Why
the
Festival
of
Matzot
Is
Called
Passover
Article
No.
13,
1987
There
is
a
question:
Why
do
we
call
the
good
day,
which
is
called
in
the
Torah
“Festival
of
Matzot
[unleavened
bread],”
“Passover”
(Kedushat
Levi,
Bo).
The
answer
is
because
it
is
written,
“I
am
for
my
Beloved
and
my
Beloved
is
for
me.”
That
is,
we
praise
the
Creator
and
the
Creator
praises
Israel.
This
is
why
this
good
day
is
called
in
the
Torah,
the
“Festival
of
Matzot.”
It
is
as
though
the
Creator
praises
Israel,
meaning
that
Israel
and
I
call
the
good
day
by
the
name
“Passover,”
as
it
is
written,
“And
you
shall
say,
‘It
is
a
Passover
offering
to
the
Lord,
who
passed
over
the
houses
of
the
children
of
Israel
in
Egypt
when
He
smote
the
Egyptians,
and
spared
our
homes.’”
We
likewise
find
in
the
war
of
Midian
(Numbers
31:2-3),
“And
the
Lord
spoke
to
Moses
saying,
‘Avenge
the
vengeance
for
the
children
of
Israel
on
the
Midianites.’
And
Moses
spoke
to
the
people,
saying,
‘Bring
out
men
from
among
you
for
an
army,
that
they
may
go
against
Midian
to
execute
the
Lord’s
vengeance
on
Midian.’”
We
should
understand
why
the
Creator
said
to
Moses
that
the
war
against
Midian
is
the
vengeance
of
the
children
of
Israel,
and
Moses
said
to
the
people
the
opposite
of
what
the
Creator
had
told
him:
He
said
that
the
war
against
Midian
was
the
Lord’s
vengeance.
We
should
explain
this
in
the
same
manner:
The
Creator
praised
Israel,
that
it
is
the
vengeance
of
the
children
of
Israel,
and
Moses
praised
the
Creator
before
Israel.
This
is
why
he
changed
what
the
Creator
had
said
to
him.
However,
we
should
also
understand
what
does
it
mean
that
the
Creator
praises
Israel
and
the
people
of
Israel
praise
the
Creator.
Are
we
speaking
of
flesh
and
blood
people,
where
each
one
respects
the
other?
Can
you
imagine
that
the
Creator
needs
to
be
respected?
I
already
said
an
allegory
about
this:
It
is
like
a
man
walking
into
a
hen-house,
and
since
he
heard
what
our
sages
said
(Shabbat
113a),
“Rabbi
Yochanan
called
his
garments
‘My
honorers’”
(meaning
that
when
a
person
wears
dignified
clothes
he
is
respected).
For
this
reason,
since
he
wants
the
hens
to
respect
him,
he
wears
nice
clothes.
Clearly,
anyone
who
sees
him
doing
this
will
laugh
at
him
because
what
honor
can
one
receive
from
hens?
Accordingly,
how
can
we
say
that
the
Creator
wants
us
to
respect
and
praise
Him?
Evidently,
the
Creator
is
not
even
similar
to
our
allegory,
since
the
distance
between
a
human
and
a
hen
is
only
one
degree,
for
chickens
are
animals
and
we
are
regarded
as
speaking,
but
it
is
all
corporeality.
But
what
distance
is
there
between
us
and
the
Creator
that
you
can
say
that
the
Creator
is
impressed
by
our
praise,
and
that
this
is
why
Moses
changed
the
words
of
the
Creator,
who
said,
“Avenge
the
vengeance
of
the
children
of
Israel,”
and
he
said
to
Israel,
“the
Lord’s
vengeance”?
To
understand
the
above,
we
must
remember
the
purpose
of
creation,
which—as
our
sages
said—is
to
do
good
to
His
creations.
In
order
for
the
benefit
that
He
wishes
to
impart
upon
the
creatures
to
be
complete,
meaning
so
that
there
will
be
no
shame
in
it,
there
was
a
correction
called
“concealment.”
