Shabbat Metzora 5782 ‫בס"ד‬

Apr 8-9, 2022

Wonders
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh

"Open my eyes so that I may see

the wonders of Your Torah"

Issue 19

02 Tzaddikim:
Three Stories for an Abundant
Pesach

07 Kabbalah and Chassidut:

Inner Dimensions of the Hagadah

15 Parashah:
Metzora: A Treasure of Gold

Wonders is published weekly by

American Friends of Gal Einai and Gal Einai Israel
2 Tzaddikim

Three Stories
for an Abundant
Pesach
It is a beloved Chasidic tradition to tell these three stories prior to the
Pesach holiday. Some Chasidic rebbes retold them almost a month before
Pesach, some waited for Shabbat Mevarchim of Nissan, but in any case,
retelling these three stories at the Shabbat table are considered a segulah
for an abundant Pesach. The version of these stories translated here can
be found in the Enclyclopedia “Otzar Yisrael.” They are accompanied by
short comments by Rabbi Ginsburgh.

Vodka and Water

A certain Jew prepared a barrel full of vodka before Pesach, which he
planned to sell and with the profit buy all that he needed for Pesach. He
crossed the border to a neighboring country where the vodka was scarce,
hoping to quickly sell its contacts. The soldiers at the border confiscated the
barrel of vodka, for in that country, it was prohibited to sell vodka without
special authorization.

Our hero immediately journeyed to Rebbe Elimelech of Lizhensk, may his

merit protect us, and cried profusely over the confiscated barrel of vodka.
Rebbe Elimelech told him to return to the border crossing and tell the
guards they had made a mistake. There was nothing in the barrel but water.
Ask them to taste the contents of the barrel. “They will taste simple water,”
Rebbe Elimelech told him, “And will return the barrel to you.”

The Jew did as Rebbe Elimelech told him. Everything happened as Rebbe
Elimelech had foreseen and his barrel was released. But then he realized,
“This barrel of vodka was the source of my income with which I planned to
purchase all our Pesach needs. Now it is nothing but a barrel full of water!”
He returned once again to Rebbe Elimelech in tears.

“Go back and taste the liquid in the barrel,” Rebbe Elimelech instructed him.
To his amazement, the water had transformed back into vodka, which the
Jew quickly sold and returned home with the profit. And the Jew had all his
needs for Pesach met with great abundance.
Wonders 3

T his story reminds us of the story with

Rabbi Chanina ben Dosa who said, “He
who told the oil to ignite will tell the vinegar
God took above the stars, 3 the Jewish people
are not governed by the laws of nature
perceived by others. The Ba’al Shem Tov
to ignite.”1 With his strong faith in God, the explained that this statement should be read
tzaddik experienced the renewal of creation as, “Nothingness is the mazal of Israel” ( ‫אַ יִן‬
described as, “something from nothing” ( ‫י ֵׁש‬ ׂ ְ ‫)מַ זָּל לְ ִי‬, meaning that when Jews reach a
‫ש ָר אֵ ל‬
‫)מֵ אַ יִן‬. He merited this because he himself was state of self-nullification, the effluence they
also nothingness. This is the state we are meant receive flows from their connection to the
to experience by eating matzah on Pesach—a attribute of nothingness. In a state of true
state of self-nullification. When we achieve a self-nullification, the letters from which
state of nothingness, everything can change. everything is created can be permuted and
Vinegar can burn like oil and vodka can taste “trouble” ( ‫ )צָ ָר ה‬can become an “opportunity”
like water. ( ‫צ ֹהַ ר‬, literally, an opening). The trouble itself
The Ba’al Shem Tov’s path of Chasidut is transforms into the salvation, as in the verse,
especially connected to this idea. The sages “It is a time of trouble for Jacob and from it,
say that “Israel are not guided by the mazal he will be saved.” 4 Naturally then vinegar can
[the astrological constellations]” 2 ( ‫אֵ ין מַ ָזּל‬ turn into oil and vodka can become water
‫ש ָר אֵ ל‬ׂ ְ ‫)לְ ִי‬, meaning that like Abraham whom and vice versa.

The Dayenu Story

Once there was a king who lost his ring. The king said he would give all
those who would search for his ring a substantial sum of money that would
allow them to search worry-free. There was a poor Jew there who did not
have money to buy what he needed for Pesach. “The king is giving money
to all those who are willing to search for his ring,” his wife said. “Go and
tell the king that you will also search for his ring and the king will give you
money, which we will use to buy our Pesach supplies.” The man took his
wife’s advice, went to the king, and offered to help search for his ring. The
king gave him money and he bought an abundance of supplies for Pesach.
When the Seder night arrived, the Jew brought many guests to his home and
fed them with plentitude.

