Why what is necessary for them to mention that it was Kerias Shmah of the morning? That was obvious and therefore superfluous?
The Mekubal Leshem (SeferHadeah vol.2) brings that at Yetzias Mitzrayim Hashem renewed the world with the three purposes of the original creation. Am Yisraelduring their servitude to Mitzrayim sank to such a low level of spirit that something had to be drastically changed. The three foundations of creation is 1) chesed that the purpose of the world is to be a place that Hashem can bestow His chesed upon His creations, 2) to reveal His glory and Shechinah 3) to create רע evil in order to allow for bechira whereupon Man can bring about the above two purposes.
Hashem infused creation with a burst of the original purposes in order to redeem Yisrael on Pesach. He revealed His chesed to Yisrael by bringing the plagues upon Mitzrayim. He demonstrated His tremendous kedusha and revelation of Shechinaובמורא גדול זו השכינה in order that the רע should not become nullified altogether from the revelation of the Shechinah Hashem infused it with new life so that bechirah should remain intact and offset the Shechinah.
Each of these new infusions into creation became active at different time schedules. The creation of chesed came about at the beginning of the Makkos, the infusion of the revelation of the Shechinah came about first at the night of the Seder and more strongly later on the Seventh Day of Pesach during Kerias Yam Suf and becoming even more intense at Matan Torah, and the infusion of life to the evil forces that enable free choice was at Kerias Yam Suf.
All these three infusions were not required by the Middas Hadin but rather through chesed chinam. The revelation of chesed and the Shechinah were not due because of their actions which deserved just the opposite. To infuse the evil forces with new life energy and sustain it for longer, was not through the will of Hashem which desires to eradicate evil from this world like it will be in the future time. Only once Hashem decided to send to Yisrael chesed and Shechinah, He had to also send new life to the evil in order to keep the balance of bechirah in the world. So now it was considered through these new infusions as if a new world came into existence creating Man with the power of free choice and thereby becoming partners with Hashem to bring the world to its tikkun.
The reason that Hashem made these three new infusions in the first place was because of the Bris that Hashem made with our Avos and Imahos. With the above explanation we can understand what the passuk means when it says that Yisrael could not delay their stay in Mitzrayim any longer. Were they afraid from the Egyptians to stay just a little bit longer in order to prepare provisions for their journey? Some meforshim learn that they could not tarry at all for fear of sinking into the 50th level of tumah from where there is no return. The Leshem has great difficulty with this answer. From the beginning of the Maakos upon Mitzrayim the power of kochos of tumah were dwindling. During the Maakah of Bechoros, when there was the revelation of Shechinah the Sitrah Achrah was stripped of its power and the yetzer harah of the Yidden was subdued. How then can one say that there was fear of falling into ther 50th level of tumah? The real interpretation is just the opposite. Yidden had to hurry to leave Mitzrayim not because they would lose all kedusha but rather they would lose completely the existence of the evil forces of tumah and consequently they would also lose the ability of bechirah. For this reasonthey had to be hurried out of Mitzrayim so the revelation of the Shechinah would not uproot the existence of tumah totally thereby allowing for Am Yisrael to bring about through the bechirah the fulfillment of the shelaimus that Hashem sought by initially creating the world. This is what the passuk means when it said ותחזק מצרים על העם למהר לשלחם מן הארץ כי אמרו כולנו מתים that MItzrayim pressed them to leave because they said we are all going to die. What they meant to say was that the entire dimension of the Sitra Achrah which was housed by Mitzrayim was at stake of being totally uprooted if Yisrael remains here any longer together with the revelation of the Shechinah.
Immediately following the first day of Pesach the incredible revelation of Hashem’sShechinah was removed from them in order that they should attain these lofty levels through their own bechirah and not as gifts from shamayim. However, the lasting impression of this first night and day of Pesach remained with Am Yisrael forever.
With the above explanations we can answer a few questions. The Kuzari asks why does he first of the Ten Commandments speak of Hashem who brought you out of Mitzrayim and not Hashem who created the world? The answer is that the leaving from Mitzrayim on the first day of Pesach was tantamount to creation of the world by infusing it with the three principles that was the motivation behind the initial creation.
