The Brightest Darkness

There are many Mitzvos, Minhagim, and Hanhagos associated with the Yom Tov of Pesach. Most of these Mitzvos—Matzah, Marror, and Daled Kosos, for example—are unique to Pesach and only performed on one or two Seder nights. The Mitzvah of Hallel, however, is not specific to this Yom Tov—we say these Perkei Tehillim throughout the year. That said, there seems to be a specific emphasis on Amiras Hallel on Leil HaSeder: this is the only time of year that Hallel is said at night and the only time when one says Hallel without a Minyan. In addition, many have the Minhag to say Hallel not only during the Seder but following Maariv as well, further indicating that there exists a special relationship between this Mitzvah and the Yom Tov.

This connection is perhaps not surprising, given the way that Chazal defines Hallel. The Gemara in Arvei Pesachim discusses Hallel at length, asking: “Hallel Zeh Mi Amro?”. The issue at hand is not who wrote the Perakim—the Gemarah later attributes them to Dovid Hamelech—rather, the question is who assembled these particular Kapitlach into a unit called “Hallel”. The Gemara answers: “Neviim SheBeinehem Tiknu Lahem L’Yisroel Sheyihu Omrin Oso Al Kol Perek U’Perek…U’LiShenigalin Omrim Oso Al Geulasan”. The Neviim were Mesaken that Hallel should be said on any appropriate occasion, and specifically when we experience Geulah.

It would certainly seem from the Gemara that Hallel, which includes an aspect of “U’LiShenigalin Omrim Oso Al Geulasan”, is most appropriately said on Zman Cheiruseinu, on which we celebrate Geulah. This would not, however, fully explain the numerous ways that Hallel on Leil HaSeder is set apart from other times that it is said. It seems, however, to be an even more direct connection between Hallel and this night.

The Yerushalmi in the fifth Perek of Pesachim describes exactly what happened at the moment of Yetzias Mitzrayim. At that time, Pharoah’s voice was given the Koach to be heard throughout the land, and he ordered Bnei Yisroel to leave, saying: “Kumu Tzeu Mitoch Ami.” This would seem to be enough of a declaration from our oppressor, but he continued: “L’Sheavar Hayisem Avdei Pharoah Mikan V’Eilech Attem Avdei Hashem.” Although we had been my slaves of Phraoah until that moment, he was now telling us that we would henceforth live as Avdei Hashem. The Gemara concludes, telling us that at that moment, Bnei Yisroel raised their voices, saying “Hallelu Kah Hallelu Avdei Hashem”, giving thanks that we were now Avdei Hashem and not Avdei Pharoah.

We see from the Gemara that Kapital 113, which begins with the words “Hallelu Kah Hallelu Avdei Hashem” and is the opening Perek of Hallel, is inextricably connected to Yetzias Mitzrayim, as we uttered these very words upon learning that we had been granted our freedom. Understanding the message of this Perek, then, can perhaps help us better understand the Hallel we say on Leil HaSeder.

Although we understand the origins of the Mizmor based on the Yerushalmi, Meiri explains why Dovid Hamelech chose to include these Pessukim in Tehillim: it speaks clearly about Yichud Hahsem, reminding us that “Kol Hatzlachas Adam B’ah M’Ito”. These words, originally said at such an impactful moment, have the ability to convey the basics of Yedias Hashem each time we recite them.

The Mizmor itself begins with an absolute statement: “Yehi Shem Hashem Mevorach M’Ata V’Ad Olam”. Radak explains these words as something of a command: “Kol Bnei Da’as Chayavim L’Borcho”. This idea is repeated in the next Passuk as well: “Mimizrach Shemesh Ad Meva’o Mehullal Shem Hashem”. All the inhabitants of the world, from one end to the other, should join in the praise of HKBH. Radak adds that even those who worship the celestial beings, or the Mazalos—forces alluded to by the words “Mimizrach Shemesh Ad Meva’o”—can join in this praise, for on some level they too recognize the ultimate Yichud Hashem.

