On the eve of Pesach, that is, the fourteenth of Nissan, a person should rise early in order that he should not err, Heaven forbid, in the eating of leaven bread after the fourth hour of the day. The day begins at dawn, when the sky begins to lighten, showing a white line stretched along the eastern horizon from north to south [as explained by the Rambam in his commentary on Berachos 1:1 and in Tosafos Yom Tov there; this is the main opinion]. On account of our many sins many people have become very lenient about this matter, consuming leaven even after the fourth hour. Woe to them for committing such a grievous sin and willfully violating the words of the Sages! To them applies the verse, “One who breaches a fence shall be bitten by a snake” (Koheles 10:8). They bring upon themselves a tremendous punishment for no reason! Experience has shown, and my mentors have also passed on to me, that one who is lenient in consuming leaven after the fourth hour will not escape without some major consequence that very year. And if no consequence befalls him he should be even more concerned, for it is clear that Heaven is allowing his guilt to accumulate in order to remove him from the world suddenly through some terrible misfortune.
Therefore, every person who fears Hashem and trembles at His word should guard himself against violating this prohibition. For all the words of the Sages are like coals of fire. I have observed that many people are so absorbed with satiating their throats that they fill their stomachs with excessive amounts of food on the morning before Pesach and then drink to intoxication. Because of this, when the time comes to bake the matzos for the mitzvah they arrive in an inebriated state to assist with the baking of the matzah and the mitzvah and their minds are not clear enough to keep in mind the sanctity of the matzos. Besides this they err in the sale of the leaven to the gentiles. And because they fail to transact it properly, their sale ends up being of no value. All of this comes about simply because they are so absorbed with satiating their throats and pursuing their heart’s desire.
This is not the way of Israel, the congregation of the holy people. Rather, all their affairs and deeds must be tended to justly, with insight and understanding, with purity, fear and awe, for the sake of purifying the soul and not for the pleasure of the body. This is especially true with regard to the mitzvos of the festival with which they are involved at this time, some of which carry the penalty of excision. An oral tradition has been handed down to me that through all the effort that a person exerts in honoring of the Yom Tov of Pesach and the weariness and exhaustion it causes, he kills the harmful spirits called the “plagues of men.” Thus, one who immerses himself in the preparations for the days of the Yom Tov of Pesach repairs the harm caused by the spilling of seed. Every heart knows its own failings and there is almost no one among us who is free of this sin. Therefore it is incumbent upon every man of Israel to remedy what he is able. Then, Hashem in His abundant mercy and lovingkindness will accept the good intentions of His people Israel and expedite our redemption.
Every person is obligated to purify himself on the Yom Tov (Rosh HaShanah 16b). This clearly does not mean literally on Yom Tov. Rather he must purify himself before the onset of Yom Tov so that he may greet Yom Tov in holiness and purity. The esoteric significance of a festival is that it embodies the sanctity of the two Divine names, הוי"ה and אהי"ה, spelled out in full, like this: יו"ד ה"י וי"ו ה"י [20+15+22+15=72 and אל"ף ה"י יו"ד ה"י [111+15+20+15=161]. The total [72+161] comes to 233, which is equal to the value of the word regel [רגל] — “festival.” Thus when a person purifies himself for Yom Tov he should have in mind that he is drawing upon himself the sanctity of these two names. The Ari, z”l, writes (Sha’ar HaKavanos, 78a) that while one is ritually immersing himself one should have in mind to accept the illumination of the two names, הוי"ה and אהי"ה, since this is the significance of the mitzvah of purifying oneself on the regel. But if he is elderly, weak or infirm he should not endanger himself for the sake of the mitzvah because the Holy One Blessed is He does not wish for people to endanger themselves. Rather, he should purify himself by pouring over his body nine kav of water drawn in a bucket or he should simply bathe his body from the waist down, and this too will be accepted with favor by the Holy One Blessed is He.
Afterwards one should study as much as possible the laws of Pesach appearing in the Torah. Our teacher the illustrious Rabbi Yeshayah Segal writes in the Shelah: Before immersion it is praiseworthy to wash one’s body in hot water. Although this is true on the eve of every Yom Tov, it is especially important on the eve of Pesach. The reason for this is clear in light of what is explained in the Zohar, Parashas Vayikra (95b). There it s taught that on the fourteenth of Nissan while the chametz is being purged by fire, a person should have in mind that at that very moment he is becoming a free man. For he is leaving the bondage of the evil inclination, which is identical with the Satan who rules over us in this bitter exile. The burning of the chametz indicates that the evil inclination will also be eliminated from the world, after which we will all be holy and Hashem will dwell in our midst. At that time all the shells of impurity and all wickedness will disappear from the earth and “Hashem will be one and His Name will be one” (Zecharyah 14:9). This is why the destroying of the chametz takes place specifically on the fourteenth of Nissan, because that is when the moon is full and the shells of impurity have no dominion over the children. For the shells of impurity would like to invoke judgments against them and cause them to be afflicted with epilepsy, Heaven spare us. But they cannot do so when the moon is full. When it is not full, however, they do have the ability to afflict the children with the disease mentioned above. This is alluded to in the verse, “Let there be lights [me’oros] in the firmament” (Bereishis 1:14). The word me’oros is missing the letter vav, so that it can also be read, me’eras which means “a curse.” Therefore, before burning one’s chametz he should have in mind that the process be carried out thoroughly, in order that the shells of impurity will be purged.
In keeping with this, I have witnessed a worthy custom according to which the lulav branches are placed with the chametz in the fire. Although there is an esoteric reason for this, the one mentioned frequently by the authorities is that since they were used for one mitzvah, let them be used for another mitzvah. The point to remember is that the elimination of the chametz symbolizes liberation from the Sitra Achara. Therefore it is very important to immerse oneself in hot water at that time, just as it is the way of freed captives to bathe themselves in hot water. Afterwards one should engage in the fashioning and baking of the matzos, through which one immerses himself in an activity of the highest sanctity. The matzos for the two Seder nights should be made with joy and happiness, for this is a unification of the Holy One Blessed is He and His Shechinah, as is mentioned in the Zohar, Parashas Emor (95b): Because of this, the holy people Israel prepare [a house] for the unification of the Holy One Blessed is He and His Shechinah the entire day of the fourteenth…For on that night there is aroused a holy supernal joining. This is the meaning of the verse, “This is a guarded night for Hashem” (Shemos 12:42). Why is the word “guarded” written in the plural (shimurim)? To indicate a combining… Regarding the covering the table and the custom of decorating and beautifying the cushion for reclining, they are like all the customs of the holy people of Israel. The main intent is to prepare a place of reclining in honor of the Holy One Blessed is He and His Shechinah. For this reason the cushion should not be prepared, Heaven forbid, by a non- Jewish maidservant but by a Jewish woman. How fitting it would be if it could be done by a woman who is free of menstrual defilement. And if it could be done by a young girl who has never menstruated, obviously this would be the best and most praiseworthy of all.
