Tanya Chapter 47
By Rabbi Shneur Zalman of Liadi
Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD
This draft has neither been edited nor approved by Rabbi Potash
In every generation, each day man must view himself as if he had left that very day from Egypt. For the Exodus from Egypt is analogous to the exit of the G-dly Soul from Its imprisonment in the body, like a serpent shedding its skin, so that the Soul can be absorbed into the unity of the Divine Eternal Light through engagement in Torah Study and performance of the Mitzvot in general. And in particular, by acceptance of the Kingdom of Heaven through recitation of the Sh’ma in which one accepts and draws down upon oneself the Divine Unity as interpreted by the passage “The L-rd our G-d, the L-rd is One”. And as explained above “Our G-d” is the same as “the G-d of Abraham, etc.”, as Abraham was nullified and absorbed into the Divine Eternal Light. Abraham merited this by his actions and his Holy behavior, walking (ascending) in Holiness from one spiritual level to the next as it is written:
Then Abram journeyed by stages toward the Negeb (Genesis 12:9)
Discussion: Abraham lived prior to the giving of the Torah at Mount Sinai. He was a complete Tsadik who lived a life of Holiness naturally.
But for us, the giving of the Torah to us was an inheritance and a gift in which G-d enclothed his Will and Wisdom united with His Being and Essence in a perfect Unity. It is as if He gave us His very Essence as is explained in the Holy Zohar re: the passage “And they will take to me a Donation”: (By “to me” is meant “me”. It should have said “and the Donation” rather because all is one. Study there {in the Zohar} well). And this is what is meant by the passage “And Give us O L-rd our G-d” etc.
Comment: The above paragraph is confusing in its direct translation but hopefully we can clear up the confusion. Passage is referring to Parashat Trumah which discusses the donations which are to be made in support of the Mishkan (the Tabernacle in the desert) and eventually the Mikdash (the Temple in Jerusalem). The word for donation Trumah- תרומה – has the same letters, somewhat rearranged as Torah - תורה – plus and extra mem – מ. So says the Zohar, the donation, Trumah, actually means Torah. So, when the passage reads: “And they will take to me a Donation” it actually means “And they (the Children of Israel) will take Me (G-d) and the Torah” because the Torah and G-d are One Entity.
And there is no obstacle to the cleaving of our Soul with the Divine Unity and Light except our desire, for if man does not desire at all, G-d forbid, to cleave to G-d etc. But immediately if he desires and accepts and draws down upon himself G-d’s Divinity and says: “the L-rd our G-d, the L-rd is One”, then seemlessly his Soul is absorbed in the Divine Unity, Spirit brings Spirit and draws down Spirit. This is the attribute of the Exodus from Egypt (the Exodus of the G-dly Soul within man from its material coverings)
Therefore, the passage describing the Exodus from Egypt was recited during the recitation of the Sh’ma but nevertheless it is a separate Mitzvah and not included in the Mitzvah of recitation of the Sh’ma. That is the teaching in the Gemorrah but both the Sh’ma and the Exodus from Egypt are in fact one entity. And so, at the end of the passage about the Exodus from Egypt, the text ends by saying “I am the L-rd your G-d” and this agrees with what was said earlier (re: acceptance of G-d through the Exodus and thereby unifying with G-d).
Comment: What is the Elter Rebbe talking about? There is a difference in the customs for recitation of the Shm’a. In the Ashenazi and Sephardic Siddurs, in general, the Shm’a consists of the three passages cited below. These passages contain basically all the information expounded upon in the Tanya and the basis of Jewish culture but do not say anything about the Exodus from Egypt.
In the Chabad Siddur, the custom is to recite an additional passage following the three passages in the regular Ashenazi and Sephardic Siddurs: Deuteronomy 6: 4-9, Deuteronomy 11 13:19 and Deuteronomy 11 13:19. These first three passages are highlighted below in yellow The additional passage in the Chabad Siddur is taken from Exodus 13:1-16 and is highlighted below in green. This additional passage, in the Ashkenazi and Sephardic Siddurs is recited immediately after putting on Tfillin (phylacteries) during the morning service. So, the last passage in the Chabad Siddur which is added to the Shm’a is recited in the Ashkenazi and Sephardic morning services much earlier in the service, immediately after donning Tfillin.
When I originally read Chapter 47 with Rabbi Potash, I said what is he talking about, there are only 3 passages in the Shm’a. Rabbi Potash then corrected me and pointed out that the custom for Chabad Chasidim is to recite all four passages together and that all four passages are considered part of the Shm’a. This custom makes sense. Why? Because all four passages are located in the Tfillin. In the Tfillin shel Rosh (the head Tfillin), there are four separate compartments each of which contains a scroll with one of the passages cited above. In the Tfillin shel yad (the Tfillin placed on the arm), all four passages are written on one scroll which is rolled up and placed in the Tfillin shel yad.