Accordingly,
while
a
person
is
still
unable
to
do
all
his
work
in
order
to
bestow,
only
when
he
corrects
his
actions
and
exits
self-love,
to
that
extent
he
exits
the
darkness
and
enters
the
light.
This
is
called
“coming
out
from
darkness
to
light,”
for
then
all
of
his
receptions
are
only
because
he
wants
to
impart
pleasure
upon
the
Creator
by
helping
Him
carry
out
His
goal,
which
is
unbounded
bestowal,
meaning
a
gift
without
any
shame
upon
reception
of
the
pleasure
from
the
Creator.
By
this
we
will
understand
why
the
Creator
praises
Israel.
That
is,
the
Creator
wants
to
do
good
to
His
creations;
this
is
why
He
praises
Israel,
for
the
intention
is
to
benefit
Israel.
From
this,
the
will
to
receive
was
created
in
the
creatures,
who
want
to
receive
in
order
to
receive.
This
is
regarded
as
wanting
to
receive
because
of
self-love,
since
due
to
the
will
to
receive
that
the
Creator
created
in
the
creatures,
they
crave
to
receive
abundance
in
order
to
satisfy
the
need
that
the
craving
causes
them,
which
is
why
they
receive.
This
is
called
“in
order
to
receive.”
However,
from
this
extends
separation
due
to
disparity
of
form.
For
this
reason,
the
people
of
Israel
take
upon
themselves
the
Tzimtzum
[restriction]—not
to
receive
delight
and
pleasure
despite
their
craving.
Nevertheless,
they
do
not
want
to
receive
unless
they
know
that
they
can
aim
to
receive
the
pleasure
in
order
to
bestow.
This
means
that
since
He
desires
to
give,
this
is
why
they
receive
the
abundance.
But
as
far
as
their
own
benefit,
they
relinquish
the
pleasures.
It
follows
that
the
people
of
Israel
are
praising
the
Creator.
That
is,
they
relinquish
their
own
will
and
engage
only
in
praising
the
King,
meaning
that
which
the
King
wants,
they
do.
This
is
why
Moses
changed
what
the
Creator
had
said,
“Avenge
the
vengeance
of
Israel.”
The
Creator
said
what
Israel
should
do
only
for
Israel’s
benefit,
but
Moses
changed
what
the
Creator
had
told
him,
but
this
is
not
regarded
as
deviating
from
the
purpose
of
benefiting
His
creations.
Rather,
the
reason
for
the
change
was
also
to
do
good.
Additionally,
it
was
not
because
it
is
impossible
for
Israel
to
receive
the
benefit
of
delight
and
pleasure
unless
they
aim
their
actions
only
to
benefit
the
Creator.
This
is
regarded
as
all
their
actions
being
only
because
of
the
praise
of
the
Creator,
meaning
due
to
the
fear
of
sublimity,
which
is
because
of
the
greatness
and
importance
of
the
King.
However,
we
should
understand
why
the
praise
of
the
Creator
is
called
“Passover,”
after
the
Creator’s
passing
over.
It
is
also
written,
“and
you
shall
eat
it
in
haste;
it
is
the
Lord's
Passover.”
RASHI
interprets
that
the
offering
is
called
Passover
after
the
passing
over,
and
the
passing
over
is
that
the
Creator
skipped
over
the
houses
of
Israel
from
among
the
houses
of
the
Egyptians.
He
would
jump
from
Egyptian
to
Egyptian,
and
Israel
in
the
middle
escaped.
We
should
understand
the
meaning
of
skipping
and
passing
over
in
the
work.
It
is
known
that
the
essence
of
our
work
is
to
achieve
Dvekut
[adhesion]
with
the
Creator,
which
is
equivalence
of
form,
by
which
we
receive
Kelim
[vessels]
that
are
suitable
for
reception
of
the
abundance.