It states in the Zohar, Parashas Vayikra (ibid.): One must rejoice on that night because there is rejoicing On High as well as down below. Therefore one must recite the songs and praises of the night in joy and exultation and refrain from any display of anger. The Zohar warns in a number of places (2:40b, 202b): It is incumbent upon a person to recount the Exodus from Egypt. And at the time of the recounting the Holy One Blessed is He gathers all His hosts and says to them, “Come and hear the relating of praise, in which they rejoice in the secret of their Master’s redemption.” Then they come and give thanks to the Holy One Blessed is He for all those miracles and mighty deeds. Meanwhile all the hosts of Heaven give acknowledgement to the Holy One Blessed is He regarding the holy people that He possesses on earth, who rejoice in the joy of their Creator’s redemption. Then the power and might of Heaven are augmented, while Israel, through their recounting, lend power to their Master. And all the worlds are filled with fear of the Holy One Blessed is He.
So you can see the tremendous significance of the recounting of the story of the Exodus. Therefore one must take care to recite the Haggadah at an unhurried pace. One must not view it as a burden, Heaven forbid. You must know that there is a positive Scriptural injunction for each and every Jew to recall continuously throughout his life the miracles that the Holy One Blessed is He did for our forefathers and for us. And when this day arrives he must recount Hashem’s kindnesses to his children, as it is stated, “And you shall say to your children on that day, etc.” (Shemos 13:8). This is the essence of the mitzvah of recounting the story of the Exodus every year and in every generation on Pesach night. In merit of this the Holy One Blessed is He will spread His wings over us continually to save us in every place and on every road and will continue performing miracles and wonders on our behalf. But if a person views the recitation of the Haggadah as a burden to be fulfilled reluctantly or listlessly, without joy and intention of the heart, he will not merit having miracles performed on his behalf in times of danger.
I have abbreviated the matter. See the full discussion in Shenei Luchos HaBris (Part II, Pesachim). When one comes to the part of the Haggadah that reads, “An incident [ma’aseh] involving Rabbi Eliezer and Rabbi Akiva,” one should have in mind what the Ari, z”l, says about it (Pri Eitz Chayim, Sha’ar, Sha’ar Chag HaMatzos, Chapter 7). He explains that there are 370 lights On High, emanating from the two holy names appearing in the verses, “Who is a G-d [E-l] like You, bearing iniquity and passing over transgression, etc.” (Michah 7:18), and “Hashem, a merciful and gracious G-d [E-l]” (Shemos 34:6). For when the name E-l is spelled out in full — אל"ף למ"ד — its numerical value is 185. The numerical value of the two names in the verses thus totals 370. These 370 lights receive the souls of the Torah scholars who study with pure motives and are filled with awe of Heaven. Then the 370 lights shine down upon their heads along with another 45. For this is the value of the four letter Name when it is spelled out like this: יו"ד ה"א וא"ו ה"א. These 45 lights are granted to the scholars in the merit of their awe. Now, since the scholars of the Mishnah and the Talmud were undoubtedly flawless in their Torah and awe of Heaven, they earned the illuminations of these two sets of lights, indicated by the acronyms 370 [ש"ע] and 45 [מ"ה]. When these letters are rearranged they spell out the word ma’aseh [מעשה] — “an incident,” as in the line from the Haggadah, “An incident involving Rabbi Eliezer and Rabbi Akiva, etc.” For the letters of the word ma’aseh allude to the 370 and 45 lights and we mention them in order that they will shine upon us in the merit of the scholars of the Mishnah and Talmud.
You should be aware of an important insight taught by the Ari (Siddur Rabbi Asher 370a) regarding the passage beginning with the words, “And this [Ve’hi] is what stood by our forefathers, etc.,” and continuing on until the words, “And the Holy One Blessed is He delivers us from their hand.” He writes that one should raise one’s cup and hold it aloft beginning with the words, “And this is what stood by,” because the word “And this” — Ve’hi — alludes to the Shechinah, who remains with us at all times while we are in exile. The nations of the world and the Satan rise up to destroy us with harsh decrees, Heaven forbid, but the Shechinah stands by us, delivering us from the utter destruction that they wish to wreak upon us with their oppressions and decrees.
Another insight to be aware of, and which I believe to be correct, is that when our teacher Moshe killed the Egyptian it seems to have been the beginning of Egypt’s downfall and from that time forth their guardian angel seems to have been on the wane. For the Ari writes (Likkutei Torah, 55a; Sha’ar HaPesukim, 26a) that Moshe killed the Egyptian with the Divine Name Y-CH-SH [יכ"ש], which is one of the components of the forty-two part Name. This name derives from the verse, “Who appointed you to be an officer or judge?” — Miy samcha le’ish sar veshofeit (Shemos 2:14). For this Name had the power to subdue the Egyptians and to wreak vengeance upon them. King Dovid alludes to it in the verse, “Judge me, Hashem, according to my righteousness” — Shafteini Y-H-V-H ketzidki (Tehillim 7:9), the acronym of which also spells out this Name.
In view of our obligation to relate the story of the Exodus it seems to me that a hint to the Divine Name mentioned above can also be seen in the acronym of the phrase, “a night of guarding” — leil shimurim (Shemos 12:42). For the value of the letters ל"ש [330] is equal to that of the Name יכ"ש [330]. This night is called a “night of guarding” because throughout the night we are protected from harmful spirits (Pesachim 109b). In acknowledge of this we refrain from reciting the [bedtime] Shema on this night in order to demonstrate our faith that the Holy One Blessed is He will protect us from all harmful spirits and other agents of misfortune on the two nights of Passover. For the name mentioned above will vanquish all evildoers. Therefore our duty is to elaborate on the story of the Exodus and whoever does so at greater length is worthy of praise. — Based on the words of my teacher and mentor Rav Yosef (Yesod Yosef, Chaps. 84-85).