The next series of Pessukim make up the crux of the Kapital, certainly according to the view of Meiri that its purpose is to instill within us an awareness of Yichud Hashem. First, we speak about the supremacy of HKBH, “Rom Al Kol Goyim Hashem Al HaShamayim Kevodo.” Radak explains these words as follows: even when the Gadlus of Hashem is recognized by those on earth, the ultimate expression of the Romimus Hashem is found in the Shlita on the Tzeva Hashamayim.

The next two Pessukim draw something of a contrast to this idea. “Mi K’Hahsem Elokeinu HaMagbihi Lashaves HaMashpili Liros BaShamayim Uba’Aretz”. Rashi explains that these words form a rhetorical question, pointing out that although HKBH is indeed the Magbihi Lasheves, who sits on high but lowers Himself to see the earth. Radak highlights the fact that both the Shamayim and Aretz are, in fact, below HKBH, so to speak, but the reality of HaMashpili Liros BaShamayim Uba’Aretz exists nonetheless.

The Mizmor then enumerates an apparent outcome of Hamashpili Liros: “Mikimi M’Afar Dal…L’Hoshivi Im Nedivim”. The reality in which HKBH lowers himself, Kaviyachol, allows those who are “Dalim” and “Evyomin” to be lifted from their stature, and placed “Im Nedivim”. Radak points out that they are not merely lifted from their lowly station temporarily, but “L’Hoshivi”, allowed to sit with permanence among the Nedivei Amo.

Rashi explains that the Perek ends with a Teffilah that Tzion itself experience the bliss of “Mikimi Me’Afar Dal” as it is restored to its glory, “Moshivi Akeres Habayis”, so that HKBH and his children may finally rejoice, “Em HaBanoim Semeicha”.

As we have seen, this Mizmor, beginning with the declaration of “Hallelu Avdei Hashem” was composed, or at least influenced, by the Yidden as they transitioned to becoming true Avdei Hashem during Yetzias Mitzrayim. If so we must understand why its main message relates to the idea that HKBH is “HaMagbihi Lashaves” but still “HaMashpili Liros BaShamayim Uba’Aretz”. It seems that these Pessukim are meant to encapsulate the clear Yedias Hashem achieved by Bnei Yisroel during Geulas Mitzrayim, and pass those on to us—why is this the Middah of HKBH chosen to do so? Why is the concept of “HaMagbihi Lashaves HaMashpili Liros BaShamayim Uba’Aretz” so central to Yetzias Mitzrayim?

Metzudos explains that the words “HaMashpili Liros” represent an expression of the Middas of Anava as it relates to HKBH: although Hashem is above all else, the Middah of Anava allows Him to lower Himself, “Liros BaShamayim Uba’Aretz”. While it is always difficult to understand Middos of Hashem in terms that relate to us, Anava presents an even greater challenge: how can we understand this Middah as it applies to the Kol Yachol?

The difficulty in understanding this Middah is perhaps compounded by the Gemara in Megillah that tells us: “Kol Makom SheAttah Motzei Gevuraso Shel HKBH Attah Motzei Invisanuso…” R’ Yochanan teaches that wherever we find reference to the Gevuras Hashem, we also find mention of the Anava of Hashem. Although this Memra refers to the mentions of Gevuras Hashem found in Tanach, it is clear that there is a relationship between the Middos of Gevurah and Anava as they relate to HKBH. How can we understand this, and how can this inform our understanding of the reality presented by the words “HaMashpili Liros BaShamayim Uba’Aretz”?

There is a legthy Medrash in Beraishis Rabba that speaks about a conversation between R’ Shimon ben Yehotzadak and R’ Shmuel bar Nachmeni regarding the creation of Ohr, light. R’ Shmuel bar Nachmani taught that HBKH wrapped himself as though in a Tallis, and that caused the Ohr to defuse throughout the world, and R’ Shimon bar Yehotzadik was surprised that R’ Shmuel said this quietly, as though revealing a secret, because it seems to be found in a Passuk in Tehillim: “Ottah Ohr K’Salma…”. Nonetheless, the Medrash seems to conclude that the words of R’ Shmuel contain a Sod.

Clearly, this Medrash requires explanation.

