includes seven)),

must already then at least not be so strong the caution in the avodah of matzah

(poor bread — nullification and subjugation),

to prevent it even from the <b>suspicion</b> of chametz of matzah s’ruyah;

Then one can forcefully utilize in the service of G-d also a matter that is not at the ultimate level of self-nullification and lowliness — and for this reason

(since one has the power to do this — one must do it,

and therefore)

one is meticulous with matzah she-ruyah³²

(until that this is,

literally,

the

(eating of the)

she-ruyah makes the mitzvah of "joy of the Festival").

6.

Since all matters of Rabbinic law derive from the Torah³³,

and whatever the Sages instituted, they instituted akin to Torah law³⁴,

one could say regarding this in our case,

that this content and manner of eating matzah on the last days of Pesach derives

(and — is <b>similar to</b>)

from the subject and manner of eating matzah deoraita on the seventh day of Pesach.

The explanation of this: from the verse³⁵

"Six days you shall eat matzot and on the seventh day a solemn assembly to the Lord your God" we learn³⁶

"Just as the seventh is optional, so too the six days are optional."

This means³⁷,

that although all seven days

(except — the night of the first day of Yom Tov of Pesach)

are equal in this law of optional,

but since we learn this from the seventh day of Pesach³⁸

it is understood that the main subject of optional is on the seventh day of Pesach,

and from the seventh day of Pesach it is drawn and opened³⁹

into the other six days of Pesach.

is explained in Chassidus⁴⁰

that that which on the seventh day of Pesach the eating of matzah is "optional" is <b>to the advantage</b>,

this itself

(that it is "optional")

shows that the eating of matzah of the seventh day of Pesach attains even higher than the level that is reached through the eating of matzah on the first night which is obligatory

(in the manner⁴¹

like the concept of the evening prayer being optional⁴²).

And just as this is in the action and drawing down from above,

so too is it understood in the service of man⁴³

: the eating of matzah of <b>obligation</b>

(or — <b>commandment</b>⁴⁴)

shows,

that he, from the side of his own powers, does not yet hold at the service of matzah

(poor man's bread)

— self-nullification and subjugation,

and therefore it is imposed upon him in a manner of obligation and commandment,

that he should be careful in it; but unlike this, the concept of "optional",

that it is left to his will,

is a proof that they rely on him,

i.

e.

that they need not guard him and obligate him in the carefulness and service of self-nullification; the service of eating matzah has already become a matter that he can

(and will)

carry out on his own⁴⁵.

And this is connected with that which this is the seventh of Passover: in the manner as discussed earlier by the evening of the first day of Passover,

that because we already hold by counting the seventh sefirah

(the completion of the clarification of the first of all seven middot),

one already stands in a state and level to be able and required to be meticulous with matzah shemurah;

Similarly on the seventh day of Passover — being the seventh day of the time when is revealed

upon them the King of kings, the Holy One, blessed be He, in His glory and in His very self, and redeemed them*⁴⁵,

which is why <b>the dough of our ancestors did not have enough time</b> to become leavened — then

(on the seventh day)

this revelation

(of the “did not have enough time etc.”)

— “Atzeret”,

is absorbed internally by every Jew,

and therefore then eating matzah is only optional⁴⁶.

7.

It is, however, understood that there is a difference between the seventh day of Passover and the seventh day of Sukkot: on the seventh day of Passover this is the seventh day of <b>the Exodus from Egypt</b>,

through “He revealed Himself to them”,

then came the revelation <b>from above</b>⁴⁷.

And as this was literally,

that at the splitting of the Red Sea was the completion of the Exodus from Egypt,

for until then the fear of Egypt was still upon them⁴⁸.

And when the seventh day came,

the revelation <b>from above</b> became in a manner of assembly and absorption,

and consequently this effected the saying of song among Jews.

And therefore then the matter of <b>eating matzah</b> among them is already in absorption in inwardness — <b>permission</b>,

as above.

However, the last days of Passover are the seventh day of the Counting of the Omer,

the service from the aspect of the <b>staff</b>,

the refinement of the person in his seven attributes,

and as this was literally the first time,

that at the Exodus from Egypt the

Jews from their own side began counting the days to the receiving of the Torah,

when there will be the &lt;b&gt;taavdon &lt;/b&gt;et haElokim al hahar hazeh&lt;sup&gt;49&lt;/sup&gt;

then when one already comes to the seventh day of Sefirah and avodas hamateh,

then the avodah of eating matzah is

(nullification of self-existence)

not only a matter of reshus,

rather one can already eat and one is mehader in matzah &lt;b&gt;sharuy &lt;/b&gt;

(which has a concern of chametz),

because one elevates also &lt;b&gt;the &lt;/b&gt;bechinah in avodas Hashem,

as above.