My son in law Rav Fisher added that in this exact fashion occurred the deaths of Nadav and Avihu. The passuk says בקרבתם לפני ה’ וימותו as they came close to Hashem they died. it was the closeness that caused their deaths as the passuk says לא יראני האדם וחי. The same happened at Matan Torah that Am Yisrael said to Moshe that he should speak to them not Hashem lest they will die. Rav Yechezkeilfrom Kozmir asks what is wrong with dying and having a total deveikus with Hashem? The answer is that they understood that living and performing mitzvos on earth is their mission and Hashem’s reason for placing them in the world. Rav Fisher added by saying that is why after Sheviee of Pesach we read Parshas Shemini which deals with the deaths of Nadav and Avihu. It was specifically on the day of Sheviee of Pesach that Hashem infused Yisrael with a renewed Yetzer Harah. One might ask why let go of all this incredible deveikus? Isn’t the ultimate tachlis to have pleasure from the rays of the Shechina? The answer is that Hashem wants the bodies of Jews to fulfill mitzvos and have a struggle while doing so. The deaths of Nadav and Avihu are just a reminder of what Hashem wants from us.
Rabban Gamliel lists the order of Pesach Matzah Maror. Even though the first two represent geulah and Maror the bondage nevertheless it comes at the end. It also symbolizes the return of the yetzer harah which seeks the מות gematriah מרור thedeath of a Yid as the passuk says צופה רשע לצדיק ומבקש להמיתו. With the revelation at the night of Pesach the yetzer hara was subdued. However, the fact that AmYisrael was coerced to leave quickly from Mitzrayim in order that the yetzer harashould not be completely uprooted. It was to return at Kerias Yam Suf in the fullest form and strength equaling the strength of the revelation at Kerias Yam Suf. This explains how the Yidden had to be forced from the Yam Suf and removed from their desire to collect more gold and silver from the dead Egyptians. How could they have acted this way when they just witnessed an incredible revelation of Hashem even more that the night of Pesach? How could they complain about water three days right after pointing to Hashem with their fingers? The answer is that at Kerias Yam Suf as the Leshem writes the yetzer hara was brought back in full blossom to balance the spectacular revelations of the Shechinah. That is why it was possible for the yetzerharah to take over their hearts.
The Shira of Kerias Yam Suf is structured with writing and blank spaces looking like brickwork all through the Shirah. According to the Leshem’s explanation it was at Kerias Yam Suf that the infusion of new energy for evil took place. This is represented by the blanks which are only shells having no essence, while the revelation such as זה אלי ואנוהו where they pointed with their fingers to the Shechinah is represented by letters. Both the infusion of Shechinah and energy for the evil are presented together because one was the cause of the other as explained above.
The three matzohs correspond to the three principles of the recreation that happened the night of Pesach. Matzah is called by the Zohar food of refuah. The refuah manifested itself with chesed, revelation of the Shechinah, and reenergizing the evil with life. Or the three matzos represent the zechus of the three avos through which caused the merit of the three infusions. The matzah of the next day where they had to hurry was the matzah of revelation which caused the evil to continue to exist. This could be hinted by the Afikomen which was broken from the whole matzah. TheAfikoman represents that the revelation of Hashem was not total at the day of Pesach perhaps the evil would be totally eradicated. so the other half represents the more intense madraigah that happened at Kerias Yam Suf and the time of the future geulah of Moshiach which is hidden and waiting for that time to come. בפסח נגאלו ובפסח עתידין ליגאל
At the night oftheSeder one must strive to experience the infusion of these three recreations tantamount to the creation of a new world. The three infusions are hinted in the word שחר which is the acronym of שכינה חסד רע . The talmidim made their Rabbeyim realize that they have already fulfilled the mitzvah of the night of the Seder which is attaining the experience of these three levels. הגיע זמן של קריאת שמע של שחרית You have fulfilled the receiving yoke of Shamayim the night of the Seder by completing the insight into these three infusions of the new world.
Gut Shabbos Guten Chodesh,