On the night of Passover, there is a progression through which we tell the story of liberation. The Sages say that we “begin with disgrace, and end with praise” (Mishnah Pesachim 10:4). In simple terms, this is referring to the structure of how the Haggadah tells the story - from idol worship to worship of God, and from the suffering of slavery to ultimate freedom. But it is also describing an emotional process that is meant to take place over the course of the night. As we tell our national story that moves from a state of pain to one of praise, we have an opportunity to participate in the emotional arc that leads to experiencing the joy of liberation.
According to the Zohar, as we tell the story of the Exodus, we are not merely meant to recount the events that happened - the telling itself is meant to be an experience of rejoicing. It is an opportunity to tap into the deep joy of recognizing the wonders the God has performed for us in redeeming us, and making us free people.
פִּקּוּדָא בָּתַר דָּא, לְסַפֵּר בִּשְׁבָחָא דִּיצִיאַת מִצְרַיִם, דְּאִיהוּ חִיּוּבָא עַל בַּר נָשׁ, לְאִשְׁתָּעֵי בְּהַאי שְׁבָחָא לְעָלְמִין. הָכִי אוֹקִימְנָא, כָּל בַּר נָשׁ דְּאִשְׁתָּעֵי בִּיצִיאַת מִצְרַיִם, וּבְהַהוּא סִפּוּר חַדֵּי בְּחֶדְוָה, זַמִּין אִיהוּ לְמֶחדֵי בִּשְׁכִינְתָּא לְעָלְמָא דְּאָתֵי דְּהוּא חֵדוּ מִכֹּלָּא, דְּהַאי אִיהוּ בַּר נָשׁ דְּחַדֵּי בְּמָרֵיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי בְּהַהוּא סִפּוּר.
בֵּיהּ שַׁעֲתָא, כָּנִישׁ קוּדְשָׁא בְּרִיךְ הוּא לְכָל פָּמַלְיָיא דִּילֵיהּ, וְאָמַר לוֹן, זִילוּ וּשְׁמָעוּ סִפּוּרָא דִּשְׁבָחָא דִּילִי, דְּקָא מִשְׁתָּעוּ בָּנַי, וְחַדָּאן בְּפוּרְקָנִי. כְּדֵין כֻּלְּהוּ מִתְכַּנְּשִׁין, וְאַתְיָין וּמִתְחַבְּרִין בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל, וּשְׁמָעוּ סִפּוּרָא דִּשְׁבָחָא, דְּקָא חַדָּאן בְּחֶדְוָא דְּפוּרְקָנָא דְמָרֵיהוֹן, כְּדֵין אַתְיָין וְאוֹדָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, עַל כָּל אִינּוּן נִסִּין וּגְבוּרָן וְאוֹדָאן לֵיהּ עַל עַמָּא קַדִּישָׁא דְּאִית לֵיהּ בְּאַרְעָא, דְּחַדָּאן בְּחֶדְוָה דְּפוּרְקָנָא דְּמָארִיהוֹן.
כְּדֵין אִתּוֹסָף לֵיהּ חֵילָא וּגְבוּרְתָּא לְעֵילָּא, וְיִשְׂרָאֵל בְּהַהוּא סִפּוּרָא יַהֲבֵי חֵילָא לְמָארֵיהוֹן, כְּמַלְכָּא, דְּאִתּוֹסָף חֵילָא וּגְבוּרְתָּא, כַּד מְשַׁבְּחִין גְּבוּרְתֵּיהּ, וְאוֹדָן לֵיהּ, וְכֻלְּהוּ דַּחֲלִין מִקָמֵיהּ, וְאִסְתַּלָּק יְקָרֵיהּ עַל כֻּלְּהוּ. וּבְגִין כָּךְ, אִית לְשַׁבְּחָא וּלְאִשְׁתָּעֵי בְּסִפּוּר דָּא כְּמָה דְּאִתְּמַר.
כְּגַוְונָא דָּא, חוֹבָה אִיהוּ עַל בַּר נָשׁ, לְאִשְׁתְּעֵי תָּדִיר קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וּלְפַרְסוּמֵי נִיסָא בְּכָל אִינּוּן נִיסִּין דְּעָבַד.