בְּעֶרֶב פֶּסַח, שֶׁהוּא אַרְבָּעָה עָשָׂר בְּנִיסָן, יַשְׁכִּים בְּהַשְׁכָּמָה, כְּדֵי שֶׁלֹּא יִהְיֶה נִכְשָׁל, חַס וְשָׁלוֹם, בַּאֲכִילַת חָמֵץ אַחַר אַרְבַּע שָׁעוֹת שֶׁל הַיּוֹם. וְהַתְחָלַת הַיּוֹם הוּא מֵעַמּוּד הַשַּׁחַר. וְעַמּוּד הַשַּׁחַר הוּא כְּשֶׁהָרָקִיעַ הִתְחִיל לְהָאִיר בְּקַו לָבָן מִצַּד מִזְרָח מָתוּחַ לְאָרְכּוֹ בֵּין צָפוֹן לְדָרוֹם, וְזֶהוּ עַמּוּד הַשַּׁחַר. (כֵּן הוּא מְבֹאָר בָּרַמְבַּ"ם וּבְפֵרוּשׁ בַּעַל תּוֹסְפוֹת יוֹם טוֹב. וְכֵן עִקָּר). וְרַבִּים בַּעֲווֹנוֹתֵינוּ הָרַבִּים מְקִלִּים מְאֹד, שֶׁאוֹכְלִין חָמֵץ אַחַר אַרְבַּע שָׁעוֹת. אוֹי וַאֲבוֹי עַל חֵטְא גָּדוֹל כָּזֶה, שֶׁעוֹבְרִים עַל דִּבְרֵי חֲכָמִים בְּמֵזִיד, וְהֵם, חַס וְשָׁלוֹם, בִּכְלַל 'פּוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ', וּבְחִנָּם מַכְנִיסִין אֶת עַצְמָן לְעֹנֶשׁ גָּדוֹל כָּזֶה. וְזֶהוּ בָּדוּק וּמְנֻסֶּה, וְהוּא קַבָּלָה בְּיָדִי מִן רַבּוֹתַי: מִי שֶׁמֵּקֵל לֶאֱכֹל חָמֵץ אַחַר אַרְבַּע שָׁעוֹת, לֹא יִפָּטֵר מִסִּבָּה גְּדוֹלָה בְּאוֹתָהּ שָׁנָה. וְאִם לֹא יַעֲבֹר עָלָיו שׁוּם סִבָּה בְּזֶה הַשָּׁנָה, אֲזַי יֵשׁ לוֹ לִדְאֹג יוֹתֵר, שֶׁבְּוַדַּאי מְאַסְּפִים עָלָיו עֳנָשִׁים קָשִׁים לְהַאֲבִידוֹ בְּפַעַם אַחַת מֵהָעוֹלָם בְּאֵיזֶה סִבָּה רָעָה.
On the eve of Pesach, that is, the fourteenth of Nissan, a person should rise early in order that he should not err, Heaven forbid, in the eating of leaven bread after the fourth hour of the day. The day begins at dawn, when the sky begins to lighten, showing a white line stretched along the eastern horizon from north to south [as explained by the Rambam in his commentary on Berachos 1:1 and in Tosafos Yom Tov there; this is the main opinion]. On account of our many sins many people have become very lenient about this matter, consuming leaven even after the fourth hour. Woe to them for committing such a grievous sin and willfully violating the words of the Sages! To them applies the verse, “One who breaches a fence shall be bitten by a snake” (Koheles 10:8). They bring upon themselves a tremendous punishment for no reason! Experience has shown, and my mentors have also passed on to me, that one who is lenient in consuming leaven after the fourth hour will not escape without some major consequence that very year. And if no consequence befalls him he should be even more concerned, for it is clear that Heaven is allowing his guilt to accumulate in order to remove him from the world suddenly through some terrible misfortune.
עַל כֵּן כָּל הָאִישׁ, הַיָּרֵא וְחָרֵד לִדְבַר ה', יִזָּהֵר בְּאִסּוּר זֶה. בַּאֲשֶׁר שֶׁכָּל דִּבְרֵי חֲכָמִים זִכְרוֹנָם לִבְרָכָה הֵן כְּגַחֲלֵי אֵשׁ. וְרָאִיתִי רַבִּים אֲשֶׁר הֵם לְהוּטִים אַחַר גְּרוֹנָם, וּמְמַלְּאִים כְּרֵסָם בְּרִבּוּי מַאֲכָלִים בְּשַׁחֲרִית בְּעֶרֶב פֶּסַח, וְאַחַר כָּךְ שׁוֹתִין עַד שֶׁמִּשְׁתַּכְּרִין, בַּעֲבוּר זֶה בְּהַגִּיעַ הַזְּמַן לַאֲפִיַּת מַצּוֹת שֶׁל מִצְוָה, בָּאִים שִׁכּוֹרִים לַעֲזֹר לַאֲפִיַּת מַצָּה וַאֲפִיַּת הַמִּצְוָה, וְאֵין דַּעְתָּם מִתְיַשֶּׁבֶת עֲלֵיהֶם לָתֵת לִבָּם אֶל קְדֻשַּׁת הַמַּצּוֹת. וְזוּלַת זֶה הֵן נִכְשָׁלִין, שֶׁמּוֹכְרִין חָמֵץ לָעֲרֵלִים, שֶׁאֵינָן מוֹכְרִין הֶחָמֵץ כָּרָאוּי, וְאֵין מְכִירָתוֹ שָׁוָה כְּלוּם. וְכָל זֶה הוּא בִּגְרָם שֶׁהֵם לְהוּטִים אַחַר גְּרוֹנָם וּשְׁרִירוּת לִבָּם.
Therefore, every person who fears Hashem and trembles at His word should guard himself against violating this prohibition. For all the words of the Sages are like coals of fire. I have observed that many people are so absorbed with satiating their throats that they fill their stomachs with excessive amounts of food on the morning before Pesach and then drink to intoxication. Because of this, when the time comes to bake the matzos for the mitzvah they arrive in an inebriated state to assist with the baking of the matzah and the mitzvah and their minds are not clear enough to keep in mind the sanctity of the matzos. Besides this they err in the sale of the leaven to the gentiles. And because they fail to transact it properly, their sale ends up being of no value. All of this comes about simply because they are so absorbed with satiating their throats and pursuing their heart’s desire.