8.

This is only an explanation of a detail of Acharon Shel Pesach,

as a time when one completes the counting and clarification of the

(first)

seven

(attributes)

sefirot

(of Chesed)

of <b>Sefiras HaOmer</b>; but it is understood that the custom of the meticulous to sleep has a connection to the matter of <b>Acharon Shel Pesach</b>,

a day which

(as its name so is it)

concludes and completes the festival of the time of our freedom, Chag HaPesach

(and likewise regarding Shavuos,

as follows).

One will understand this with the introduction of the "word" of the Tzemach Tzedek

(which the Rebbe, my father-in-law, brings in his talks)⁵⁰

: The last day of Pesach is called by the name Acharon Shel Pesach,

that is to say that Acharon Shel Pesach,

the last day of Pesach,

is the conclusion of that which began on the first night of Pesach.

The <b>first </b>night of Pesach is our festival that the Holy One, blessed be He, redeemed us from Egypt,

the first redemption through Moshe Rabbeinu who was the first redeemer — this

was the beginning; <b>the last day of Pesach is our holiday of the final redemption</b>,

that the Holy One, blessed be He, will redeem us from this final exile through Moshiach our righteousness,

that he — Moshiach our righteousness — is the final redeemer; the first day of Pesach is Moshe Rabbeinu's day of joy,

and the last day of Pesach is Moshiach's day of joy.

That the matter

(that the last day of Pesach is connected with the future redemption)

is hinted

(as all matters of the inner dimension of the Torah)

also in the revealed aspect of the Torah — the haftarah of the last day of Pesach is "Still today etc. and a branch shall go forth etc."⁵¹

What the haftarah discusses at length about the future redemption through Mashiach Tzidkeinu and about the details of the destiny that will then be fulfilled.

As is explained in several midrashim of Chazal and also brought in the Rambam⁵²,

about the conduct in the days of Mashiach,

which will be in the manner of "And the wolf shall dwell with the lamb, etc." until "For the earth shall be full of the knowledge of the Lord",

and about the ingathering of the exiles which is described in the

verses of the haftarah: "And it shall be on that day, etc., to acquire the remnant of His people, etc., and from the islands of the sea."

And as is known⁵³

that the Baal Shem Tov was accustomed to eat three meals on Acharon Shel Pesach and the third meal

(which was towards evening)

was called "Seudas Mashiach" — and this is for the aforementioned reason,

because on Acharon Shel Pesach the revelation of the illumination of Mashiach shines.

9.

A general difference between the two types of redemption — the first redemption from Egypt,

and the final redemption that is destined to come⁵⁴

At the Exodus it says "for the people fled"&lt;sup&gt;55&lt;/sup&gt;,

because "the evil among the souls of Israel was still in its full strength"&lt;sup&gt;56&lt;/sup&gt;,

therefore they had to flee from evil

("the impurity of Egypt"&lt;sup&gt;56&lt;/sup&gt;)

— and in this state the Jews found themselves until the splitting of the Red Sea in the year 2448

(as is also understood from the plain sense of the matters,

that until then there was still the fear of Egypt upon them,

as above)

And therefore "You shall not eat leavened bread with it; seven days you shall eat with it matzah, the bread of affliction, for in haste you went out of the land of Egypt"&lt;sup&gt;57&lt;/sup&gt;,

there must be the great caution regarding chametz,

and in haste — fled,

and the service of matzah, bread of affliction — nullification and subjugation.

In the final redemption in the future, it stands "Not in haste shall you go out"⁵⁸,

because

And since the last day of Passover is a holiday connected with the final redemption and then the illumination of Mashiach shines, therefore there need not be the caution of matzah she'ruyah — one stands above it,

and as above.

Yud.