The next commandment is to tell the praises of the Exodus from Egypt, for it is an obligation for a person to speak of these praises for all eternity. Thus we have established: a person who speaks about the Exodus from Egypt, and rejoices joyously in that story - in the future they will rejoice in the Shechina [Divine Presence] in the world to come, which is the greatest joy of all. For they are a person who rejoices in their Master, and the Holy Blessed One rejoices in this story. At that time [when the story of the Exodus is being told], the Holy Blessed One gathers together all of the heavenly hosts and says to them: "Go and listen to the telling of My praises, for right now my children are speaking and rejoicing in My salvation." Immediately, they all gather and come and connect themselves together with the people of Israel, and listen to their telling of praises. For when [Israel] rejoices in the joy of their Master's salvation, the [heavenly hosts] go and give thanks to the Holy Blessed One for all of these miracles and feats, and they give thanks to God for the holy nation that God has on the earth who rejoice in the joy of their Master's salvation.
At that time, strength and power are increased on high; and in their telling of the story, Israel grants strength to their Master. Like a King whose strength and power is increased when his people praise his power and give thanks to him, and all are gripped with fear in his presence, and the King's honor is spread over everyone. For this purpose, one should give praise and tell this story [of the Exodus] as has been said.
And in a similar vein, it is incumbent upon every person to speak constantly before the Holy Blessed One, and to publicize all of the miracles that God has performed.
According to the Zohar, the storytelling on the night of Passover brings joy in the heavenly realms, and brings greater glory to God throughout Creation. The Zohar expands the idea of telling of God's wonders beyond the Exodus, and applies this same principle to all of the wonders God performs for each person.
The great mystic and Chassidic master, Rebbe Nachman of Breslov (1772-1810) focuses on the element of joy, not merely in terms of telling the Exodus story, but as the key to freedom itself.
(א) מַה שֶּׁהָעוֹלָם רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ וְאֵינָם מִתְקָרְבִים אֵלָיו יִתְבָּרַךְ, הוּא רַק מֵחֲמַת שֶׁאֵין לָהֶם יִשּׁוּב־הַדַּעַת, וְאֵינָם מְיַשְּׁבִין עַצְמָן. וְהָעִקָּר – לְהִשְׁתַּדֵּל לְיַשֵּׁב עַצְמוֹ הֵיטֵב, מָה הַתַּכְלִית מִכָּל הַתַּאֲווֹת וּמִכָּל עִנְיְנֵי הָעוֹלָם הַזֶּה, הֵן תַּאֲווֹת הַנִּכְנָסוֹת לַגּוּף, הֵן תַּאֲווֹת שֶׁחוּץ לַגּוּף, כְּגוֹן כָּבוֹד, וְאַזַי בְּוַדַּאי יָשׁוּב אֶל ה':
אַךְ דַּע, שֶׁעַל־יְדֵי מָרָה־שְׁחוֹרָה אִי אֶפְשָׁר לְהַנְהִיג אֶת הַמֹּחַ כִּרְצוֹנוֹ, וְעַל־כֵּן קָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ. רַק עַל־יְדֵי הַשִּׂמְחָה יוּכַל לְהַנְהִיג הַמֹּחַ כִּרְצוֹנוֹ, וְיוּכַל לְיַשֵּׁב דַּעְתּוֹ, כִּי שִׂמְחָה הוּא עוֹלָם הַחֵרוּת, בִּבְחִינַת (ישעיהו נ״ה:י״ב): כִּי בְשִׂמְחָה תֵצֵאוּ, שֶׁעַל־יְדֵי שִׂמְחָה נַעֲשִׂין בֶּן־חוֹרִין וְיוֹצְאִין מִן הַגָּלוּת.