וְלָכֵן צָרִיךְ לִהְיוֹת מִנְהַג יִשְׂרָאֵל הַכְּשֵׁרִים, עֲדַת עַם קֹדֶשׁ, שֶׁכָּל עִנְיָנָם וְכָל מַעֲשֵׂיהֶם צְרִיכִין לִהְיוֹת בְּצֶדֶק וּבְהַשְׂכֵּל וּבְדַעַת, בִּקְדֻשָּׁה וְטָהֳרָה וּבְאֵימָה וּבְיִרְאָה, לְטַהֵר אֶת הַנְּשָׁמָה. וְלֹא יְכַוֵּן לַהֲנָאַת הַגּוּף. וּבִפְרָט בְּעֵסֶק מִצְוַת הֶחָג הַזֶּה, אֲשֶׁר הֵמָּה עֲסוּקִים וְיֵשׁ בּוֹ אִסּוּר כָּרֵת. וְיֵשׁ קַבָּלָה בְּיָדִי: כָּל טֹרַח שֶׁאָדָם מַטְרִיחַ אֶת עַצְמוֹ לִכְבוֹד יוֹם טוֹב שֶׁל פֶּסַח, וְהוּא עָיֵף וְיָגֵעַ בְּהַטֹּרַח — אֲזַי בְּעֵסֶק זֶה הוּא הוֹרֵג כָּל הַמַּזִּיקִים הַנִּקְרָאִים "נִגְעֵי בְּנֵי אָדָם". וְהָעוֹסֵק בְּטִרְדַּת הַמִּצְוָה שֶׁל יְמֵי הַפֶּסַח, הוּא מְתַקֵּן הַתִּקּוּן שֶׁל הוֹצָאַת שִׁכְבַת זֶרַע לְבַטָּלָה. וְהַלֵּב יוֹדֵעַ מָרַת נַפְשׁוֹ, שֶׁכִּמְעַט אֶחָד מֵאִתָּנוּ לֹא נִצּוֹל מֵחֵטְא זֶה. עַל כֵּן מֻטָּל עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל לְתַקֵּן מַאי דְּאֶפְשָׁר, וַה' בְּרֹב רַחֲמָיו וַחֲסָדָיו יְקַבֵּל מַחֲשָׁבוֹת טוֹבוֹת שֶׁל יִשְׂרָאֵל עַמּוֹ, וִימַהֵר עָלֵינוּ לְגָאֳלֵנוּ.
This is not the way of Israel, the congregation of the holy people. Rather, all their affairs and deeds must be tended to justly, with insight and understanding, with purity, fear and awe, for the sake of purifying the soul and not for the pleasure of the body. This is especially true with regard to the mitzvos of the festival with which they are involved at this time, some of which carry the penalty of excision. An oral tradition has been handed down to me that through all the effort that a person exerts in honoring of the Yom Tov of Pesach and the weariness and exhaustion it causes, he kills the harmful spirits called the “plagues of men.” Thus, one who immerses himself in the preparations for the days of the Yom Tov of Pesach repairs the harm caused by the spilling of seed. Every heart knows its own failings and there is almost no one among us who is free of this sin. Therefore it is incumbent upon every man of Israel to remedy what he is able. Then, Hashem in His abundant mercy and lovingkindness will accept the good intentions of His people Israel and expedite our redemption.
וְחַיָּב כָּל אָדָם לְטַהֵר עַצְמוֹ בָּרֶגֶל. זֶהוּ וַדַּאי אֵין הַפֵּרוּשׁ שֶׁיְּטַהֵר עַצְמוֹ בָּרֶגֶל מַמָּשׁ דַּוְקָא, אֶלָּא צָרִיךְ לְטַהֵר עַצְמוֹ קֹדֶם כְּנִיסַת הָרֶגֶל, כְּדֵי שֶׁיְּקַבֵּל הָרֶגֶל בִּקְדֻשָּׁה וּבְטָהֳרָה. וְסוֹד הָרֶגֶל הוּא קְדֻשַּׁת הַשֵּׁם הֲוָיָה בְּמִלּוּאוֹ עוֹלֶה לְחֶשְׁבּוֹן שִׁבְעִים וּשְׁתַּיִם כָּזֶה: יוּ"ד, הֵ"י, וָ"יו, הֵ"י. וְשֵׁם 'אֶהְיֶ"ה' בִּמְלוֹאָהּ עוֹלֶה בְּמִסְפָּר מֵאָה שִׁשִּׁים וְאַחַת, וּמֵאָה שִׁשִּׁים וְאַחַת וְשִׁבְעִים וּשְׁתַּיִם הֵן גִּימַטְרִיָּא 'רֶגֶל'. וְזֶהוּ הַסּוֹד שֶׁיְּטַהֵר שְׁנֵי שֵׁמוֹת קְדוֹשִׁים, שֶׁהֵן קְדֻשַּׁת הָרֶגֶל. וְהָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, כָּתַב שֶׁבִּשְׁעַת הַטְּבִילָה יְכַוֵּן לְקַבֵּל הֶאָרוֹת שְׁנֵי שֵׁמוֹת אֶהְיֶ"ה הֲוָיָ"ה, כִּי זֶהוּ הַסּוֹד שֶׁחַיָּב אָדָם לְטַהֵר עַצְמוֹ בָּרֶגֶל. וְאִם הוּא זָקֵן אוֹ חַלָּשׁ אוֹ חוֹלֶה — לֹא יְסַכֵּן נַפְשׁוֹ בְּמִצְוָה זוֹ, כִּי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ שֶׁיָּבוֹאוּ בְּנֵי אָדָם לִידֵי סַכָּנָה, אֶלָּא יוּכַל לְטַהֵר עַצְמוֹ בְּתִשְׁעָה קַבִּין בְּמַיִם שְׁאוּבִין, אוֹ יִרְחַץ גּוּפוֹ מֵחֲגוֹרָה וּלְמַטָּה, וְגַם זֶה יְקֻבַּל בְּרָצוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
Every person is obligated to purify himself on the Yom Tov (Rosh HaShanah 16b). This clearly does not mean literally on Yom Tov. Rather he must purify himself before the onset of Yom Tov so that he may greet Yom Tov in holiness and purity. The esoteric significance of a festival is that it embodies the sanctity of the two Divine names, הוי"ה and אהי"ה, spelled out in full, like this: יו"ד ה"י וי"ו ה"י [20+15+22+15=72 and אל"ף ה"י יו"ד ה"י [111+15+20+15=161]. The total [72+161] comes to 233, which is equal to the value of the word regel [רגל] — “festival.” Thus when a person purifies himself for Yom Tov he should have in mind that he is drawing upon himself the sanctity of these two names. The Ari, z”l, writes (Sha’ar HaKavanos, 78a) that while one is ritually immersing himself one should have in mind to accept the illumination of the two names, הוי"ה and אהי"ה, since this is the significance of the mitzvah of purifying oneself on the regel. But if he is elderly, weak or infirm he should not endanger himself for the sake of the mitzvah because the Holy One Blessed is He does not wish for people to endanger themselves. Rather, he should purify himself by pouring over his body nine kav of water drawn in a bucket or he should simply bathe his body from the waist down, and this too will be accepted with favor by the Holy One Blessed is He.
