But the redemption from Egypt, attended by all those signs and wonders, set Her free; and that redemption has to be mentioned by us to show that though She was in chains She is now free, so as to join her heavenly Spouse.
It is hence incumbent on us to let the recital of the Redemption be followed closely by our petitionary prayers, as a sign of perfect unity (between the divine aspects) without a rift and without any separation whatever. The mnemonic for this is: “neither shall they take a woman put away from her husband” (Lev. 21, 7).
But, you may say, is She not at present in exile, and so put away? This is not so. She is indeed in exile, but only for the sake of Israel, so as to dwell with them and to shield them, but She is not put away. Now the Shekinah appeared neither during the first Temple nor during the second Temple. In the second Temple, before Israel were driven into exile, She ascended on high, and only after the exile did She make Her abode with them. But She was never put away.
Hence the importance of the first redemption, the one from Egypt which comprehended all the four redemptions. The esoteric exposition of the matter is as follows. When the Shekinah left the exile of Egypt, She besought the Holy One, blessed be He, that She might there and then be redeemed with a fourfold redemption, corresponding to the four exiles, so that She might remain free and not be put away any more. This request was granted and the exodus thus embraced for the Shekinah all the four redemptions. At the moment, therefore, of Her union with Her heavenly Spouse there is need for the display, so to speak, of the redemption from Egypt, comprehending as it does the four redemptions.
Hence, we have, in the recital of that redemption, to repeat four times the term “true” before we reach the portion beginning with “Thou hast been the help of our fathers…”, a prayer which is a firm support for all Israel. Then, in the course of the recital, “Thou hast been…”, the term “true” recurs again four times, whereby we fortify, confirm and corroborate, as it were, the same four redemptions with the seal and signet of the King.
Were not the four redemptions comprehended within the Exodus during the whole of the exile She would not obtain Her adornments so as to manifest the unity of the Divine Name. We have thus to make mention of the redemption from Egypt in every recital of Sanctification offered to the Holy One, blessed be He, for ever and to all eternity.
The inward significance of the Sanctification recitals is, as already stated, that thereby both the upper and the lower worlds, all grades, all the upper and lower legions, become sanctified. Herein are involved sublime mysteries through which the initiated discern the holiness of their Master. Happy is their portion!
Happy is your portion,” concluded R. Simeon, “and happy my eyes that they have witnessed the awakening of these holy words in this world, inasmuch as they are all inscribed in the world on high before the Holy King.’
רָזָא לְאַדְכְּרָא יְצִיאַת מִצְרַיִם לְבָתַר. בְּגִין דַּהֲוַות שְׁכִינְתָּא בְּגָלוּתָא, וּבְזִמְנָא דְּאִיהִי בְּגָלוּתָא, לָאו אִיהוּ חִבּוּרָא, לְאִתְחַבְּרָא דָּא בְּדָא עָלְמָא תַּתָּאָה בְּעָלְמָא עִלָּאָה, וּלְאַחֲזָאָה חֵירוּ דְּהַהִיא גְּאוּלָה, דַּהֲוַות בְּכַמָּה אָתִין, בְּכַמָּה נִסִּין דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא. וְאִצְטְרִיךְ הַהוּא פּוּרְקָנָא לְאִתְדַכְּרָא, וּלְאִתְחֲזָאָה דְּאַף עַל גַּב דַּהֲוַות בְּגָלוּתָא, הַשְׁתָּא חֵירוּ אִית לָהּ, מִיּוֹמָא דְּאִינּוּן קִשְׁרִין בְּמִצְרַיִם אִשְׁתְּרִיאוּ, אִינּוּן אָתִין וְנִסִּין אִתְעָבִידוּ.
But the redemption from Egypt, attended by all those signs and wonders, set Her free; and that redemption has to be mentioned by us to show that though She was in chains She is now free, so as to join her heavenly Spouse.