It
is
also
known
that
our
Kelim
come
from
the
breaking
of
the
vessels.
The
breaking
of
the
vessels
means
that
we
want
to
use
the
vessels
of
reception
in
order
to
receive,
and
this
is
regarded
as
separation
from
the
Creator.
This
occurred
in
the
upper
worlds,
and
also
through
the
sin
of
the
tree
of
knowledge,
when
the
Kelim
fell
into
the
Klipot
[shells/peels],
and
we
must
elevate
them
because
we
come
from
their
Kelim.
By
working
with
our
desires
to
receive—which
come
from
there—in
order
to
bestow,
we
correct
each
time
a
piece
of
these
Kelim,
which
are
in
the
Klipot,
and
raise
them
to
Kedusha
[holiness/sanctity]
by
wanting
to
work
only
with
the
aim
to
bestow
contentment
upon
the
Creator.
Each
time
and
each
day,
pieces
of
the
Klipot—called
“in
order
to
receive”—are
sorted.
They
are
corrected
so
they
can
be
used
in
order
to
bestow.
The
order
is
that
a
piece
is
elevated
to
Kedusha,
and
then
we
come
down
to
a
state
of
reception
once
again,
and
even
forget
that
there
is
the
matter
of
bestowal.
But
then
we
receive
an
ascent
once
more,
take
the
part
of
the
will
to
receive
in
us,
overcome
it,
and
correct
it
to
work
in
order
to
bestow.
This
repeats
itself
each
time
until
we
acquire
a
certain
measure
of
reception
that
has
received
the
correction
of
bestowal.
To
that
extent,
there
will
be
room
for
the
upper
abundance
to
enter.
This
Kli
[vessel]
is
made
by
adding
all
the
ascents
that
one
had
into
one
Kli,
as
it
is
written,
“Penny
by
penny
joins
into
a
great
amount”
(Sotah
8).
By
this
we
can
interpret
what
we
asked
about
Passover,
that
our
sages
said,
“He
would
jump
from
Egyptian
to
Egyptian,
and
Israel
in
the
middle
escaped.”
This
means
that
every
descent
is
called
“Egyptian,”
meaning
he
receives
everything
for
self-love.
“Israel
in
the
middle”
is
an
ascent,
when
he
overcomes
and
does
everything
in
order
to
bestow
and
not
for
his
own
sake.
That
state
is
called
“Israel.”
But
afterwards
he
descends
once
more.
It
follows
that
he
descends
once
more
into
being
an
Egyptian,
and
so
on
and
so
forth.
“And
Israel
…
escaped”
means
that
he
escaped
from
the
Egyptians
and
became
Israel.
In
order
for
a
person
to
have
a
complete
Kli
that
can
receive
within
it
upper
abundance,
the
Creator
jumps
from
Egyptian
to
Egyptian,
meaning
He
takes
into
account
only
the
Israel
that
is
between
each
two
Egyptians
and
joins
them
into
a
great
amount.
It
is
as
though
there
is
no
interruption
between
Israel
and
Israel.
Skips
over
the
Egyptian
means
that
it
is
as
though
the
Egyptian
does
not
exist
in
reality.
For
this
reason,
all
the
Israelites
are
joined
into
a
great
amount
until
he
has
a
complete
Kli.
Accordingly,
we
should
interpret
what
is
written
there,
that
He
skipped
over
the
houses
of
Israel
and
only
the
Egyptians
were
killed.
It
is
as
RASHI
interprets,
He
passed
over,
meaning
jumped
from
Egyptian
to
Egyptian,
and
Israel
in
the
middle
escaped.
This
means
that
all
the
Egyptians
were
killed,
and
only
all
the
Israelites,
who
were
in
the
middle,
between
the
Egyptians,
stayed
alive.
The
literal
meaning
is
that
all
the
descents
that
are
between
the
ascents
were
erased,
and
only
ascents
remained.
This
is
as
though
they
never
had
descents,
since
they
were
erased.