The Mezuzah affixed to the doorpost of Jewish homes contains only the first two passages: Deuteronomy 6:4-9 and 11:13-21. All the passages in both the Tfillin and the Mezuzzah must be written on parchment, otherwise they are not “kosher”.
Let’s look now at what each of the four passages says. The first passage, Deuteronomy 6:4-9, states the obligation to love G-d, to keep G-d constantly in mind, to instruct our children and states the commandments of Tfillin and Mezuzzah.
The second passage, Deuteronomy 11:13-19 lists the rewards that man will receive for observing the commandments and the punishments that will occur if the commandments are transgressed –the carrot and the stick. The commandment to educate children is repeated.
The third passage, Numbers 15:38-41, discussed the importance of following the commandments, and in particular describes the commandment of Tsistsis, fringes place on the corners of four cornered garments as a reminder of the 613 commandments in the Torah.
The fourth passage, Exodus 13:1-16 deals with the central event in Jewish History, the Exodus from Egypt and the commandment to observe Passover
Deuteronomy 6: 4-9
שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה ׀ אֶחָֽד׃
Hear, O Israel! The LORD is our God, the LORD One
וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃
You shall love the LORD your God with all your heart and with all your soul and with all your might.
וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃
Take to heart these instructions with which I charge you this day.
וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃
Impress them upon your children. dRecite them when you stay at home and when you are away, when you lie down and when you get up.
וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃
Bind them as a sign on your hand and let them serve as a symbolcOthers “frontlet”; cf. Exod. 13.16. on your forehead;dLit. “between your eyes”; cf. Exod. 13.9.
וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ (ס) inscribe them on the doorposts of your house and on your gates.
Deuteronomy 11:13-19
וְהָיָ֗ה אִם־שָׁמֹ֤עַ תִּשְׁמְעוּ֙ אֶל־מִצְוֺתַ֔י אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם לְאַהֲבָ֞ה אֶת־יְהוָ֤ה אֱלֹֽהֵיכֶם֙ וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם׃
If, then, you obey the commandments that I enjoin upon you this day, loving the LORD your God and serving Him with all your heart and soul,
וְנָתַתִּ֧י מְטַֽר־אַרְצְכֶ֛ם בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָסַפְתָּ֣ דְגָנֶ֔ךָ וְתִֽירֹשְׁךָ֖ וְיִצְהָרֶֽךָ׃
I will grant the rain for your land in season, the early rain and the late. You shall gather in your new grain and wine and oil—
וְנָתַתִּ֛י עֵ֥שֶׂב בְּשָׂדְךָ֖ לִבְהֶמְתֶּ֑ךָ וְאָכַלְתָּ֖ וְשָׂבָֽעְתָּ׃
I will also provide grass in the fields for your cattle—and thus you shall eat your fill.
הִשָּֽׁמְר֣וּ לָכֶ֔ם פֶּ֥ן יִפְתֶּ֖ה לְבַבְכֶ֑ם וְסַרְתֶּ֗ם וַעֲבַדְתֶּם֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וְהִשְׁתַּחֲוִיתֶ֖ם לָהֶֽם׃
Take care not to be lured away to serve other gods and bow to them.
וְחָרָ֨ה אַף־יְהוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֙יִם֙ וְלֹֽא־יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהוָ֖ה נֹתֵ֥ן לָכֶֽם׃
For the LORD’s anger will flare up against you, and He will shut up the skies so that there will be no rain and the ground will not yield its produce; and you will soon perish from the good land that the LORD is assigning to you.
וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטוֹטָפֹ֖ת בֵּ֥ין עֵינֵיכֶֽם׃
Therefore impress these My words upon your “heart and self.” bind them as a sign on your hand and let them serve as a symbol on your forehead,
וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃
and teach them to your children—reciting them when you stay at home and when you are away, when you lie down and when you get up;
וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃
and inscribe them on the doorposts of your house and on your gates—
לְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶם֙ וִימֵ֣י בְנֵיכֶ֔ם עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹתֵיכֶ֖ם לָתֵ֣ת לָהֶ֑ם כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ׃ (ס)
to the end that you and your children may endure, in the land that the LORD swore to your fathers to assign to them, as long as there is a heaven over the earth.
Numbers 15:38-41
דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃
Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner.
וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge.
לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵאלֹֽהֵיכֶֽם׃
Thus you shall be reminded to observe all My commandments and to be holy to your God.
אֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ {פ}
I the LORD am your God, who brought you out of the land of Egypt to be your God: I, the LORD your God.
דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃
Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner.
וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge.
לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵאלֹֽהֵיכֶֽם׃ Thus you shall be reminded to observe all My commandments and to be holy to your God.
אֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ {פ}
I the LORD am your God, who brought you out of the land of Egypt to be your God: I, the LORD your God.