וְאִצְטְרִיךָ לְאַחֲזָאָה חֵירוּ דִּילָהּ, בְּגִין דְּאִתְחַבְּרָא בְּבַעְלָהּ וּבְגִין לְאַסְמְכָא גְּאוּלָה לִתְפִלָּה, לְמֶהוֵי כֹּלָּא חַד בְּלָא פִּרוּדָא, וְלָא לְאַחֲזָאָה תִּרוּכִין, וְסִימָנִיךְ (ויקרא כ״א:ז׳) וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ לֹא יִקְחוּ.
It is hence incumbent on us to let the recital of the Redemption be followed closely by our petitionary prayers, as a sign of perfect unity (between the divine aspects) without a rift and without any separation whatever. The mnemonic for this is: “neither shall they take a woman put away from her husband” (Lev. 21, 7).
וְאִי תֵּימָא, וְהָא בְּגָלוּתָא אִיהִי, וְהָא אִתְתַּרְכַת, לָאו הָכִי, אֶלָּא וַדַּאי בְּגָלוּתָא אִיהִי, לְדַיְּירָא עִמְּהוֹן דְּיִשְׂרָאֵל, וּלְאַגָּנָא עָלַיְיהוּ, אֲבָל לָא אִתְתַּרְכַת. וְהָא שְׁכִינְתָּא לָא אִתְחָזֵי בְּבַיִת רִאשׁוֹן וּבְבֵית שֵׁנִי. עַד דְּלָא גָּלוּ יִשְׂרָאֵל סַלְּקָא לְעֵילָּא, וּלְבָתַר אִיהִי שָׁוִיאַת מָדוֹרָה עִמְּהוֹן. אֲבָל תִּרוּכִין לָא הֲוַות לְעָלְמִין.
But, you may say, is She not at present in exile, and so put away? This is not so. She is indeed in exile, but only for the sake of Israel, so as to dwell with them and to shield them, but She is not put away. Now the Shekinah appeared neither during the first Temple nor during the second Temple. In the second Temple, before Israel were driven into exile, She ascended on high, and only after the exile did She make Her abode with them. But She was never put away.
וּבְגִין דָּא בָּעֵי לְאַחֲזָאָה פּוּרְקָנָא, דְּאִית בָּה אַרְבַּע גְאוּלוֹת. וְרָזָא הָכָא, בְּשַׁעֲתָא דְּנָפְקָא שְׁכִינְתָּא מִגָּלוּתָא דְּמִצְרַיִם, תַּבְעַת מְקּוּדְשָׁא בְּרִיךְ הוּא, דְּיִפְרוֹק לָהּ הַשְׁתָּא ד' זִמְנִין, דְּאִינּוּן ד' גְאוּלוֹת, לָקֳבֵל אַרְבַּע גָּלֻיוֹת. בְּגִין דְּתְהֵא בַּת חוֹרִין, וְלָא תְּהֵא מִתְתַּרְכָא. וּבְהַהִיא שַׁעֲתָא קַיְּימָא וְאִתְפָּרְקַת אַרְבַּע גְאוּלוֹת, בְּהַהִיא יְצִיאַת מִצְרַיִם. וְהַשְׁתָּא דְּאִצְטְרִיכַת בְּתִקּוּנָהָא לְאִתְחַבְּרָא בְּבַעְלָהּ, אִצְטְרִיךְ לְאַחֲזָאָה הַהִיא גְּאוּלַת מִצְרַיִם, דְּאִית בָּה אַרְבַּע גְאוּלוֹת.
Hence the importance of the first redemption, the one from Egypt which comprehended all the four redemptions. The esoteric exposition of the matter is as follows. When the Shekinah left the exile of Egypt, She besought the Holy One, blessed be He, that She might there and then be redeemed with a fourfold redemption, corresponding to the four exiles, so that She might remain free and not be put away any more. This request was granted and the exodus thus embraced for the Shekinah all the four redemptions. At the moment, therefore, of Her union with Her heavenly Spouse there is need for the display, so to speak, of the redemption from Egypt, comprehending as it does the four redemptions.