This
is
the
meaning
of
the
Egyptians
being
killed.
Hence,
now
it
is
possible
for
all
their
ascents
to
connect
and
become
one
state.
There
are
many
discernments
in
the
will
to
receive
that
was
corrected
into
working
in
order
to
bestow
and
become
one
complete
Kli
for
reception
of
the
light
of
redemption,
called
the
“exodus
from
Egypt,”
when
they
were
liberated
from
the
exile
in
Egypt,
enslaved
to
self-love,
called
the
“Klipa
of
Egypt,”
as
it
is
written,
“and
He
brought
out
His
people,
Israel,
from
among
them,
to
eternal
freedom.”
Had
the
descents
remained,
there
would
be
interruptions
between
each
two
ascents
due
to
the
descent
in
the
middle.
But
when
the
descents
disappear
we
should
look
only
at
the
ascents,
and
then
we
can
speak
of
the
Kli
that
will
be
fit
to
receive
the
light
of
redemption.
For
this
reason,
we
should
learn
that
one
should
not
focus
on
the
descents,
when
he
always
falls
from
his
spiritual
state.
Rather,
he
should
focus
on
the
ascents.
Therefore,
when
he
sees
that
he
is
in
a
state
of
lowliness,
he
must
not
despair.
Instead,
he
must
overcome
above
reason
and
rise
again.
He
must
not
look
at
the
past
and
say,
“Since
until
now
I
thought
that
I
had
already
understood
that
it
is
not
worthwhile
to
focus
on
self-love,”
still
he
sees
that
he
soon
suffers
a
descent.
Therefore,
a
person
asks,
“What’s
the
point
of
ascending
if
I
must
keep
falling?
What
do
I
gain
by
this?”
To
this
comes
the
answer:
“And
the
children
of
Israel
sighed
from
the
work,
and
their
cry
rose
up
to
the
Lord.”
That
is,
there
was
an
awakening
from
below.
Then
the
Creator
killed
the
Egyptians
and
the
Israelites
remained
and
joined
into
a
great
amount,
meaning
because
of
all
the
ascents
that
they
had
one
at
a
time,
they
had
a
big
Kli
in
which
to
receive
the
abundance.
It
therefore
follows
that
no
good
deed
of
a
person
is
lost.
For
this
reason,
we
must
not
say,
“How
do
the
ascents
help
me
if
I
lose
them
right
away?”
This
would
be
true
if
he
could
hang
on
to
them
henceforth
and
not
descend.
But
it
was
said
about
this,
“Who
will
climb
up
the
mountain
of
the
Lord?”
This
is
one
discernment.
The
other
discernment
is
“And
who
will
rise
in
the
place
of
His
holiness?”
To
this
comes
the
answer,
“He
who
is
of
clean
hands
and
a
pure
heart,”
meaning
one
who
has
been
rewarded
with
clean
hands
and
has
no
more
self-love
in
him,
but
his
only
intention
is
to
bestow.
“A
pure
heart”
means
that
his
heart
is
with
the
Creator,
that
faith
is
fixed
in
his
heart.
These
people
have
no
descent
in
the
degrees
of
lowliness,
but
all
their
ascents
and
descents
are
in
spiritual
degrees.
Since
we
should
attain
complete
degrees,
called
NRNHY
de
Nefesh
and
NRNHY
de
Ruach,
their
ascents
and
descents
are
all
in
the
King’s
palace,
and
not
outside
the
King’s
palace,
and
they
are
not
thrown
down
to
the
place
of
darkness
and
the
shadow
of
death.
However,
at
the
same
time
we
must
know
that
no
ascent
is
lost.
Rather,
“penny
by
penny
joins
into
a
great
amount.”
For
this
reason,
a
person
should
be
happy
when
he
feels
that
spirituality
is
desirable
to
him
and
he
wishes
to
come
as
close
as
possible
to
the
Creator.