(ב) וְעַל־כֵּן כְּשֶׁמְּקַשֵּׁר שִׂמְחָה אֶל הַמֹּחַ, אֲזַי מֹחוֹ וְדַעְתּוֹ בֶּן־חוֹרִין, וְאֵינוֹ בִּבְחִינַת גָּלוּת, וַאֲזַי יוּכַל לְהַנְהִיג אֶת מֹחוֹ כִּרְצוֹנוֹ וּלְיַשֵּׁב דַּעְתּוֹ, מֵאַחַר שֶׁמֹּחוֹ בְּחֵרוּת וְאֵינוֹ בְּגָלוּת. כִּי עַל־יְדֵי גָּלוּת אֵין הַדַּעַת מְיֻשָּׁב, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יב:) עַל בְּנֵי עַמּוֹן וּמוֹאָב, דִּמְיָתְבָא דַּעְתַּיְהוּ מֵחֲמַת שֶׁלֹּא הָלְכוּ בְּגָלוּת, שֶׁנֶּאֱמַר (ירמיהו מ״ח:י״א): שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְכוּ', וּבַגּוֹלָה לֹא הָלָךְ, עַל כֵּן עָמַד טַעְמוֹ בּוֹ וְכוּ':
(א) וְלָבוֹא לְשִׂמְחָה הוּא עַל־יְדֵי מַה שֶּׁמּוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עַל־כָּל־פָּנִים, כַּמְבֹאָר עַל פָּסוּק: אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי (בְּלִקּוּטֵי הָרִאשׁוֹן, בְּסִימָן רפב), עַיֵּן שָׁם.
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(ג) וְזֶה בְּחִינַת (שבת עז:): בְּדִיחָא דַּעְתֵּהּ, שֶׁהוּא דָּבָר גָּדוֹל, דְּהַיְנוּ שֶׁמְּקַשֵּׁר הַשִּׂמְחָה לְמֹחוֹ וְדַעְתּוֹ, וַאֲזַי הַמֹּחַ מְשֻׁחְרָר, וְיֵשׁ לוֹ יִשּׁוּב־הַדַּעַת כַּנַּ"ל, וְגַם לְמַעְלָה נַעֲשֶׂה מִזֶּה יִחוּד גָּדוֹל עַל־יְדֵי בְּדִיחָא דַּעְתֵּהּ:
(1) The reason that people are distant from the blessed God and do not draw close to God is only because they lack a settled mind, and do not settle themselves. And the main [practice] is to try to settle oneself sufficiently, [and contemplate] what is the end purpose of all of the desires and matters of this world? This includes desires that relate to the body, as well as desires that are external to the body such as honor. Then one will surely return to God.
(2) But know, that when one is depressed it is impossible to navigate the mind as one desires, and it is therefore difficult for a person to settle their mind. It is only through joy that one can navigate their mind as they desire and can settle their mind. For joy is "the world of freedom," as in the verse, “for through joy you will go out” (Isaiah 55:12). Meaning that through joy we become free and emerge out of exile.
(2) Therefore, when one connects joy to their mind, then their mind and awareness become free and one is no longer in an exilic reality. And then one is able to navigate their mind as they desire and settle the mind, because their mind is in a state of freedom and not in exile. For as a result of exile, the mind becomes unsettled, as the Sages, of blessed memory, taught (Megilla 12b) regarding the Ammonites and Moabites, that their minds were settled because they were never exiled, as it is stated (Jeremiah 48:11) : “Moab has been at ease from his youth on… and never gone into exile. Therefore, their minds remained in their place.
(1) 3. And one can achieve joy by finding in himself a good point within oneself, despite everything, as has been explained about the verse “I will sing to God with what remains within me” (Psalms 146:2; Likutey Moharan I, 282). See there.
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(3) And this is the meaning of “a laughing mind” (Shabbat 77b), which is a great matter. Meaning that one connects joy to their mind and awareness, and then the mind becomes liberated, and one has a settled mind, as explained above. And also on high, this creates a great unification when one has a "laughing mind."
Rebbe Nachman offers a powerful paradigm shift about exile and freedom on the emotional and psycho-spiritual place. When we are devoid of joy, we exist in a state of inner exile and our minds are completely unsettled. The redemptive movement toward freedom begins inside, by finding a way to connect with joy, and drawing that joy into our minds, our thoughts, and our awareness. This, according to Rebbe Nachman, is the pathway to freedom.
This next teaching from Rebbe Nachman's main disciple, Rebbe Nathan Sternhartz (1780-1844), speaks of the mind-expanding possibility offered through the four cups of wine at the Passover seder. In his understanding, the wine carries potential for great harm, and - when used properly and in a holy way - has the potential to bring a person to a state of expanded consciousness that will add inspiration and fuel to their Divine service.
(א) וְזֶה בְּחִינַת אַרְבַּע כּוֹסוֹת שֶׁל יַיִן בְּפֶסַח כְּנֶגֶד אַרְבַּע לְשׁוֹנוֹת שֶׁל גְּאֻלָּה, וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי...