Exodus 13:1-16
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ The LORD spoke further to Moses, saying,
קַדֶּשׁ־לִ֨י כׇל־בְּכ֜וֹר פֶּ֤טֶר כׇּל־רֶ֙חֶם֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה לִ֖י הֽוּא׃
“Consecrate to Me every first-born; man and beast, the first issue of every womb among the Israelites is Mine.”
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָעָ֗ם זָכ֞וֹר אֶת־הַיּ֤וֹם הַזֶּה֙ אֲשֶׁ֨ר יְצָאתֶ֤ם מִמִּצְרַ֙יִם֙ מִבֵּ֣ית עֲבָדִ֔ים כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִ֧יא יְהֹוָ֛ה אֶתְכֶ֖ם מִזֶּ֑ה וְלֹ֥א יֵאָכֵ֖ל חָמֵֽץ׃
And Moses said to the people,
“Remember this day, on which you went free from Egypt, the house of bondage, how the LORD freed you from it with a mighty hand: no leavened bread shall be eaten.
הַיּ֖וֹם אַתֶּ֣ם יֹצְאִ֑ים בְּחֹ֖דֶשׁ הָאָבִֽיב׃
You go free on this day, in the monthaOr “on the new moon.” of Abib.
וְהָיָ֣ה כִֽי־יְבִיאֲךָ֣ יְהֹוָ֡ה אֶל־אֶ֣רֶץ הַֽ֠כְּנַעֲנִ֠י וְהַחִתִּ֨י וְהָאֱמֹרִ֜י וְהַחִוִּ֣י וְהַיְבוּסִ֗י אֲשֶׁ֨ר נִשְׁבַּ֤ע לַאֲבֹתֶ֙יךָ֙ לָ֣תֶת לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ וְעָבַדְתָּ֛ אֶת־הָעֲבֹדָ֥ה הַזֹּ֖את בַּחֹ֥דֶשׁ הַזֶּֽה׃
So, when the LORD has brought you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which He swore to your fathers to give you, a land flowing with milk and honey, you shall observe in this month the following practice:
שִׁבְעַ֥ת יָמִ֖ים תֹּאכַ֣ל מַצֹּ֑ת וּבַיּוֹם֙ הַשְּׁבִיעִ֔י חַ֖ג לַיהֹוָֽה׃ “
Seven days you shall eat unleavened bread, and on the seventh day there shall be a festival of the LORD.
מַצּוֹת֙ יֵֽאָכֵ֔ל אֵ֖ת שִׁבְעַ֣ת הַיָּמִ֑ים וְלֹֽא־יֵרָאֶ֨ה לְךָ֜ חָמֵ֗ץ וְלֹֽא־יֵרָאֶ֥ה לְךָ֛ שְׂאֹ֖ר בְּכׇל־גְּבֻלֶֽךָ׃
Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you, and no leaven shall be found in all your territory.
וְהִגַּדְתָּ֣ לְבִנְךָ֔ בַּיּ֥וֹם הַה֖וּא לֵאמֹ֑ר בַּעֲב֣וּר זֶ֗ה עָשָׂ֤ה יְהֹוָה֙ לִ֔י בְּצֵאתִ֖י מִמִּצְרָֽיִם׃
And you shall explain to your child on that day, ‘It is because of what the LORD did for me when I went free from Egypt.’
וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת יְהֹוָ֖ה בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ יְהֹוָ֖ה מִמִּצְרָֽיִם׃ “
And this shall serve you as a sign on your hand and as a reminder on your foreheadbLit. “between your eyes.”—in order that the Teaching of the LORD may be in your mouth—that with a mighty hand the LORD freed you from Egypt.
וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃ {פ}
You shall keep this institution at its set time from year to year.
וְהָיָ֞ה כִּֽי־יְבִאֲךָ֤ יְהֹוָה֙ אֶל־אֶ֣רֶץ הַֽכְּנַעֲנִ֔י כַּאֲשֶׁ֛ר נִשְׁבַּ֥ע לְךָ֖ וְלַֽאֲבֹתֶ֑יךָ וּנְתָנָ֖הּ לָֽךְ׃ “
And when the LORD has brought you into the land of the Canaanites, as He swore to you and to your fathers, and has given it to you,
וְהַעֲבַרְתָּ֥ כׇל־פֶּֽטֶר־רֶ֖חֶם לַֽיהֹוָ֑ה וְכׇל־פֶּ֣טֶר ׀
שֶׁ֣גֶר בְּהֵמָ֗ה אֲשֶׁ֨ר יִהְיֶ֥ה לְךָ֛ הַזְּכָרִ֖ים לַיהֹוָֽה ׃
you shall set apart for the LORD every first issue of the womb: every male firstling that your cattle drop shall be the LORD’s.