וְעַל דָּא אִית לְאַדְכְּרָא בְּהַהִיא גְּאוּלָה, ד' זִמְנִין אֱמֶת. אֱמֶת. אֱמֶת. אֱמֶת. עַד עֶזְרַת אֲבוֹתֵינוּ. דְּדָא הוּא עֶזְרָה וְסֶמֶךְ לְיִשְׂרָאֵל כֻּלְּהוּ. וּמִתַּמָּן וּלְהָלְאָה אַרְבַּע זִמְנִין אַחֲרָנִין, אֱמֶת, אֱמֶת, אֱמֶת, אֱמֶת. לְמֶהֱוֵי אַרְבַּע גְאוּלוֹת אִלֵּין בְּקִיּוּמָא תַּקִּיף, בְּחוֹתָמָא תַּקִּיף דְּגוּשְׁפַּנְקָא דְּמַלְכָּא. ד' גְאוּלוֹת כְּפוּלִין בְּקִיּוּמָא.
Hence, we have, in the recital of that redemption, to repeat four times the term “true” before we reach the portion beginning with “Thou hast been the help of our fathers…”, a prayer which is a firm support for all Israel. Then, in the course of the recital, “Thou hast been…”, the term “true” recurs again four times, whereby we fortify, confirm and corroborate, as it were, the same four redemptions with the seal and signet of the King.
וְכֻלְּהוּ בְּהַהִיא יְצִיאַת מִצְרַיִם, דְּאִילּוּ לָא אִשְׁתְּכָחוּ אִינּוּן ד' גְאוּלוֹת בְּהַהִיא יְצִיאַת מִצְרַיִם, כָּל זִמְנָא דְּלִהוֵי גָּלוּתָא, לָא אִתְחַבְּרַת בְּתִקּוּנָהָא לְאִתְיַיחֲדָא שְׁמָא קַדִּישָׁא. וְעַל דָּא אִית לְאַדְכְּרָא גְּאוּלָה דְּמִצְרַיִם תָּדִיר, בְכָל קִדּוּשִׁין דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּיא.
Were not the four redemptions comprehended within the Exodus during the whole of the exile She would not obtain Her adornments so as to manifest the unity of the Divine Name. We have thus to make mention of the redemption from Egypt in every recital of Sanctification offered to the Holy One, blessed be He, for ever and to all eternity.
רָזָא דִּקְדוּשָּׁה (דשמיה) הָא אוֹקִימְנָא, דְּהָא בִּקְדוּשָּׁה מִתְקַדְּשֵׁי כֹּלָּא, עֵילָּא וְתַתָּא, וְכָל דַּרְגִּין, וְכָל רְתִיכִין עִלָּאִין וְתַתָּאִין, כֻּלְּהוּ מִתְקַדְּשֵׁי בִּקְדוּשָׁתָא דָּא. וּבִקְדוּשָּׁה דָּא, אוֹקִימְנָא רָזִין עִלָּאִין, לְאִינּוּן מָארֵי רָזִין דְּמִסְתַּכְּלִין בִּקְדוּשָּׁה דְּמָארֵיהוֹן, זַכָּאָה חוּלָקֵיהוֹן.
The inward significance of the Sanctification recitals is, as already stated, that thereby both the upper and the lower worlds, all grades, all the upper and lower legions, become sanctified. Herein are involved sublime mysteries through which the initiated discern the holiness of their Master. Happy is their portion!
רָזָא לְמִמְסַר נַפְשָׁא לְמָארֵיהּ, שַׁפִּיר אִיהוּ, דְּקָא (ר' ע"ב) אֲמַרְתּוּן חַבְרַיָּיא, זַכָּאָה חוּלָקֵיכוֹן, וְזַכָּאִין עֵינַי דְּחָמוּ כַּךְ, דְּזָכֵינָא בְּחַיֵּי, דְּמִתְעָרִין מִלִּין קַדִּישִׁין אִלֵּין בְּהַאי עָלְמָא, (ס"א בגין דכלהו) וְכֻלְּהוּ כְּתִיבֵי לְעֵילָּא קַמֵי מַלְכָּא קַדִּישָׁא.
Happy is your portion,” concluded R. Simeon, “and happy my eyes that they have witnessed the awakening of these holy words in this world, inasmuch as they are all inscribed in the world on high before the Holy King.’