He
considers
it
a
great
privilege
that
an
awakening
from
above
has
suddenly
come
to
him,
and
he
begins
to
look
at
self-love
as
loathsome
and
not
worth
living
for,
and
yearns
only
for
spirituality.
Yet,
one
should
know
that
he
should
not
say,
“When
I
have
an
awakening
from
above,
I
will
begin
to
do
the
holy
work.”
Rather,
the
fact
that
a
person
remembers
that
there
is
spirituality,
even
if
he
has
no
desire
for
it,
he
should
already
be
thankful
to
the
Creator
for
knowing
that
there
is
spirituality
in
the
world,
though
he
has
no
desire
for
the
work.
This
is
similar
to
a
great
king
who
comes
to
town
but
not
all
the
people
are
told
about
it.
Only
a
handful
of
people
are
informed,
and
not
all
of
them
are
permitted
to
enter,
but
only
a
chosen
few,
and
they,
too,
require
much
persuasion
among
the
ministers
in
order
to
receive
the
permit
to
enter.
And
this
person
was
informed
only
that
the
king
has
come,
but
he
was
not
given
an
entry
permit.
How
is
that
person
thankful
to
those
who
notified
him?
It
is
likewise
here.
He
is
aware
that
there
is
a
King
in
the
world,
but
he
was
not
yet
permitted
to
enter
and
serve
the
King.
That
is,
he
knows
and
believes
to
some
extent
that
there
is
a
Creator
to
the
world,
but
he
has
not
been
granted
permission
to
leave
his
work
and
work
for
the
sake
of
the
King.
That
is,
he
has
not
received
from
above
a
desire
to
leave
his
corporeal
engagements
and
engage
in
spirituality.
That
person
should
be
delighted
with
this
knowledge,
meaning
that
he
has
some
faith
in
the
Creator.
If
a
person
appreciates
this
knowledge
although
he
cannot
overcome
and
engage
in
serving
the
Creator,
still,
the
joy
from
remembering
that
there
is
a
King
in
the
world
can
lift
him
from
his
lowliness,
admit
him
into
the
work,
and
give
him
a
desire
to
overcome
his
body.
This
is
so
precisely
if
a
person
pays
attention
and
values
this
awareness.
This
extends
from
the
root,
as
our
sages
said,
the
Shechina
[Divinity]
is
present
only
out
of
joy
of
Mitzva
[good
deed/commandment]”
(Shabbat
30).
This
means
that
the
joy
he
has
while
performing
the
Mitzva
causes
him
Dvekut
with
the
Creator,
as
said
above,
“The
blessed
clings
to
the
blessed,”
since
joy
is
a
result
of
wholeness.
Since
he
values
the
Giver,
His
importance
and
greatness,
and
there
is
a
rule
that
if
the
giver
of
the
gift
is
an
important
person,
even
if
he
gives
a
small
gift,
it
is
still
regarded
as
a
great
thing.
For
this
reason,
from
the
awareness
that
he
believes
that
he
was
notified
from
above
that
the
King
is
in
town,
although
he
was
not
permitted
to
come
in
and
speak
with
the
King,
since
it
is
evident
that
he
values
the
knowledge
that
the
King
exists,
he
is
immediately
permitted
to
enter
and
serve
the
King.
Because
they
see
that
he
values
the
King,
they
treat
him
with
consideration
and
give
him
strength
to
overcome
the
thoughts
and
desires
of
the
body.
Accordingly,
we
can
praise
joy.
That
is,
because
of
the
joy
of
being
inspired
by
the
importance
of
the
King,
he
is
given
from
above
an
illumination
that
is
placed
on
the
Kli
of
joy,
which
he
has
given
from
below
as
an
awakening
from
below.
This
causes
an
awakening
from
above,
and
he
is
given
permission,
meaning
a
desire
and
craving
to
overcome
the
thoughts
of
the
body.
It
therefore
follows
that
Passover
is
named
after
the
Creator’s
passing
over
the
houses
of
Israel
and
leaving
each
and
every
one
from
Israel
alive.