וְאַחַר כָּךְ יִרְאֶה הָאָדָם לַעֲסֹק בְּהִלְכוֹת הַפֶּסַח בַּתּוֹרָה מַאי דְּאֶפְשָׁר. וְהָרַב הַגָּאוֹן מוֹרֵנוּ הָרַב רַבִּי יְשַׁעְיָה סֶגַל, בְּסֵפֶר שְׁלָ"ה כָּתַב: קֹדֶם הַטְּבִילָה מִצְוָה לִרְחֹץ גּוּפוֹ בְּחַמִּין. וּבְכָל עֶרֶב יוֹם טוֹב נָכוֹן לַעֲשׂוֹת כֵּן, וּבִפְרָט בְּעֶרֶב פֶּסַח, כִּי בִּהְיוֹת זֶה הָעִנְיָן מְבֹאָר בְּזֹהַר וְיִקְרָא, שֶׁבְּיוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן כְּשֶׁמְּבַעֲרִים הֶחָמֵץ בִּשְׂרֵפָה, יְכַוֵּן, כִּי אָז הוּא בֶּן חוֹרִין, וְהוּא יָצָא מִשִּׁעְבּוּד הַיֵּצֶר הָרָע, שֶׁהוּא הַשָּׂטָן הַמּוֹשֵׁל עָלֵינוּ בַּגָּלוּת הַמַּר הַזֶּה. וְעַתָּה, בִּשְׂרֵפַת הֶחָמֵץ, מוֹרֶה שֶׁיְּבַעֵר גַּם הַיֵּצֶר הָרָע מֵהָעוֹלָם. וַאֲנַחְנוּ כֻּלָּם קְדוֹשִׁים, וּבְתוֹכֵנוּ ה', וְכָל הַקְּלִפּוֹת וְהָרִשְׁעָה כֻּלָּהּ יִתְבַּטְּלוּ מֵהָעוֹלָם, וְאָז יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד. וְלָכֵן הַבִּעוּר חָמֵץ בְּאַרְבָּעָה עָשָׂר בְּנִיסָן, שֶׁאָז הַלְּבָנָה בְּמִלּוּאָהּ, וְאֵין לַקְּלִפּוֹת שׁוּם שְׁלִיטָה עַל הַתִּינוֹקוֹת, שֶׁרוֹצִין הַקְּלִפּוֹת לְעוֹרֵר דִּין עֲלֵיהֶם בָּחֳלִי הַנִּכְפֶּה, בַּר מִנַּן, כֵּיוָן שֶׁהַלְּבָנָה הִיא בְּמִלּוּי. מַה שֶּׁאֵין כֵּן כְּשֶׁהַלְּבָנָה הִיא בְּחֶסְּרוֹנָהּ, אֲזַי יֵשׁ שְׁלִיטַת הַקְּלִפּוֹת לְהָצֵר לַתִּינוֹקוֹת בַּחֹלִי הַנִּזְכָּר לְעֵיל, וְלָכֵן כְּתִיב: יְהִי מְאֹרֹת בִּרְקִיעַ — חָסֵר וָי"ו, וְלֹא כְּתִיב מְאוֹרוֹת — בְּוָי"ו. וְלָכֵן צָרִיךְ הָאָדָם לְכַוֵּן בִּשְׁעַת הַבִּעוּר, שֶׁהוּא נַעֲשָׂה בְּכֹחַ גָּמוּר וְגוֹבֵר עַל הַקְּלִפּוֹת.
Afterwards one should study as much as possible the laws of Pesach appearing in the Torah. Our teacher the illustrious Rabbi Yeshayah Segal writes in the Shelah: Before immersion it is praiseworthy to wash one’s body in hot water. Although this is true on the eve of every Yom Tov, it is especially important on the eve of Pesach. The reason for this is clear in light of what is explained in the Zohar, Parashas Vayikra (95b). There it s taught that on the fourteenth of Nissan while the chametz is being purged by fire, a person should have in mind that at that very moment he is becoming a free man. For he is leaving the bondage of the evil inclination, which is identical with the Satan who rules over us in this bitter exile. The burning of the chametz indicates that the evil inclination will also be eliminated from the world, after which we will all be holy and Hashem will dwell in our midst. At that time all the shells of impurity and all wickedness will disappear from the earth and “Hashem will be one and His Name will be one” (Zecharyah 14:9). This is why the destroying of the chametz takes place specifically on the fourteenth of Nissan, because that is when the moon is full and the shells of impurity have no dominion over the children. For the shells of impurity would like to invoke judgments against them and cause them to be afflicted with epilepsy, Heaven spare us. But they cannot do so when the moon is full. When it is not full, however, they do have the ability to afflict the children with the disease mentioned above. This is alluded to in the verse, “Let there be lights [me’oros] in the firmament” (Bereishis 1:14). The word me’oros is missing the letter vav, so that it can also be read, me’eras which means “a curse.” Therefore, before burning one’s chametz he should have in mind that the process be carried out thoroughly, in order that the shells of impurity will be purged.
וְלָכֵן רָאִיתִי מִנְהָג יָפֶה לָשִׂים עֲצֵי הַהוֹשַׁעְנָא עַל הָאֵשׁ, שֶׁשּׂוֹרְפִין בּוֹ הֶחָמֵץ, וְיֵשׁ בּוֹ טַעַם כָּמוּס. וְטַעַם הַנִּגְלֶה הוּא כְּמוֹ שֶׁכָּתְבוּ הַפּוֹסְקִים בְּכַמָּה מְקוֹמוֹת: הוֹאִיל וְאִתְעֲבִיד בְּהוּ מִצְוָה חֲדָא, נַעֲבִיד בּוֹ מִצְוָה אָחֳרִיתִי. הַכְּלָל הָעוֹלֶה — כִּי בִּעוּר חָמֵץ מוֹרֶה עַל הַחֵרוּת מִסִּטְרָא אָחֳרָא, וְאִם כֵּן חִיּוּב גָּדוֹל בְּאוֹתוֹ הַפַּעַם שֶׁצָּרִיךְ לִרְחֹץ בְּחַמִּין, כְּדֶרֶךְ הַשְּׁבוּיִים הַיּוֹצְאִים מִבֵּית הַשֶּׁבִי: מַרְחִיצִין אוֹתוֹ בְּחַמִּין, וְאַחַר כָּךְ יִתְעַסֵּק בַּעֲשִׂיּוֹת וּבַאֲפִיּוֹת הַמַּצּוֹת כְּדֵי לְהַכְנִיס עַצְמוֹ בַּקְּדֻשָּׁה הָעֶלְיוֹנָה. וְיַעֲשֶׂה בְּשִׂמְחָה וּבְחֶדְוָה הַמַּצּוֹת שֶׁל מִצְוָה לְצֹרֶךְ סֵדֶר שְׁנֵי לֵילוֹת, וְזֶה יִחוּד לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, כִּדְאִיתָא בַּזֹּהַר וַיִּקְרָא שָׁם, וְזֶהוּ לְשׁוֹנוֹ: בְּגִין כָּךְ יִשְׂרָאֵל קַדִּישִׁין מְתַקְּנִין לְיִחוּד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ וְכוּ'. דְּהָא בְּהַהוּא לַיְלָה זִוּוּגָא עִלָּאָה קַדִּישָׁא אִתְעַר וְאִשְׁתַּכַּח. הֲדָא הוּא דִּכְתִיב: הוּא הַלַּיְלָה הַזֶּה — בְּהַצָּעַת הַשֻּׁלְחָן וַהֲסִבָּה שֶׁעוֹשִׂין, שֶׁמְּצַיְּרִין וּמְיַפִּין הַהֲסִבָּה כְּדֶרֶךְ כָּל מִנְהַג יִשְׂרָאֵל קְדוֹשִׁים. עִקַּר כַּוָּנָה צָרִיךְ לְתַקֵּן הַהֲסִבָּה לִכְבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, וְעַל כֵּן חָלִילָה וְחָלִילָה לְתַקֵּן הַהֲסִבָּה עַל יְדֵי שִׁפְחָה נָכְרִית, כִּי אִם דַּוְקָא יִשְׂרְאֵלִית. וּמַה טּוֹב מְאֹד עַל יְדֵי יִשְׂרְאֵלִית הַטְּהוֹרָה מִטֻּמְאַת הַנִּדָּה, וּמִכָּל שֶׁכֵּן שֶׁיּוֹתֵר טוֹב עַל יְדֵי בְּתוּלָה יִשְׂרְאֵלִית, שֶׁלֹּא רָאֲתָה נִדָּה עֲדַיִן, פְּשִׁיטָא שֶׁהוּא טוֹב וּמְשֻׁבָּח יוֹתֵר.