Rav Dessler, in Michtav M’Eliyahu, explains that the Ohr referred to by the Medrash is not physical light but Hakaras Hashem, the ability to sense the presence of HKBH. If so, how can we understand that this Ohr was created by HKBH wrapping himself as though in a Tallis?

In truth, explains Rav Dessler, we have no ability to “see” or recognize HKBH; rather, there are ways in which He allows us to perceive some facet of his Middos. This is done in a way that allows us to relate to the Darchei Hashem, though we are actually only seeing a sliver of reality. Thus, when we think that we see the Chesed Hashem, it is really only a small part of the Chesed we have actually received. In this way we can understand that the Ohr which we perceive is actually only a covering, a Salma, of the actual Middos Hashem—that which we are allowed to see covers the actuality.

Based on this idea, Rav Dessler asks a question: if we understand that Giluy Hashem is the purpose of this world and, therefore, the ultimate Kiddush Hashem, it follows that Hester is Chilul Hashem. If so, how can HKBH allow the Chillul Shem Shamayim caused by Hester Panim just so that we may experience the slight amount of Giluy of which we are capable—the Salmah that represents Ohr? Does this not itself constitute abject Chilul Hashem?

The answer is that the opposite is in fact true: the Hester itself is the greatest Kiddush Hashem, for it was created by HKBH to allow us to behold the Giluy. If not for the fact that Hashem sometimes hid His true Chesed in totality, we would never be able to perceive even the minimal levels of Chesed allowed under the rubric of “Ottah Ohr K’Salma…” The Hester itself is thus a manifestation of Giluy as it allows us to access the Ohr.

This, explains Rav Dessler, is the meaning of the Memra of R’ Yochanan, “Kol Makom SheAttah Motzei Gevuraso Shel HKBH Attah Motzei Invisanuso…” The term “Gadluso” refers to the Chesed Hashem, and so the Middah of Chesed and Anava are always tied together, for the Middah of Anava allows HKBH to be Mastir Panav only so that we can experience His Chesed. When we do perceive that Chesed, when we are privileged to behold the minor bit of Ohr that we are able to, we are therefore also experiencing Invisanuso as well.

Based on this idea, we can perhaps understand the connection between the words “HaMagbihi Lashaves HaMashpili Liros BaShamayim Uba’Aretz” and Yetzias Mitzrayim.

As Bnei Yisroel prepared to leave Mitzrayim, as they transitioned from Avdei Pharaoh to Avdei Hashem, they were also stepping out of the depths of darkness into the glorious light of Geula: “M’Afeliah L’Ohr Gadol.” At that moment, they understood that the Hester of Galus was all for the purpose of the Chesed which they could now perceive—that all along they had been living a reality of “Kol Makom SheAttah Motzei Gevuraso Shel HKBH Attah Motzei Invisanuso”. As the abject Hester of Shibud gave way to the greatest Ohr possible, Bnei Yisroel raised their voices in Hallel, and passed on to us the most important message possible.

“Mi K’Hahsem Elokeinu HaMagbihi Lashaves HaMashpili Liros BaShamayim Uba’Aretz”

There are times when we feel like the Dalim V’Evoyonim described in the Passuk, relegated to the Afar and Ashpos, but it is then when we must know that HKBH is “HaMashpili Liros BaShamayim Uba’Aretz” , that Hashem lowers Himself, Kaviyachol, so that He may raise us. Any Hester that we experience is only so that we can one day bask in Giluy, that when we think we are sensing Invisanuso we are still living in a world infuser with Gadluso.

Throughout Pesach these words will leave our lips no less than ten times, allowing us ample opportunity to imbibe their message. As our minds turn to thoughts of Geulah, as we yearn to see the ultimate Ohr, we must keep in mind that even the darkness is part of the Chesed, and that the greater the Afeilah, the brighter the Ohr Gadol. If we allow this message to suffuse us, enhancing our Yeddias Hashem as it is mean tot, perhaps we can begin to take steps toward the Geulah Shelima, in which we willsing the ultimate Hallel of “Moshivi Akeres Habayis Em HaBanoim Semeicha”.