One of the king’s advisors was a priest who hated Jews. He could not tolerate
the fact that this Jew had bought his Pesach supplies with the money given to
him by the king. On the Seder night, the priest hid under the Jew’s window
and saw how he, his family and all his guests were eating and drinking with
plenty and were not searching for the king’s ring at all. “I am going to show
the king what this Jew did with his money,” said the priest and he promptly
returned with the king. They stood under the window and saw how the Jew
was sitting like a king at the head of his table. But the king had his doubts
and tried to make out what was being said around the festive table.
 4 Metzora 5782

Just as this was happening, the house’s inhabitants reached the Dayenu. This
Jew’s custom was that when they would sing the Dayenu at the Seder, he
stood up, recite a verse, and all present would repeat the chorus: “Dayenu,
dayenu.” But these Jews were from an area of Europe where “Dayenu” was
pronounced “Dayayni.” Incredibly, the priest’s name sounded just like
“Dayayni.” What the king heard was some unintelligible sentence and then
the priest’s name—again and again. What the king imagined was happening
was that the Jew was investigating who stole the ring. He addressed all his
merry helpers and asked them questions about what they had found. Each
question was answered with Dayayni’s name. Listening to this “investigation,”
the king understood that they had found proof that it was the priest who had
stolen the ring. He had the priest arrested and beaten until he admitted that
he had stolen the ring and returned it. And the Jew had all his needs for
Pesach met with great abundance.

W as this Jew irresponsible for buying

his Pesach goods and celebrating
the holiday before searching for the ring?
Generally, the king in Chasidic stories
alludes to God. We stand before God and
request sustenance so that we can afford to
No. He recognized a golden opportunity to buy supplies for Pesach. We promise that we
fund his purchases for the holiday and was will try to fulfill all of God’s commandments
sure that God would help him find the ring. properly. Is this promise genuine? Are we
God did indeed enjoy his simple sincerity and sure that we will be able to fulfill everything
the Jew received both the funds to search for that we have promised? If we are sincere,
the ring and a financial reward for providing we are allowed to make the promise, with
information that apprehended the thief. The confidence that God Himself will help us keep
real reward, however, took place when the our promise. Ultimately, we will find great
Jew announced “Dayenu,” meaning “it is treasures and redeem them from captivity.
enough for us.” In the Dayenu song we thank Every king’s ring is his seal. God’s seal is the
God for the steps along the way to the final seal of truth and there is no truth other than
redemption. We are grateful for every measure the Torah. From the Exodus from Egypt, we
that God gives us. When we feel gratitude progress to the giving of the Torah at Mount
for everything, large or small, God gives us Sinai, and it is there that we merit the King of
everything we can dream of and more. the Universe’s seal of truth.

Monkey See, Monkey Do

A certain Jew ran the local township pub. Once the nobleman who owned
the township and leased the pub to the Jew said to him: “If I would not lease
this pub to you and give you sustenance, you would die of starvation.”
The Jew, who was a sincere God-fearing man, replied: “Do you think you
Wonders 5

give me sustenance? There is a God in heaven. He sustains all His creations,

including me. If you will not be his channel for my sustenance, He will
provide a different channel for me.”
“If that is the case, get out of this pub right now! Nobody in my township
will be allowed to give you any work. Let’s see how your God will provide for
you now,” fumed the nobleman. Pesach was approaching, and the Jew had no
money with which to buy supplies for Pesach.
The nobleman had a treasure room with a large chest of gold coins. He was
very much in love with his wealth and frequently went into the treasure
room to count his gold. He would spit on each coin and clean it with a cloth,
ensuring that all his wealth was intact.
This nobleman had a pet monkey that watched with curiosity every time
he went to count his gold. The monkey saw the nobleman cleaning the
coins with his spit and thought he was eating them. The afternoon after the
nobleman kicked the Jew out, the monkey found his way into the treasure
room alone and began eating the coins until he filled his stomach and died.
When the nobleman saw that the monkey was dead, he was somewhat
saddened but decided the carcass could still be of use. He commanded his
servants to take the dead monkey and throw it into the Jew’s home. “Let
him see that if I don’t give him sustenance, he will starve!” he laughed with
disdain.
That evening, the Jew and his family were frightened to hear a window
breaking. When they came to see what had happened, they saw the dead
monkey on the floor of their home. When it hit the window and the floor,
the monkey’s stomach opened, and all the gold coins poured out. The Jew
had plenty of money with which to buy all his Pesach supplies in abundance.
On Pesach night, the nobleman wanted to laugh at the Jew’s expense. He
sent his servant to see what the Jew and his family were doing, expecting the
servant to report that they were sitting in the dark with nothing to eat. How
surprised he was when the servant returned and told him that he had seen
the Jew and his family with a house full of guests all seated around a table fit
for a king enjoying a festive meal.
“Where did you get money to buy all the food?” the nobleman called for
the Jew to come before him. “Someone threw a dead monkey into my house
and golden coins fell out of it,” the Jew explained. The nobleman recognized
how God had orchestrated it all and said, “Now I admit that it is God who
sustains everyone.” And the Jew had all his needs for Pesach met with great
abundance.
 6 Metzora 5782

O ur hero has great faith and confidence in

God (like Rebbe Nachman of Breslov’s
“A Story of Faith”). He truly knew how to
and every coin that he receives from God is
immediately used for a good purpose. The
nobleman, on the other hand, seemingly
relate to his source of sustenance. His lease “swallows” the gold coins, which is what the
was terminated—so what? Sustenance comes monkey saw him do.
from God. Our work is simply the vessel In the Exodus from Egypt, the great
through which we receive God’s kindness. The wealth amassed by the Egyptians, who did
Jew recognizes that it is God who sustains the not recognize the true source of their wealth
entire world and does not enslave himself to ultimately fell into the hands of the Children
the conduit. of Israel. “The riches he swallows he vomits;
The nobleman, on the other hand, worships God empties it out of his stomach.”5
gold coins. The Jew sees the gold as a means

1. Taanit 25a
2. Shabbat 156a.
3. Genesis
4. Jeremiah 30:7.
5. Job 20:15.
 Kabbalah & Chassidut 7

Inner
Dimensions
of the Hagadah
Authentic Experience
I n one of his shortest but central writings,
Rebbe Dov Ber of Lubavitch discusses
the nature of authentic experience. Our
The letter hei is the basic letter of speech;
all vowel-sounds are formed out of the
simple, basic breath, the sound of the hei.
conscious intention in Jewish meditation, The ultimate rectification of the sense of
he writes, is to reach the truth, and not speech occurs when we use it for praising and
to achieve an experience or “high.” The acknowledging God’s beneficence. And the
transcendent experience will occur, but name Judah is another cognate form of the
it does so spontaneously and on its own word for “gratitude.” Furthermore, the fact
once the truth is reached. If, however, one that Nisan is the first month and Judah the
concentrates on the experience per se, one is royal, leading tribe indicates that the sense
ipso facto not concentrating on the subject of speech is the primary, ruling sense of man,
matter which is the only way to bring about and that its rectification is the basis for all
an authentic and pure experience. Focusing rectified spiritual experience.
on the experience is thus a sure-fire method Turning to the Haggadah, we begin to
to ensure that a true experience cannot see how important speech and the letter hei
occur. It could thus be that the real fruition are in the context of Passover. The bulk of
of Jewish mediation is having the experience the Haggadah is found in the section called
and not even being aware of it. Maggid, which is the fifth stage in the Seder
Still, a genuine spiritual experience night. Maggid literally means to speak, the
depends on an emotional state. The most basic sense of the month of Nisan. Five is of course
existential emotion of Judaism is gratitude the numerical value of the letter hei. The first
( ‫)ה ֹו ָד אָ ה‬. In fact, the literal meaning of the (and thus primary) word of the Maggid is the
word Jew ( ‫ )יְה ו ִּד י‬is “one who gives thanks.” letter hei spelled out: “This (hei) is the bread
Expressing gratitude for God’s gifts is the basis of affliction” ( ‫)הֵ א ַלחְ מָ א עָ ְניָא‬.
for all other religious experiences that follow. Thus, the overall, basic undertone of the
This is reflected in the fact that, according Seder is the feeling of gratitude to God for
to Sefer Yetzirah, the month of Nisan being able to perform this mitzvah, either as
corresponds to the letter hei, to the sense part of a family or in whatever circumstances
of speech, and to the tribe of Judah ( ‫)יְהו ָּדה‬. one is found.
 8 Metzora 5782

First Things First: Spatial Order

S eder in Hebrew means “order.” 1 In
accordance with the fundamental division
of all reality into three dimensions of space,
follow. The three matzot, referred to as Cohen,
Levi, and Yisrael correspond to the three
powers of the mind, wisdom, understanding,
time, and soul, as found in Sefer Yetzirah, the and knowledge (chochmah, binah, and da’at);
abstract concept of “order” refers to either the six additional items correspond to the six
spatial order, temporal order, or spiritual emotive powers of the heart, loving-kindness,
order (i.e., the inherent order of levels of might, beauty, victory, acknowledgment, and
consciousness). In the Seder of Pesach, we first foundation (chesed, gevurah, tiferet, netzach,
create a spatial order by arranging the Seder hod, and yesod). The plate itself corresponds
plate with three matzot, one above the other, to the tenth, final power of the soul, kingdom
above which are placed, in a specific order, an (malchut). According to Kabbalah, the full
additional six items relating to the Seder to correspondence is thus:

‫ִ ּבינָה‬ ‫חָ כְ ָמה‬

understanding (binah) wisdom (chochmah)
Levi matzah Kohen matzah
‫ָּדעַ ת‬
knowledge (da’at)
Yisra’el matzah
‫ְּגבו ָּרה‬ ‫חֶ סֶ ד‬
might (gevurah) loving-kindness (chesed)
Beitzah (egg) Zero’a (shankbone)
‫ִּת ְפאֶ ֶרת‬
beauty (tiferet)
Maror (bitter herbs)
‫ה ֹוד‬ ‫נֶצַ ח‬
acknowledgment (hod) victory (netzach)
Karpas (greens) Charoset
‫יְס ֹוד‬
foundation (yesod)
Chazeret (bitter herbs)

‫ַמלְ כו ּת‬
kingdom (malchut)
Seder plate

Of all of these elements, the most essential the Torah to eat matzah on the first night of
are the three matzot; even now, when the Pesach. As stated, the matzot represent mind
Temple is not standing, we are obligated by or consciousness in general.

Organizing Time
A fter creating the proper spatial order,
we proceed to the temporal order of
the fifteen steps of the Seder, one after the
other. Both the spatial as well as the temporal
order reflect the spiritual order, the levels
of consciousness of the soul, as they exist
Wonders 9

all together, simultaneously, as well as the human psyche.3

order in which they unfold in the creative It is important to realize that the steps of
process. creation are not developments “within” God.
The creative process in Chasidic teachings God does not change. Creation is simply a
is known as seder hahishtalshelut (“the order development of consciousness, i.e., a process
of the stages” in which the world was created, experienced by the soul in its descent from
‫)סֵ ֶדר הַ ִה ׁ ְש ּ ַתלְ ׁ ְשלו ּת‬. Any other “order” in the being “an actual part of God above” and
world (especially one determined explicitly therefore void of its own consciousness—to
by the Torah, the “blueprint of creation,” such being the animating force of a human being.
as the Seder of Pesach) is but a reflection We will thus explain the steps of the Seder
of this archetypal, cosmic progression as being phases in the unfolding of one’s
and development. The complete order of consciousness of God and His presence in
hishtalshelut comprises 22 stages, equivalent creation.
to the 22 letters of the Hebrew aleph-beit The stages of the Seder are divided into 15.
as well as the number of measures of mercy They are: Kadesh, urchatz, karpas, yachatz,
found in the two times that these measures maggid, rachatzah, motzee, matzah, maror,
are mentioned in the Torah: 13 and 9.2 It also korech, shulchan orech, tzafun, berach, hallel,
corresponds to the 22 components of the nirtzah.

In mathematics, the phenomenon of Seder, orderly development, is

signified by the triangle operator (r),4 where we define that

rn = 1 2 3 ... n
┴ ┴ ┴ ┴

The triangle of 5 (the numerical value of hei, the letter of speech) is

thus: r5 = 1 ┴ 2 ┴ 3 ┴ 4 ┴ 5 = 15. Thus, the 15 stages of the Seder
can be ordered in the shape of the triangle of 5. Another point that is
revealed is that the number of stages in the Seder symbolizes in and
of itself the developmental expression of giving thanks. How so? The
verbal root of “giving thanks” (‫ )ה ֹו ָדאָ ה‬is hod (‫)ה ֹוד‬, the numerical value
of which is also 15. Furthermore, the name Yehudah (‫ )יְהו ָּדה‬can be seen
as the word hod (the root of the name) in between the prefix letter yud
and the suffix letter hei, which together form the Divine Name Kah
(‫ה‬-‫)י‬, the numerical value of which is also 15.

Since, as we said, giving thanks is the the Seder to be a process of constructing

foundation of Jewish consciousness, the fifteen rectified consciousness (mochin) culminating
steps of the Haggadah correspond to the first at the level of pure intellect. Then, all has truly
fifteen of the twenty-two steps of the complete been accepted. We will see presently that
seder hahishtalshelut. indeed, all the steps of the Seder relate to the
Let us note that the final, fifteenth step of rectification of the two intellectual powers of
the Seder, Nirtzah (“all has been accepted”) chochmah and binah. We will also see that the
corresponds to Ima Ila’ah, the essential power emotions (including the origin of the emotions
of pure intellect. We may therefore understand in the mind itself,5 are reflected in the four
10 Metzora 5782
cups of wine. containing one step; the second, two; the third,
Since the Seder is mathematically the three; the fourth, four; and the fifth, five. We
triangle of five, i.e., 1 2 3 4 5, it is therefore
┴ ┴ ┴ ┴ will explain these divisions as they appear.
naturally divided into five units, the first
�

I n his commentary on the Haggadah, the

Lubavitcher Rebbe quotes an explanation
from his father, Rabbi Levi Yitzchak
first four of the ten sub-sefirot of Ima did not
collapse,6 while the other thirteen remaining
sub-sefirot of Abba and Ima did. Since they
Schneersohn, who is considered the greatest remained unfragmented, the two sets of sub-
Kabbalist of the previous generation. Rabbi sefirot of Abba and Ima are each considered a
Levi Yitzchak asks why only the names of single unit, while each of the sub-sefirot that
the first two steps of the Seder—Kadesh and did collapse is considered a discrete unit. We
urchatz—are connected to each other by are thus left with two intact units and thirteen
the word “and” (signified in Hebrew by the fallen “pieces” of intellect that must be rectified
prefix-letter vav) and why they are the only as part of the cosmic process of restoration
ones cast in the imperative form. Kadesh and (tikun). These fifteen units of intellect are the
urchatz literally mean, “sanctify and purify.” fifteen levels of consciousness that correspond
The concepts of holiness and purity allude to the fifteen steps of the Seder. The word
to the first two conscious sefirot, wisdom Kadesh, which has three letters, alludes to the
and understanding, respectively. Holiness is three unbroken aspects of wisdom, and the
the experience of transcendence; to treat or word Urchatz—which has four letters—alludes
consider something “holy” is to set it apart to the four unbroken aspects of understanding.
from the norm. Similarly, wisdom is the flash These two stages are connected by a vav
of insight in the mind that transfixes the to show that only they did not experience
recipient and breaks him out of his normal breakage. They are cast in the imperative
mode of thinking. Purity, in contrast, is to indicate that we are to sanctify (Kadesh)
the result of a cleansing process, in which and cleanse (Urchatz)—and thus rectify and
impurities are removed from a mixture. This restore—the other thirteen steps of the seder,
is the experience of understanding, the mental which correspond to the thirteen levels of
faculty that refines and purifies the insight of Abba and Ima which did collapse.
wisdom, removing any subjective impurities In other words, our task in the Seder is to
that may have inadvertently crept into the bring the levels of consciousness signified
experience of the insight. Kadesh and Urchatz by the first two steps (Kadesh and Urchatz)
therefore allude to wisdom and understanding into the states of consciousness signified by
(or their correlated partzufim, Abba and Ima). the subsequent steps of the Seder. Let us now
It is explained in Kabbalah, the Rebbe’s continue to look at the inner dimension of the
father continues, that in the world of Tohu, first five stages of the Seder. We will continue
where the Breaking of the Vessels occurred, in another part of this article scheduled to
the main collapse took place at the level of the be published soon. 7 We will be using some
emotions; the sefirot of the intellect suffered advanced Chasidic terminology in our
only a partial collapse. Specifically, the first presentation, but we will try to define them
three of the ten sub-sefirot of Abba and the as we go along.
Wonders 11

1. Kadesh corresponds to the level of Yachid, the awareness of God’s absolute

singularity or uniqueness, that all there is—is He. This level thus refers to
God Himself, outside of the context of creation. In the soul, this level is the
soul’s primal existence as “an actual part of God above,” wherein it possesses
no consciousness of itself as an independent entity.

M aking kiddush is somewhat of an

anomaly. How can a person of flesh
and blood sanctify something, change its
within us, i.e., thanks to our Divine soul.
Thus, whether he is aware of it or not, the Jew’s
making kiddush is an expression of the aspect
existential state from mundane to holy? This of God within him affecting and changing the
is possible only by virtue of the part of God world.
�

2. Urchatz corresponds to the level of Echad, the experience of God being one.
Being “one” implies the possibility of a “second” or “other,”8 and so we are taught
that at this level God begins to arouse within Himself, as it were, a desire for
creation, for the existence of an other. The Zohar term for this pre-creational
consciousness of God vis-à-vis the world He was about to create is “the Supernal
Brilliance” (‫) ְט ִהיר ֹו עִ ּלָאָ ה‬. The Aramaic word used here for “brilliance”—‫— ְט ִהיר ֹו‬
means “purity,” alluding to the meaning of Urchatz, “cleansing.” The Lurianic
term for this level of existence is “the Infinite One” (‫)אֵ ין ס ֹוף‬.

I t is explained in Chassidut that there are

a number of levels within this Supernal
Brilliance. Dividing the word Urchatz ( ‫)ו ְּרחַ ץ‬
Experientially, this is the first point at
which the soul is conscious of itself as an
entity independent of God. The soul’s first
in two, the vav ( ‫ )ו‬signifies the origin of the self-awareness is that of its own infinity.
ray of infinite light (the kav, explained in step (In contrast, the experience of the soul in
number 6) in the beauty (tiferet) of Ein Sof, and Kadesh is not yet infinity, since God’s essence
rchatz (‫ ) ְרחַ ץ‬signifies the kingdom (malchut) of transcends all limitations, even that of being
Ein Sof, or the light of the infinite (‫)א ֹור אֵ ין ס ֹוף‬. limitless! His paradoxical essence is beyond
(Regarding the origin of the kav, we can infinity; it is at once finitude, infinitude, and
note that the initials of these first two steps, neither.) The experience of infinity is that of
Kadesh Urchtaz ( ‫) ַקדֵּ ׁש ו ְּרחַ ץ‬, together spell the absolute clarity. Perception is unobscured
word for “ray” ( ‫) ַקו‬. This fact indicates that and the soul at this level can “see” everything,
there is a hidden, ultimate origin of the ray especially everything that relates to the
of infinite light, that precedes even before the unfolding of its own future. This experience
beauty of Echad, in Yachid. There exists an is described in Chasidut as that of the soul
absolutely concealed drive for creation even feeling itself paradoxically as “a part of the
within God’s absolute state of singularity. Creator that becomes created” ( ‫שה‬ ׂ ָ ‫חֵ ֶלק בּ ֹו ֵרא ׁ ֶש ַּנ ֲע‬
Later, we will discuss this further.) ‫) ִנבְ ָרא‬.
�

3. Karpas. The word Karpas ( ‫) ַּכ ְר ּ ַפס‬, when written backwards, spells “Your
Book” ( ‫) ִס ְפ ְר ָך‬. God’s book is the Torah, which the sages refer to as the
12 Metzora 5782
“blueprint of creation.” The prophets refer to it as the “Primordial Parable”
( ‫ )מָ ׁ ָשל הַ ַּק ְדמ ֹו ִני‬of creation. The accusative suffix (“Your”) refers to God
Himself, still above any Name or direct connection to creation; it thus refers
to the Torah, as it exists before the tzimtzum. The phrase used in Kabbalah
to refer to this primordial Torah is, “He planned in potentia all that would
become actual” ( ‫) ׁ ִשעֵ ר ְ ּבעַ צְ מ ֹו ְ ּבכֹחַ ָּכל מַ ה ׁ ּ ֶשעָ ִתיד לִ ְהי ֹות ַּב ּפֹעַ ל‬.

T he Zohar begins, “In the original

prerogative of the King, He engraved
marks in the Supernal Brilliance.” The
of vegetable less than the amount that would
require an after-eating blessing. This recalls the
custom that after having recited the blessing
“Supernal Brilliance” is the light of the infinite over the hand tefillin, one does not recite an
corresponding to the level of Urchatz, as above, additional blessing over the head tefillin, out
and the marks God engraved in it are the of recognition that the head tefillin’s spiritual
Supernal Torah, the plan of creation, the level level is too high to be drawn down via a
of Karpas. blessing. Similarly, by eating the karpas we
In the Shulchan Aruch, the word Karpas experience reality before the tzimtzum, an
is said to be an abbreviation for the phrase experience too high to be drawn down via an
“six hundred thousand [Jews] who engaged after-blessing. The fact that we eat less than
in backbreaking work” ( ‫)ס ִרבּ ֹוא ַּבעֲ ב ֹו ַדת ּ ֶפ ֶר ְך‬. the usual amount means that Karpas does
In Chassidut it is explained that any negative not relate to our normal concept of amount
phenomenon below has an origin in holiness altogether; it is in truth infinite.
above. In our case, the holy correlate of this (Similarly, when washing the hands in
backbreaking work is the “toil of Torah study.”9 Urchatz we also do not recite a blessing, since
The Karpas is to be dipped in salt water. this step of the Seder takes place before the
In Kabbalah, immersing something is an tzimtzum and is thus too high to be drawn
expression of sweetening (‫ )הַ ְמ ּ ָתקָ ה‬it. Here, by down by the power of blessing.)
revealing the origin of the backbreaking work, The soul at this level experiences the
the toil in Torah study, we thereby sweeten it. infinity of potential creation, i.e., creation as
For Karpas, we are required to eat a piece it exists in the Primordial Torah.
�

4. Yachatz, the breaking of the middle matzah, clearly alludes to the

tzimtzum itself, the contraction of the Infinite Light. In Yachatz, the matzah
is broken into a larger and smaller piece and the larger (the afikoman) is
hidden. Similarly, the effect of the tzimtzum is to hide God’s potential to
express His infinity (the “bigger piece,” ‫ )כּ ֹחַ הַ ְ ּבלִ י ְּגבו ּל‬and reveal His potential
to create finite reality (the “smaller piece,” ‫)כּ ֹחַ הַ ְּגבו ּל‬.

T he Rebbe Rashab used to break the

larger piece, the afikoman, further
into five sub-pieces, which signify the four
(‫ )חֹמֶ ר ִהיּו ּלִ י‬from which the other four elements
are formed. This reflects the fact that it is
specifically God’s infinite potential (the bigger
“elements” (fire, water, air, and earth) plus piece of matzah) that is the source of physical
the basic, formless element known as the hyle reality.
Wonders 13

5. Maggid corresponds to the reshimu, the left-over impression of God’s

infinite light found in the vacated space ( ‫ )חָ לָל‬caused by the tzimztum. This
impression of infinity is God’s ability to create anything He would want in
the vacated space. He only created that which He actually did create because
of the kav, as will be explained.

T here are three parables used in

Chassidut to describe the tzimtzum.
These three parables relate to the body’s
that a major facet of the rectification of
speech is simply choosing (and thus limiting)
what one talks about.
three physical organs that possess a “vacuum” At step #8, Matzah, we perform the
( ‫)חָ ָל ל‬, implying tzimtzum. The first is the mitzvah of eating, i.e., internalize, the “bread
tzimtzum of the intellect—the three lobes of of faith” and the “bread of healing,” as will
the brain are found inside the three hollows be explained. Here, at step #5, Maggid, we
of the cranium. A teacher must contract perform the mitzvah of telling the story
and limit his vast intellect in order to be of the Exodus. 10 These are the two special
able to begin to convey it to his students. active, Torah-ordained commandments we
The second is the tzimtzum of the heart— nowadays perform at the Seder. Both are a
the heart possesses two ventricles. As Rebbe function of the mouth. The first, Maggid,
Nachman of Breslov explains, someone the mouth speaking, is alluded to in the
who possesses infinite emotive energy must very name of the holiday Pesach, which
contract it to experience finite emotions. in Kabbalah is read peh-sach (“the mouth
The third is the tzimtzum of the mouth—a speaks”). Speaking words of faith strengthens
single hollow. As explained by Rabbi Hillel and thereby manifests the essential power
of Paritch, the organs of speech can produce of faith in the soul, as is said in Hallel (step
an infinite number of sounds and inflections, #14 of the Seder, the first two chapters of
yet to communicate meaningfully one must which are begun here, at the end of step #5,
constrict this infinite potential and restrict Maggid), “By speaking, I believe.”
it to producing only certain sounds in Maggid begins with the declaration, “This
certain ways. Speech is thus formed out of is the bread of affliction.” The word for “this”
the infinite potential within the space of the (hei, ‫ )הֵ א‬is in fact the name of the letter hei
mouth. It is this latter parable that is relevant (which equals 5, alluding to the number of
here, since the Haggadah in general and this step). Unlike the rest of the Haggadah,
Maggid are obviously speech­- processes. which is in Hebrew, this first declaration of
Specifically, the reshimu is the impression Maggid is in Aramaic, alluding to the secret
of what was. So too, the fundamental of the reshimu, for Aramaic is to Hebrew as
experience of the Jewish soul is the Exodus the reshimu (“impression,” or “residue”) is to
from Egypt, and the task of Maggid, in telling the essential light or revelation that preceded
the story of the Exodus, is to convey the the reshimu.
impression of that experience to others— The sages interpret “the bread of affliction”
both literal others, i.e., other people, and (anya, ‫ )עניא‬as “the bread over which many
one’s own “other” side, his animal tendencies things are answered” (onim, 11 .) ‫ ע ֹו ִנ ים‬This
represented by the animal soul. We see here reflects the explicit relationship between
14 Metzora 5782
Maggid and Matzah: the spiritual power to the matzah, the bread of affliction, placed in
relate the story of the Exodus comes from front of us while we tell the story.

Notes:
1. Etymologically, the English order derives from the Hebrew Seder. The fundamental two-letter sub-root
of these words is d-r, which in Hebrew means “row” or “generation” (dor), the power to generate row after
row, level of consciousness after level of consciousness.
2. See more in Wonders, Issue 18, p. 7 and p. 9 note 26.
3. See our volume Anatomy of the Soul.
4. This contrasts with the square operator (n2 = n ∙ n), which signifies inter-inclusion, the phenomenon of
n elements each including aspects of all the others.
5. Identified in Kabbalah with the two partzufim: Yisrael Saba and Tevunah.
6. In the subsequent world of Tikun (rectification), they became part of partzuf Atik.
7. See Wonders for Passover 5782.
8. As in the account of creation, in which “one day” was followed by “a second day,” “a third day,” etc.
9. The “clay” (chomer, ‫ )חומר‬of Torah study is a fortiori reasoning (kal v’chomer, ‫ ;)קַ ל וָחֹמֶ ר‬the “bricks”
(leveinim, ‫ )לְ בֵ ִנים‬are the clarification of the law (libun hilchata, ‫ ;)לִ בּ ו ּן ִהלְ כְ ָתא‬the “backbreaking work”
itself (perech, ‫)פ ֶר ְך‬
ֶ ּ is demolishing opposing arguments (pircha, ‫;)פ ְר ָכא‬ ִּ and so forth.
10. The numbers 5 and 8 mathematically create a “golden section” (a phenomenon alluded to in the
writings of the Arizal). They are also the numerical values of the letters hei and chet, important for the
understanding the mystery of Pesach, for they are the letters that differentiate between matzah (‫)מַ ָ ּצה‬,
symbolizing humility, and chametz (‫)חָ מֵ ץ‬, symbolizing arrogance.
11 Pesachim 115a..
 Parashah 15

Metzora:
A Treasure of
Gold
“When you enter the land of Canaan that I give you as a
possession, and I inflict an plague of tzara’at upon a house in
the land you possess”1 ( ‫אֲשר אֲ ִני נ ֹ ֵתן ָלכֶם לַאֲ חֻ זָּה ְונ ַָת ִּתי ֶנ ַגע‬
ֶ ׁ ‫ִ ּכי ָתבֹאו ּ אֶ ל־אֶ ֶרץ ְ ּכנַעַ ן‬
‫)צָ ַרעַ ת ְ ּב ֵבית אֶ ֶרץ אֲ חֻ זּ ְַתכֶם‬

R ashi writes, “This was an announcement

for them, when these plagues came
upon them because the Amorites had
of Heaven, with dedication and love—we
all merit to find treasures in the house.
The treasure found is alluded to in Rashi’s
concealed treasures of gold in the walls carefully chosen words, “treasures of gold”
of their houses during the forty years the ( ‫)מַ ְט מ ֹו ִנ י ּ ֹו ת ׁ ֶש ל זָהָ ב‬. What treasure is it that we
Israelites were in the wilderness [so the all find thanks to our tearing the house apart
Israelites would not take possession of their for Pesach cleaning?
gold when they conquered the land]. Thanks The Hebrew word for “treasures” ( ‫) ַמ ְט מ ֹו נִ ים‬
to the plague, the house was broken down can be read as “49 are counted” ( ‫)מט מ ֹו נִ ים‬,
and they would discover them.” a beautiful reference to the 49 days of the
Before Passover, the homes of many Counting of the Omer. The gold revealed at
Jewish families look as if someone had torn the end of the 49 days is the Torah, about
them down. The thorough cleaning doesn’t which King David says, “I prefer the Torah
leave a stone unturned. But in the merit of You speak more than thousands of gold and
this cleaning, which is done for the sake silver [pieces].” 2

Notes:
1. Leviticus 14:34.
2. Psalms 119:72.
 Wonders
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh

An anthology from the shiurim and farbrengens

of Harav Yitzchak Ginsburgh

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Wonders Staff • R. Moshe Genuth - editor and translations •

Shelli Karzen - translations • Yoel Broderick - typesetting