In keeping with this, I have witnessed a worthy custom according to which the lulav branches are placed with the chametz in the fire. Although there is an esoteric reason for this, the one mentioned frequently by the authorities is that since they were used for one mitzvah, let them be used for another mitzvah. The point to remember is that the elimination of the chametz symbolizes liberation from the Sitra Achara. Therefore it is very important to immerse oneself in hot water at that time, just as it is the way of freed captives to bathe themselves in hot water. Afterwards one should engage in the fashioning and baking of the matzos, through which one immerses himself in an activity of the highest sanctity. The matzos for the two Seder nights should be made with joy and happiness, for this is a unification of the Holy One Blessed is He and His Shechinah, as is mentioned in the Zohar, Parashas Emor (95b): Because of this, the holy people Israel prepare [a house] for the unification of the Holy One Blessed is He and His Shechinah the entire day of the fourteenth…For on that night there is aroused a holy supernal joining. This is the meaning of the verse, “This is a guarded night for Hashem” (Shemos 12:42). Why is the word “guarded” written in the plural (shimurim)? To indicate a combining… Regarding the covering the table and the custom of decorating and beautifying the cushion for reclining, they are like all the customs of the holy people of Israel. The main intent is to prepare a place of reclining in honor of the Holy One Blessed is He and His Shechinah. For this reason the cushion should not be prepared, Heaven forbid, by a non- Jewish maidservant but by a Jewish woman. How fitting it would be if it could be done by a woman who is free of menstrual defilement. And if it could be done by a young girl who has never menstruated, obviously this would be the best and most praiseworthy of all.
וְאִיתָא בַּזֹּהַר פָּרָשַׁת וַיִּקְרָא, דְּבָעֵי לְמֶחֱדֵי בְּהַהוּא לַיְלָה בְּגִין דְּחֶדְוָתָא מִשְׁתַּכַּח לְעֵילָא וְתַתָּא. וְעַל כֵּן צָרִיךְ לוֹמַר שִׁירוֹת וְתִשְׁבָּחוֹת שֶׁל אוֹתוֹ הַלַּיְלָה בְּשִׂמְחָה וּבְגִילָה, וְלֹא לְהַרְאוֹת שׁוּם לֵב רַגָּז. וְכֵן מַזְהִיר הַזֹּהַר בְּכַמָּה מְקוֹמוֹת, דְּחִיּוּבָא הוּא עַל בַּר נָשׁ לְאִשְׁתָּעֵי בִּיצִיאַת מִצְרַיִם. וּבְהַהוּא סִפּוּרָא כּוֹנֵס הַקָּדוֹשׁ בָּרוּךְ הוּא לְכָל פָּמַלְיָא דִּילֵיהּ וְאוֹמֵר לְהוּ: זִילוּ וְשִׁמְעוּ סִפּוּרָא דְּשִׁבְחָא דְּקָא חֲדָאָן בְּרָזָא דְּפֻרְקָנָא דְּמָארֵיהוֹן כְּדֵין אַתְיָן וְאוֹדִין לֵיהּ, לְהַקָּדוֹשׁ בָּרוּךְ הוּא, עַל כָּל אוֹתָן נִסִּין וּגְבוּרוֹת, וְכָל פָּמַלְיָא דִּלְעֵילָא אוֹדָאָן לֵיהּ עַל עַמָּא קַדִּישָׁא, דְּאִית לֵיהּ בְּאַרְעָא דַּחֲדָאָן בְּחֶדְוָה דְּפֻרְקָנֵיהּ דְּמָארֵיהוֹן. כְּדֵין אִתּוֹסִיף חֵילָא וּגְבוּרְתָּא לְעֵילָא, וְיִשְׂרָאֵל בְּהַהוּא סִפּוּרָא יַהֲבִין חֵילָא לְמָארֵיהוֹן וְכָל הָעוֹלָמוֹת דַּחֲלִין מִקַּמֵּיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא.
It states in the Zohar, Parashas Vayikra (ibid.): One must rejoice on that night because there is rejoicing On High as well as down below. Therefore one must recite the songs and praises of the night in joy and exultation and refrain from any display of anger. The Zohar warns in a number of places (2:40b, 202b): It is incumbent upon a person to recount the Exodus from Egypt. And at the time of the recounting the Holy One Blessed is He gathers all His hosts and says to them, “Come and hear the relating of praise, in which they rejoice in the secret of their Master’s redemption.” Then they come and give thanks to the Holy One Blessed is He for all those miracles and mighty deeds. Meanwhile all the hosts of Heaven give acknowledgement to the Holy One Blessed is He regarding the holy people that He possesses on earth, who rejoice in the joy of their Creator’s redemption. Then the power and might of Heaven are augmented, while Israel, through their recounting, lend power to their Master. And all the worlds are filled with fear of the Holy One Blessed is He.