It
is
known
that
there
is
no
absence
in
spirituality,
for
the
smallest
discernment
in
Israel
remained
alive,
and
nothing
was
lost.
Because
the
Creator
saved
Israel,
this
good
day
is
called
Passover,
after
the
Creator’s
deeds.
And
regarding
what
we
asked
about
the
praise,
how
can
it
be
said
that
the
Creator
wants
to
be
praised
and
is
He
impressed
by
the
praise
of
flesh
and
blood,
there
are
two
answers
to
this:
1)
With
respect
to
the
goal,
that
His
desire
is
to
do
good
to
His
creations,
meaning
that
all
the
delight
and
pleasure
that
the
people
of
Israel
receive,
while
they
receive
them,
they
aim
to
benefit
the
Creator,
meaning
that
the
Creator
will
enjoy
this
because
He
wants
the
creatures
to
receive
delight
and
pleasure.
And
since
they
want
equivalence
of
form,
when
they
engage
in
Torah
and
Mitzvot,
it
is
only
because
they
want
to
bestow
upon
the
Creator
and
not
for
their
own
benefit.
This
is
regarded
as
the
people
of
Israel
praising
the
Creator,
that
because
of
the
greatness
and
importance
of
the
Creator,
we
try
to
please
Him.
The
Creator
praising
Israel
means
that
He
wants
to
give
delight
and
pleasure,
which
is
the
purpose
of
creation,
and
He
also
wants
that
there
will
be
no
shame
upon
receiving
the
delight
and
pleasure.
For
this
reason,
He
wants
them
to
work
in
order
to
bestow.
It
follows
that
His
praising
Israel
means
that
the
people
of
Israel
relinquish
self-love
and
want
to
work
only
in
order
to
bestow.
For
this
reason,
He
always
focuses
on
their
merit,
meaning
He
counts
the
works
that
they
do
in
order
to
bestow,
so
that
He
will
be
able
to
bestow
abundance
and
there
will
be
no
flaw
of
shame.
He
does
not
speak
of
what
they
do
in
order
to
receive;
He
wants
to
erase
this
from
the
face
of
the
Earth,
as
said
in
the
clarification
on
the
name,
“Passover,”
that
He
passed
over,
meaning
killed
the
Egyptians
that
were
between
Israel
and
Israel,
and
spared
the
Israel
in
between.
Naturally,
He
could
have
focused
only
on
the
merit
of
Israel,
meaning
on
the
ascents
that
they
had,
which
is
the
merit
of
Israel,
meaning
the
awakening
from
below
that
they
did
then
in
baking
the
Matzot
[unleavened
bread].
This
is
why
the
festival
of
Matzot
and
the
people
of
Israel
were
written
in
the
Torah,
since
the
Creator
focused
on
the
merit
of
Israel
while
baking
Matzot
for
the
sake
of
the
Creator,
and
did
not
focus
on
other
things.
This
is
called
that
the
Egyptians
who
were
there,
He
killed,
meaning
obliterated
them
as
though
they
weren’t
in
reality.
By
this,
all
of
Israel
joined
into
one
big
degree,
which
was
whole,
becoming
a
Kli
to
receive
the
abundance.
This
is
regarded
as
the
people
of
Israel
calling
that
good
day
“Passover.”
Now
we
can
understand
the
second
reason
why
the
people
of
Israel
named
it
in
praise
of
the
Creator.
The
first
reason
is
His
desire
to
do
good
to
His
creations,
and
their
not
wanting
to
receive
because
of
self-love.
Therefore,
they
receive
the
delight
and
pleasure
because
He
wants
us
to
receive.
This
is
called
“in
order
to
bestow,”
and
this
is
in
praise
of
the
Creator.
The
second
reason
that
we
praise
the
Creator
is
that
He
did
not
regard
the
descents
and
focused
only
on
the
ascents.
This
is
regarded
as
passing
over,
where
He
took
all
the
ascents
into
account
and
erased
the
descents
from
the
face
of
the
Earth.