Moreover: in the final redemption,

it is additional that the matter of "and the spirit of impurity I will remove from the earth" will be fulfilled,

that there will no longer be the reality of evil,

but also the true matter of transformation will be revealed;

and as it is said in the haftarah of the eighth day of Passover, "and the nursing child will play etc. and on the hole of the viper the weaned child will stretch his hand",

that also the

(snake)

viper — the evil inclination⁶⁰

will be transformed to good — and an illumination and revelation of this is drawn forth on the eighth day of Passover,

That is why one is then &lt;b&gt;particular &lt;/b&gt;about matzah sheruyah and all the foods,

because this aspect and concern that is in matzah sheruyah is then &lt;b&gt;transformed &lt;/b&gt;for good and holiness and can be utilized in the service of G-d and also in joy&lt;sup&gt;61&lt;/sup&gt;,

beginning with the joy of Yom Tov.

And also this matter expresses itself in the revealed aspect of Torah in halachah: the law&lt;sup&gt;62&lt;/sup&gt;

is,

that "one whose meal on the night after the last day of Yom Tov of Pesach was prolonged until after nightfall is permitted to eat chametz in the meal even though he has not yet prayed Maariv nor made Havdalah at all."

That

is,

in the meal of &lt;b&gt;the last day of Pesach &lt;/b&gt;he eats chametz&lt;sup&gt;63&lt;/sup&gt;,

even though he says later in the Grace After Meals,

on this &lt;b&gt;Festival of Matzot &lt;/b&gt;&lt;sup&gt;64&lt;/sup&gt;.

11.

Torah is indeed stated in terms of general principles and particulars,

And likewise in our matter: that which was discussed above,

that the first

Then will be "and the spirit of impurity I will remove from the earth"⁵⁹,

There is no existence of evil and impurity from which one would need to flee.

The night of Pesach is the festival of the first redemption — the Exodus from Egypt,

and the conclusion of Pesach

(the last day of Pesach)

is connected with the future redemption — in this consists the general difference between the first two festival days of Pesach and the last two festival days; i.e.,

i.e.,

that also the seventh day of Pesach,

which is the conclusion of Pesach,

pertains to the future redemption⁶⁵.

and on this day one celebrates the meal of Mashiach,

on the seventh day of Pesach].

And as this also comes out in that,

that specifically at the Splitting of the Red Sea,

which was on the seventh day of Passover,

Egypt and the husk of Egypt were nullified,

in such a manner that "not one of them remained"⁶⁶,

which is a foretaste of the nullification of evil and the removal of impurity in the entire world that will be in the future "and the spirit of impurity I will remove from the earth";

And so too regarding the refinement of the holy sparks from Egypt,

that the perfection of the refinement of <b>all</b> the holy sparks that were in Egypt — for which you shall no longer see them⁶⁷

was at the Splitting of the Red Sea — and "greater was the spoils of the sea than the spoils of Egypt"⁶⁸,

which is analogous to the perfection of the refinement of <b>all</b> the holy sparks in the entire world in the future.

And therefore, at Kri'as Yam Suf, the revelation of G-dliness was in a manner of

"They show⁶⁹

Him with a finger

(and say: This is my G-d)

and "A maidservant saw at the sea what the prophets did not see"⁷⁰

— in the manner that it will be in the future⁷¹

: "And the glory of the L-rd shall be revealed, and <b>all flesh</b> shall see together"⁷²,

and "I will pour out⁷³

My spirit upon all flesh

(also upon servants and maidservants⁷⁴)

and they shall prophesy etc."

And so at the splitting of the Red Sea there was also revealed in the world the concept of ishapcha — "And the cloud <b>and the darkness illuminated </b>the night"⁷⁵,

that the darkness itself was luminous,

similar to how it will be in the future,

when "and night⁷⁶

like day will shine"⁷⁷.

And it can be said,

that also the concept

(the connection of the seventh day of Pesach to the future redemption)

is connected with the aspect and concept of eating matzah <b>permissible</b>.

Because this

Continuation and revelation of the S.S.P. "Reshus and the world of <b>freedom</b>"⁷⁸.

And also the manner of service of Reshus is similar to the service in <b>the </b>time of the future to come when there will be "years of which you will say, 'I have no desire in them'"⁷⁹,

"in which there is neither merit nor obligation"⁸⁰,

there will not

Being the matter of the obligation and the commandment,

and in general — "In that⁸¹

time there will be neither famine nor war nor envy nor competition etc. and the entire world's occupation will be only to know G‑d etc. as it is stated, 'For the earth shall be filled with the knowledge of G‑d as the waters cover the sea.'"

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