הִנְּךָ רוֹאֶה גֹּדֶל הַשֶּׁבַח שֶׁל סִפּוּר יְצִיאַת מִצְרַיִם. עַל כֵּן יִרְאֶה לֵאמֹר הַהַגָּדָה בְּמָתוּן, וְלֹא לְאָמְרוֹ בִּמְהִירוּת. וְאַל יְהֵא דּוֹמֶה עָלָיו לְמַשָּׂא, חַס וְשָׁלוֹם. וְדַע לְךָ, כִּי מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לִהְיוֹת לְכָל אֶחָד מִיִּשְׂרָאֵל לְזִכָּרוֹן תָּמִיד כָּל יְמֵי חַיָּיו, הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לַאֲבוֹתֵינוּ וְלָנוּ. וּבְהַגִּיעַ יוֹם זֶה, מְחֻיָּב לְסַפֵּר חַסְדֵּי ה' לְבָנָיו. כְּמוֹ שֶׁאָמַר הַכָּתוּב: וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא וְגוֹ'. וְעַל זֶה בָּא עָלֵינוּ הַמִּצְוָה שֶׁל סִפּוּר יְצִיאַת מִצְרַיִם בְּכָל שָׁנָה וְשָׁנָה וּבְכָל דּוֹר וְדוֹר בְּלֵיל פֶּסַח, כִּי בִּזְכוּת זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא יִפְרֹשׂ כְּנָפָיו תָּמִיד עָלֵינוּ לְהַצִּיל אוֹתָנוּ בְּכָל הַמְּקוֹמוֹת וּבְכָל הַדְּרָכִים, וְיַעֲשֶׂה לָנוּ נִסִּים וְנִפְלָאוֹת. אֲבָל מִי שֶׁהַהַגָּדָה דּוֹמָה עָלָיו לְמַשָּׂא, וְאוֹמֵר בְּעַל כָּרְחוֹ אוֹ בְּעַצְלוּת וּבְלִי שִׂמְחָה וְכַוָּנַת הַלֵּב, אָז אֵינוֹ זוֹכֶה שֶׁיַּעֲשׂוּ לוֹ נֵס כְּשֶׁהוּא בִּמְקוֹם סַכָּנָה.
So you can see the tremendous significance of the recounting of the story of the Exodus. Therefore one must take care to recite the Haggadah at an unhurried pace. One must not view it as a burden, Heaven forbid. You must know that there is a positive Scriptural injunction for each and every Jew to recall continuously throughout his life the miracles that the Holy One Blessed is He did for our forefathers and for us. And when this day arrives he must recount Hashem’s kindnesses to his children, as it is stated, “And you shall say to your children on that day, etc.” (Shemos 13:8). This is the essence of the mitzvah of recounting the story of the Exodus every year and in every generation on Pesach night. In merit of this the Holy One Blessed is He will spread His wings over us continually to save us in every place and on every road and will continue performing miracles and wonders on our behalf. But if a person views the recitation of the Haggadah as a burden to be fulfilled reluctantly or listlessly, without joy and intention of the heart, he will not merit having miracles performed on his behalf in times of danger.
וְהִנֵּה קִצַּרְתִּי בְּעִנְיַן זֶה. וְעַיֵּן בַּאֲרִיכוּת בְּסֵפֶר 'שְׁלָ"ה'. וּבְהַגִּיעַ לוֹמַר: מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא, יְכַוֵּן לְמָה שֶׁכָּתַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁיֵּשׁ לְמַעְלָה שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין, הַבָּאִים מִשְּׁנֵי שֵׁמוֹת הַקְּדוֹשִׁים שֶׁל 'מִי אֵל כָּמוֹךָ, נוֹשֵׂא עָווֹן וְעוֹבֵר עַל פֶּשַׁע וְגוֹ', וְשֶׁל 'ה' אֵל רַחוּם וְחַנּוּן', כִּי שְׁתֵּי פְּעָמִים 'אֵל' כָּזֶה: אָלֶ"ף, לָמֶ"ד בְּמִלּוּאִים הֵן גִּימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁבְעִים. וּשְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין אֵלּוּ מְקַבְּלִין נִשְׁמוֹת בַּעֲלֵי תּוֹרָה, שֶׁלּוֹמְדִין תּוֹרָה לְשֵׁם שָׁמַיִם וְהֵם בַּעֲלֵי יִרְאָה, וְאָז מְאִירִים עַל רֹאשָׁם שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין הַנִּזְכָּרִים וְעוֹד אַרְבָּעִים וְחָמֵשׁ כְּמִנְיַן שֵׁם הֲוָיָה בְּמִלּוּאָהּ כָּזֶה: יוּ"ד, הֵ"א, וָא"ו, הֵ"א. וְאַרְבָּעִים וַחֲמִשָּׁה נְהוֹרִין בָּאִין לְתַלְמִידֵי חֲכָמִים מִצַּד הַיִּרְאָה שֶׁלָּהֶם, וּבְוַדַּאי תַּנָּאִים וְאָמוֹרָאִים הָרִאשׁוֹנִים הָיוּ מֻשְׁלָמִים בְּתוֹרָה וּבְיִרְאָה. וְאֶל זֶה מְרַמֵּז תֵּבוֹת 'מַה', 'שע', שֶׁהֵן בְּהִפּוּךְ אַתְוָן 'מַעֲשֶׂה' בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא וְכוּ'. כִּי 'מַעֲשֶׂה' הֵן אוֹתִיּוֹת 'מה', 'שע' נְהוֹרִין שֶׁיָּאִירוּ עָלֵינוּ בִּזְכוּת הַתַּנָּאִים וְאָמוֹרָאִים.
I have abbreviated the matter. See the full discussion in Shenei Luchos HaBris (Part II, Pesachim). When one comes to the part of the Haggadah that reads, “An incident [ma’aseh] involving Rabbi Eliezer and Rabbi Akiva,” one should have in mind what the Ari, z”l, says about it (Pri Eitz Chayim, Sha’ar, Sha’ar Chag HaMatzos, Chapter 7). He explains that there are 370 lights On High, emanating from the two holy names appearing in the verses, “Who is a G-d [E-l] like You, bearing iniquity and passing over transgression, etc.” (Michah 7:18), and “Hashem, a merciful and gracious G-d [E-l]” (Shemos 34:6). For when the name E-l is spelled out in full — אל"ף למ"ד — its numerical value is 185. The numerical value of the two names in the verses thus totals 370. These 370 lights receive the souls of the Torah scholars who study with pure motives and are filled with awe of Heaven. Then the 370 lights shine down upon their heads along with another 45. For this is the value of the four letter Name when it is spelled out like this: יו"ד ה"א וא"ו ה"א. These 45 lights are granted to the scholars in the merit of their awe. Now, since the scholars of the Mishnah and the Talmud were undoubtedly flawless in their Torah and awe of Heaven, they earned the illuminations of these two sets of lights, indicated by the acronyms 370 [ש"ע] and 45 [מ"ה]. When these letters are rearranged they spell out the word ma’aseh [מעשה] — “an incident,” as in the line from the Haggadah, “An incident involving Rabbi Eliezer and Rabbi Akiva, etc.” For the letters of the word ma’aseh allude to the 370 and 45 lights and we mention them in order that they will shine upon us in the merit of the scholars of the Mishnah and Talmud.