כִּי הַיַּיִן מֵרִים אֶת הַדַּעַת לְמַעְלָה מִמַּדְרֵגָתוֹ, וְעַל-כֵּן הַיַּיִן כָּלוּל מִשְּׁנֵי בְּחִינוֹת לְהֵטִיב אוֹ לְהָרַע, חַס וְשָׁלוֹם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה זָכָה-נַעֲשֶׂה רֹאשׁ. לֹא זָכָה-נַעֲשֶׂה רָשׁ, זָכָה-מְשַׂמְּחוֹ, לֹא זָכָה-מְשַׁמְּמוֹ. וְעַל-כֵּן אִי אֶפְשָׁר לִשְׁתּוֹת יַיִן כִּי אִם בִּקְדֻשָּׁה גְּדוֹלָה... וְאָז יָכוֹל לִזְכּוֹת עַל-יְדֵי הַיַּיִן שֶׁיִּתְרוֹמֵם מֹחוֹ בִּקְדֻשָּׁה וְיָכוֹל אָז לְהִתְלַהֵב יוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ וּלְהִתְעוֹרֵר יוֹתֵר לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כִּי מֵחֲמַת שֶׁנִּתְרוֹמֵם מֹחוֹ וְנִתְרַחֵב דַּעְתּוֹ יָכוֹל לַעֲלוֹת לְשֹׁרֶשׁ הַדַּעַת שֶׁהוּא בְּחִינַת שֹׁרֶשׁ הַתּוֹרָה וְהַמִּצְווֹת שֶׁשָּׁם הוּא לְמַעְלָה מִכָּל מִצְוֹת הַתּוֹרָה וְכָל הַמִּצְווֹת מְקַבְּלִין חִיּוּת וְהֶאָרָה מִשָּׁם וּכְשֶׁעוֹלֶה לְשָׁם נִתְלַהֵב בְּיוֹתֵר וְנִתְחַזֵּק בְּיוֹתֵר לְקַיֵּם מִצְווֹת הַתּוֹרָה. מֵחֲמַת שֶׁמַּמְשִׁיךְ עַל עַצְמוֹ אוֹר שֹׁרֶשׁ הַמִּצְווֹת, שֶׁעַל-יְדֵי זֶה נִתְחַזְּקִין אֶצְלוֹ קִיּוּם הַמִּצְווֹת בְּיוֹתֵר.
And this is the aspect of the four cups of wine on Passover, which correspond to the four phrases of redemption - "and I will take out... and I will save... and I will redeem... and I will take them..." (Exodus 6:6-7)...
Because wine lifts a person beyond their current status; and for this reason wine includes two potentialities - to benefit or to cause harm, God forbid. As the Rabbis, of blessed memory, said, "if one merits, they rise to the head; if one does not merit, they become impoverished. If one merits, wine brings them joy; if one does not merit, it destroys them" (Yoma 76b). And therefore one must only drink wine in a state of great holiness... and then one can merit, by means of the wine, for their mind to be elevated in holiness, and they can then experience a greater passion for the Blessed God and be awakened further toward Divine service. For since their mind has been lifted and their awareness is expanded, they can arise to the source of awareness, which is the aspect of the source of the Torah and and the commandments, which is a place that is higher than all of the commandments of the Torah, and all commandments receive their vitality and are illuminated from there. And when one ascends to there, they burn with great passion and are receive great strength to fulfill the commandments of the Torah; because they are drawing on themselves the light of the root of the commandments, and through this one derives greater strength to fulfill the commandments.
Whether aided by the wine at the seder, the experience of telling the story of the Exodus, or simply connecting to joy as Rebbe Nachman suggested, these sources all seem to locate the experience of redemption and freedom in our own consciousness. What will make this Passover a truly liberating holiday? Is it enough to go through the rituals? These teachings, each in their own way, point to our own state of mind and engagement with what we are doing as the path toward freedom. Ultimately, the seder is full of invitations to let ourselves feel the experience of joy, and taste a bit of our own liberation.
For additional Passover resources, see R' Ami's video recordings that offer spiritual frameworks and guidance for each of the steps of the Passover Seder here.
Thank you for reading Lesson #3 of Paths to Freedom: A Mystical Passover Companion. If you are following via the e-course, be on the lookout for Lesson #4 in your inbox in the coming days.