This
is
the
praise
of
Passover,
and
this
is
regarded
as
speaking
in
praise
of
the
Creator.
We
should
understand
why
it
is
written,
“And
you
shall
eat
it
in
haste;
it
is
the
Lord's
Passover.”
Why
Passover
is
called
“haste”?
According
to
what
RASHI
interprets,
Passover
is
called
“haste”
because
the
Creator
jumped
and
passed
over
from
Egyptian
to
Egyptian,
and
Israel
in
the
middle,
escaped.
We
see
that
skipping
to
the
end
means
that
He
rushed
the
end,
as
though
it
was
not
yet
time.
Since
he
rushed
himself,
this
is
why
Passover
is
called
“haste.”
It
is
as
though
he
had
to
hurry
so
that
the
Egyptians
who
were
among
the
Israelites
would
not
awaken,
as
it
was
still
not
their
time
to
be
corrected.
This
is
why
He
rushed
Himself
and
saved
what
He
could
save.
That
is,
only
Israel
received
correction
and
not
the
Egyptians.
This
is
why
it
is
called
“haste.”
However,
it
is
written
concerning
the
end
of
correction
(Isaiah
52:12),
“For
you
will
not
go
out
in
haste,
nor
will
you
not
flee,
for
the
Lord
will
go
before
you,
and
the
God
of
Israel
will
be
your
rear
guard.
Behold,
My
servant
will
be
enlightened,
He
will
be
high
and
lifted
up
and
greatly
exalted.”
The
ARI
interprets
that
this
will
be
at
the
end
of
correction,
when
even
SAM
becomes
a
holy
angel,
and
the
stony
heart,
which
was
forbidden
to
sort
prior
to
the
end
of
correction
and
remained
in
the
Klipot,
it,
too,
will
then
be
sorted
into
Kedusha.
This
is
the
meaning
of
“very
good.”
“Good”
is
the
angel
of
life.
“Very”
is
the
angel
of
death,
and
it,
too,
will
be
a
holy
angel.
This
is
called
“Death
will
be
swallowed
up
forever.”
This
is
how
the
ARI
interprets.
Indeed,
we
can
interpret
what
is
written,
“For
you
will
not
go
out
in
haste,
nor
will
flee,”
not
as
it
was
in
the
land
of
Egypt,
when
redemption
was
in
haste
and
He
jumped
from
Egyptian
to
Egyptian,
and
Israel
in
the
middle
escaped,
since
He
had
to
obliterate
the
Egyptians
and
only
the
people
of
Israel
remained
alive.
But
at
the
end
of
correction,
when
the
Egyptians
will
also
be
corrected,
there
will
be
no
need
to
be
in
haste
because
there
will
be
no
need
to
jump
from
Egyptian
to
Egyptian
with
Israel
in
the
middle
remaining
in
Kedusha.
Rather,
all
the
Egyptians
will
receive
their
correction
from
the
Whole
One.
Therefore,
there
will
be
no
need
to
hurry,
meaning
jump,
but
all
the
discernments
that
were
in
the
Klipot
will
be
corrected,
as
it
is
written,
“And
I
will
remove
the
heart
of
stone
from
your
flesh,
and
I
will
give
you
a
heart
of
flesh.”
Therefore,
a
person
should
be
happy.
Through
the
joy
he
can
come
out
of
the
state
of
lowliness
that
he
is
in.
If
a
person
asks,
“What
is
there
to
rejoice
about
when
he
sees
that
he
is
in
lowliness
and
has
no
desire
to
engage
in
Torah
and
Mitzvot?”
He
should
receive
his
joy
from
the
fact
that
he
nonetheless
knows
that
there
is
a
King
in
the
world.
From
this
awareness
alone
he
can
be
happy,
as
in
the
above
allegory,
that
he
was
informed
that
the
king
came
to
town,
and
this
gives
him
strength
to
ascend.