וְכׇל־פֶּ֤טֶר חֲמֹר֙ תִּפְדֶּ֣ה בְשֶׂ֔ה וְאִם־לֹ֥א תִפְדֶּ֖ה וַעֲרַפְתּ֑וֹ וְכֹ֨ל בְּכ֥וֹר אָדָ֛ם בְּבָנֶ֖יךָ תִּפְדֶּֽה׃
But every firstling ass you shall redeem with a sheep; if you do not redeem it, you must break its neck. And you must redeem every first-born male among your children.
וְהָיָ֞ה כִּֽי־יִשְׁאָלְךָ֥ בִנְךָ֛ מָחָ֖ר לֵאמֹ֣ר מַה־זֹּ֑את וְאָמַרְתָּ֣ אֵלָ֔יו בְּחֹ֣זֶק יָ֗ד הוֹצִיאָ֧נוּ יְהֹוָ֛ה מִמִּצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃
And when, in time to come, your child asks you, saying, ‘What does this mean?’ you shall reply, ‘It was with a mighty hand that the LORD brought us out from Egypt, the house of bondage.
וַיְהִ֗י כִּֽי־הִקְשָׁ֣ה פַרְעֹה֮ לְשַׁלְּחֵ֒נוּ֒ וַיַּהֲרֹ֨ג יְהֹוָ֤ה כׇּל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם מִבְּכֹ֥ר אָדָ֖ם וְעַד־בְּכ֣וֹר בְּהֵמָ֑ה עַל־כֵּן֩ אֲנִ֨י זֹבֵ֜חַ לַֽיהֹוָ֗ה כׇּל־פֶּ֤טֶר רֶ֙חֶם֙ הַזְּכָרִ֔ים וְכׇל־בְּכ֥וֹר בָּנַ֖י אֶפְדֶּֽה׃
When Pharaoh stubbornly refused to let us go, the LORD slew every first-born in the land of Egypt, the first-born of both man and beast. Therefore I sacrifice to the LORD every first male issue of the womb, but redeem every male first-born among my children.’
וְהָיָ֤ה לְאוֹת֙ עַל־יָ֣דְכָ֔ה וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִיאָ֥נוּ יְהֹוָ֖ה מִמִּצְרָֽיִם׃ {ס}
“And so it shall be as a sign upon your hand and as a symbolcOthers “frontlet.” on your forehead that with a mighty hand the LORD freed us from Egypt.”
והנה בכל דור ודור וכל יום ויום, חייב אדם לראות עצמו כאילו הוא יצא היום ממצרים. והיא יציאת נפש האלהית ממאסר הגוף, משכא דחויא, ליכלל ביחוד אור אין סוף ברוך הוא על ידי עסק התורה והמצוות בכלל. ובפרט בקבלת מלכות שמים בקריאת שמע, שבה מקבל וממשיך עליו יחודו יתברך בפירוש, באמרו "ה' אלהינו ה' אחד". וכמו שנתבאר לעיל, כי "אלהינו" הוא כמו "אלהי אברהם" וכו', לפי שהיה בטל ונכלל ביחוד אור אין סוף ברוך הוא. רק שאברהם זכה לזה במעשיו והילוכו בקודש ממדרגה למדרגה, כמו שכתוב: "ויסע אברם הלוך ונסוע" וגו'. אבל אנחנו, ירושה ומתנה היא לנו, שנתן לנו את תורתו, והלביש בה רצונו וחכמתו יתברך, המיוחדים במהותו ועצמותו יתברך בתכלית היחוד. והרי זה כאילו נתן לנו את עצמו כביכול, כמו שנתבאר בזוהר הקדוש על פסוק "ויקחו לי תרומה" [ד"לי", כלומר אותי. והיה לו לומר "ותרומה", אלא משום דכולא חד, עיין שם היטב]. וזהו שאומרים: "ותתן לנו ה' אלהינו באהבה" וכו', "כי באור פניך נתת לנו ה' אלהינו" וכו'.
ולזה אין מונע לנו מדביקות הנפש ביחודו ואורו יתברך, אלא הרצון, שאם אין האדם רוצה כלל חס ושלום לדבקה בו וכו'. אבל מיד שרוצה ומקבל, וממשיך עליו אלהותו יתברך ואומר: "ה' אלהינו ה' אחד", הרי ממילא נכללת נפשו ביחודו יתברך, דרוח אייתי רוח ואמשיך רוח. והיא בחינת יציאת מצרים. ולכן תקנו פרשת יציאת מצרים בשעת קריאת שמע דווקא, אף שהיא מצווה בפני עצמה ולא ממצות קריאת שמע, כדאיתא בגמרא ופוסקים, אלא מפני שהן דבר אחד ממש. וכן בסוף פרשת יציאת מצרים מסיים גם כן "אני ה' אלהיכם", והיינו גם כן כמו שנתבאר לעיל: