Igrot Kodesh · Letter 8400 — Faith & Bitachon
Volume 22 · Letter 183
By the grace of Hashem,
11 Nissan* 5722,
Brooklyn, New York,
To our brethren, the children of Israel, in every place,
may Hashem grant you long life,
I greet you broadly and bless you,
The festival of Matzos*, time of our freedom, festival of our deliverance, a part of the Torah*, of the same etymology as Hora'ah*, instruction (note 1: The Rebbe* notes at the bottom of the page: "See the Zohar*, volume 3, page 53b"), defines for us, in a luminous manner, this notion of freedom, a concept that can be interpreted in diverse and varied ways. The festival of Pesach* recalls and explains what is true (note 2: The Rebbe* underlines the words: 'true,' 'soul,' 'body,' 'world,' 'together,' 'true freedom,' 'the exile of Egypt,' 'total servitude,' 'the exodus from Egypt,' 'with a high hand,' 'a great spoil,' 'accomplish,' 'exodus,' 'liberated,' 'Jewish,' and 'our freedom') freedom (note 3: The Rebbe* notes at the bottom of the page: "One will consult the Midrash Shemos Rabbah*, chapter 41, paragraph 7, which says: 'liberation from the exiles, from the angel of death, from sufferings.' See also the Tikkunei Zohar*, Tikkun 57"). This freedom must be full and entire, in the three domains that constitute man and his existence:
A) the domain of the soul (note 2),
B) the domain of the body (note 2),
C) the world (note 2) that surrounds him (note 4: The Rebbe* notes at the bottom of the page: "See the Tanya*, chapter 37, page 48a: 'Every aspect includes within it...' See also the verse Koheles* 3, 11, the Zohar*, volume 1, page 195b and the Likkutei Torah*, Parshas Bamidbar*, page 5b"),
both in each of these domains and in all three together (note 2).
This means that in each of these three domains, a Jew must be truly free. Furthermore, there must not be a struggle, a conflict between them. On the contrary, they must complement and perfect one another. It is only in this case that the freedom is true (note 2). Naturally, it is impossible that such harmony, that such perfect freedom be attained if the soul, "a veritable part of the Divine Above" (note 5: The Rebbe* notes at the bottom of the page: "According to the beginning of chapter 2 of the Tanya*. See also the end of chapter 24, which says: 'even at the moment of the transgression...'"), a part of Hashem that man carries within him, submits to the body, or if both, the soul and the body, submit to the world. The highest level cannot serve the lowest and be satisfied with it. The most elevated aspect of human existence, the soul, can never accept to lower itself toward the body. It follows, very clearly, that one obtains the greatest freedom only when the lowest parts of human life, the body and the world that surrounds it, elevate themselves to the highest level of proximity to the soul and what concerns it. Then, this soul, in its turn, will be liberated from all that constitutes an obstacle to its ascent.
* * *
It was indeed so for the exile, then for the exodus from Egypt. The exile of Egypt (note 2) imposed a total servitude (note 2) in the three domains, defined above, of human existence:
A) The servitude was also moral (note 6: The Rebbe* notes at the bottom of the page: "See the Zohar Chadash*, at the beginning of Parshas Yisro* and the Midrash Shemos Rabbah*, chapter 3, paragraph 4"), in and for an impure country, which had spiritually fallen very low, which justifies that it was called: "abomination of the earth."
B) The material conditions of this servitude were the harshest, "a cruel slavery."
C) The share of the world that was theirs, as men, in general, and as Jews, in particular, was totally denied to them (note 7: The Rebbe* notes at the bottom of the page: "They were not even given straw, according to the verse Shemos* 5, 16 and one will see the Sifri* on the verse Behaalosecha* 11, 5, cited by the commentary of Rashi*, at this reference").
The exodus from Egypt (note 2), the liberation, was also marked in these three domains, in the fullest and most entire manner:
A) First of all, the soul itself had to be fully liberated. This is why it is said: "withdraw and take for yourselves a lamb, sacrifice the Pesach*" (note 8: The Rebbe* notes at the bottom of the page: "See the Midrash Shemos Rabbah*, chapter 16, paragraphs 2 and 3, as well as the verse Yechezkel* 20, 7"), for it was necessary not only to deny the idol of Egypt, but also to affirm openly that it was nothing.
B) Likewise, the body also had to be totally liberated from servitude. They therefore left Egypt "with a high hand" (note 2), heads held high, proudly and parading (note 9: The Rebbe* notes at the bottom of the page: "According to the Mechilta* on the verse Beshalach* 14, 8").
C) As for the share of the world that was theirs, they received "a great spoil" (note 2), an immense wealth.
* * *
Some claim to be content with the liberation of the soul. They pray, study the Torah*, but, when they must eat or drink, they remain the slaves of the animal they carry within their personality. There is, furthermore, another conception, admitting that the body and what concerns it must be liberated, so that it is evident that the one who eats or drinks is a Jew. On the other hand, when one leaves the house to act in the world and accomplish (note 2) something there, to obtain a spoil (note 10: The Rebbe* notes at the bottom of the page: "See the Rambam*, laws of character traits, chapter 3, paragraph 2") there, it is fitting to remain the slave of the land of Egypt. Indeed, one will then leave at home the Torah*, the Shulchan Aruch*, one's own exodus (note 2) from Egypt and lock them up there.
This is therefore what is recalled and what is expected of each person: "You shall remember the day of your exodus from Egypt, all the days of your life." A Jew will preserve this memory permanently: "Remember that you were liberated (note 2)," that the soul was liberated, that the body was liberated, that the free soul and body transformed the possessions of Egypt into "a great spoil," a great Jewish (note 2) spoil.
* * *
It is said that: "I demand only according to their capacities" (note 11: The Rebbe* notes at the bottom of the page: "According to the Midrash Tanchuma*, Parshas Pinchas*, chapter 14, with a slightly modified formulation. See also tractate Avodah Zarah* 3a"). Hashem, Who created man, affirms that what He asks of the Jews, what He demands of them, is according to their strengths and their capacities. It therefore suffices to have the firm will to put His request into practice. This is, moreover, the means, the only means, of obtaining "our freedom" (note 12: The Rebbe* notes at the bottom of the page: "See the Tanya*, chapter 37"), our true liberation, liberation from the inner exile and also from the exile, in the literal sense, by our righteous Moshiach* (note 13: The Rebbe* notes at the bottom of the page: "As our Sages say, in the Midrash Tehillim* on Psalm 61: 'They called upon Him in Egypt and He answered them. It is the same at the present time, when we find ourselves at the extremity of the earth. It is You that we call upon.' This passage concludes by citing the verse: 'May days be added to the days of the king... in order to fulfill my vows each day.' The Targum* sees in this verse an allusion to the coming of King Moshiach*'"). With my blessing for a kosher and joyous Pesach*,
Menachem Schneerson,