Shivii shel Pesach

ד"ה ביום הראשון (שביעי של פסח)

The Jewish people were commanded not to do work on the first day of Pesach, and on the seventh day. What is the relationship between these two days?

There are three levels to a person, the surface, the middle and depths of person. The Pesach means that we skipped to be affected on the surface. The Matzah means to remove the Chametz which interposed between surface and depth. However, the depths were only revealed on the seventh day of Pesach.

Our Tefillos have two main parts: Shema and Shemonah esrei. When we say Shema means not to want anything except for Ratzon Hashem. When we say Shemonah Esreh we try to make His will our will.

Matzah is comparable to Kerias shema, it is a total nullification of the will from anything which is in opposition to Hashem’s will. Therefore the Zohar explains Matzah is mitzvah without a vav. It can be explained as going from understanding to doing without anything in between. This is the nullification of will found in matzah

Shir Hashirim says that “I will make for you pillars of gold with spots of silver.”

It is known that the spoils which were taken from Egypt were smaller than those taken at the Yam Suf. The Egyptian spoils were silver; the Yam Suf spoils were gold.

Hashem broke the salvation into two parts, the first day and the seventh day of Pesach, which are the silver and the gold, respectively.

The first part day was accomplished by the Jews by themselves by performing the Mitzvos of Pesach and Matzah to be able to leave Egypt. On the seventh day, Hashem showed how the salvation of leaving Egypt was step one of a two step plan. He demonstrated where it seemed that the Jews had done certain things to be free, infact tit was all according to Hashem’s plan. We can reread the Pasuk, “I will make you pillars of gold, from pieces of Silver”

Therefore we don’t make a Shehechiyanu Bracha on the 7^th day of pesach like we do on Sukkos. This is because the salvation of the seventh day isn’t anything new, it is merely the unfolding of something which already existed.

In the same way, everything which ever existed is formed from Divrei Torah. When you look at the world in one way, you can’t tell. But when you look at them a second way, you see it is all Divrei Torah.

Sometimes a person needs to endure a little bit before they notice this. This is why the Gemara (Shabbos 120b) says that a person cannot stand in words of Torah until they stumble upon them.

The world then split to reveal that the whole world really exists for the words of Torah, just like Yarden split for the Aron, and the Yam Suf split for Moshe, who received the Torah.