וְדַע, עִנְיָן גָּדוֹל כָּתַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: כְּשֶׁמַּגִּיעַ בַּאֲמִירַת הַהַגָּדָה 'וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְכוּ'" עַד תֵּבַת 'וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם', יַגְבִּיהַּ הַכּוֹס כְּשֶׁיַּתְחִיל לוֹמַר 'וְהִיא שֶׁעָמְדָה', דְּתֵיבַת 'וְהִיא' קָאֵי אַשְּׁכִינָה, שֶׁהִיא תָּמִיד עִמָּנוּ בַּגָּלוּת, וְאֻמּוֹת הָעוֹלָם וְהַשָּׂטָן עוֹמְדִים לְכַלּוֹתֵינוּ בִּגְזֵרוֹת קָשׁוֹת, וְהַשְּׁכִינָה עִמָּנוּ לְבִלְתִּי לִהְיוֹת כָּלִים, חַס וְשָׁלוֹם, עַל יְדֵי צָרוֹת וּגְזֵרוֹת שֶׁמְּבַקְּשִׁין לַעֲשׂוֹת רָעָה עִמָּנוּ.
You should be aware of an important insight taught by the Ari (Siddur Rabbi Asher 370a) regarding the passage beginning with the words, “And this [Ve’hi] is what stood by our forefathers, etc.,” and continuing on until the words, “And the Holy One Blessed is He delivers us from their hand.” He writes that one should raise one’s cup and hold it aloft beginning with the words, “And this is what stood by,” because the word “And this” — Ve’hi — alludes to the Shechinah, who remains with us at all times while we are in exile. The nations of the world and the Satan rise up to destroy us with harsh decrees, Heaven forbid, but the Shechinah stands by us, delivering us from the utter destruction that they wish to wreak upon us with their oppressions and decrees.
וְעוֹד דַּע, עִנְיָן נָכוֹן לְפִי דַּעְתֵּנוּ, כִּי לְפִי הַנִּרְאֶה, בְּעֵת שֶׁהָרַג משֶׁה רַבֵּנוּ אֶת הַמִּצְרִי, זֶה הָיָה הַתְחָלַת מַפָּלָה וּנְפִילַת מִצְרַיִם, וּמֵאָז הִתְחִיל לְהַתִּישׁ כֹּחַ שַׂר שֶׁל מִצְרַיִם, כִּי הָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה כָּתַב בִּכְתָבָיו, דְּמשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם הָרַג לְמִצְרִי בְּשֵׁם אֶחָד מִן שִׁבְעִים וּשְׁנַיִם שֵׁמוֹת, וְהוּא שֵׁם הַנִּקְרָא 'יכש' וְיוֹצֵא מִפָּסוּק: מִי שָׂמְךָ לְאִישׁ שַׂר וְשׁוֹפֵט?! כִּי הַשֵּׁם הַזֶּה הוּא מַשְׁפִּיל וְנוֹקֵם עַל מִצְרַיִם, וְעַל שֵׁם זֶה רָמַז דָּוִד הַמֶּלֶךְ: שָׁפְטֵנִי, יהו"ה, כְּצִדְקִי — הָרוֹמֵז בְּרָאשֵׁי תֵּבוֹת שֶׁל 'יכש'.
Another insight to be aware of, and which I believe to be correct, is that when our teacher Moshe killed the Egyptian it seems to have been the beginning of Egypt’s downfall and from that time forth their guardian angel seems to have been on the wane. For the Ari writes (Likkutei Torah, 55a; Sha’ar HaPesukim, 26a) that Moshe killed the Egyptian with the Divine Name Y-CH-SH [יכ"ש], which is one of the components of the forty-two part Name. This name derives from the verse, “Who appointed you to be an officer or judge?” — Miy samcha le’ish sar veshofeit (Shemos 2:14). For this Name had the power to subdue the Egyptians and to wreak vengeance upon them. King Dovid alludes to it in the verse, “Judge me, Hashem, according to my righteousness” — Shafteini Y-H-V-H ketzidki (Tehillim 7:9), the acronym of which also spells out this Name.
וּבִהְיוֹת כִּי עָלֵינוּ חִיּוּב לְסַפֵּר בִּיצִיאַת מִצְרַיִם, עַל כֵּן נִרְאֶה לִי דְּשֵׁם זֶה הוּא מְרֻמָּז בְּרָאשֵׁי תֵּבוֹת שֶׁל 'לֵיל שִׁמּוּרִים', שֶׁהוּא גִּימַטְרִיָּא שֶׁל 'יכש'. וְלֵיל זֶה נִקְרָא 'לֵיל שִׁמּוּרִים' לְפִי שֶׁהוּא מְשֻׁמָּר מִן הַמַּזִּיקִים, וְלָכֵן אֵין אָנוּ קוֹרִין קְרִיאַת שְׁמַע בְּלַיִל זֶה, לְהַרְאוֹת שֶׁאָנוּ מַאֲמִינִים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא יִשְׁמֹר אוֹתָנוּ מִכָּל הַמַּזִּיקִים וּפְגָעִים בִּשְׁנֵי לֵילוֹת דְּפֶסַח, בַּאֲשֶׁר שֶׁהַשֵּׁם הַנִּזְכָּר לְעֵיל הוּא מַכְנִיעַ כָּל עוֹשֶׂה רִשְׁעָה. וְלָכֵן חִיּוּב עָלֵינוּ רַק לְהַרְבּוֹת בְּסִפּוּר יְצִיאַת מִצְרַיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר, הֲרֵי זֶה מְשֻׁבָּח. מוֹרִי וְרַבִּי מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
In view of our obligation to relate the story of the Exodus it seems to me that a hint to the Divine Name mentioned above can also be seen in the acronym of the phrase, “a night of guarding” — leil shimurim (Shemos 12:42). For the value of the letters ל"ש [330] is equal to that of the Name יכ"ש [330]. This night is called a “night of guarding” because throughout the night we are protected from harmful spirits (Pesachim 109b). In acknowledge of this we refrain from reciting the [bedtime] Shema on this night in order to demonstrate our faith that the Holy One Blessed is He will protect us from all harmful spirits and other agents of misfortune on the two nights of Passover. For the name mentioned above will vanquish all evildoers. Therefore our duty is to elaborate on the story of the Exodus and whoever does so at greater length is worthy of praise. — Based on the words of my teacher and mentor Rav Yosef (Yesod Yosef, Chaps. 84-85).