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"covertext": "In the view from within Egypt, this world is a mess of fragments. It’s called “The Passoverly Challenged Perspective.” P...",
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"body": "<p>In the view from within Egypt, this world is a mess of fragments. It’s called “The Passoverly Challenged Perspective.” Plain materialism. Where <span>mitzvahs</span>are a mishmash of dos and don’ts, Jews are a collection of irreconcilable riffraff, daily life is a cacophony of hassles and, well, just stuff.</p><p>Once we blast off far enough to escape materialism’s gravitational pull, we look back down and see a whole new perspective: It’s all a single landscape.</p><p>From up there looking down, mitzvahs are multiple expressions of a single spiritual path, Jews are multiple faces to a single soul, all the artifacts of today’s journey harmonize together as a symphony with a single conductor playing a single melody.</p><p>When we make ourselves into a temple for the Divine, the bitter, the sweet and the tasteless responsibilities of life wrap together in a single sandwich.</p>",
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"body": "<p><span>It’s been a crazy week. The world with all its worries and bothers is still clamoring for your attention. The first step is to forget all that. Leave it behind. Enter into a timeless space, where you, your great-grandparents and </span><span>Moses</span><span> all coincide.</span></p><p>The beginning of all journeys is separation. You’ve got to leave somewhere to go somewhere else. It is also the first step towards freedom: You ignore the voice of Pharaoh inside that mocks you, saying, “Who are you to begin such a journey?” You just get up and walk out.</p><p>This is the first meaning of the word, “<span>Kadesh</span>” -- to <em>transcend</em> the mundane world. Then comes the second meaning: Once you’ve set yourself free from your material worries, you can return and <em>sanctify</em> them. That is when true spiritual freedom begins, when you introduce a higher purpose into all those things you do. </p>",
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"covertext": "אִלּוּ הוֹצִיאָנוּ מִמִּצְרָיִם וְלֹא עָשָׂה בָּהֶם שְׁפָטִיםIlu hotzianu mimitzrayim v'lo asah bahem sh'fatim, If He h...",
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"body": "<p>Our hands are the primary tools to interact with our environment. They generally obey our emotions: Love, fear, compassion, the urge to win, to be appreciated, to express ourselves, to dominate. Our emotions, in turn, reflect our mental state.</p><p>But, too often, each faculty of our psyche sits in its cell, exiled from one another. The mind sees one way, the heart feels another and our interface with the world ends up one messy tzimmes.</p><p>Water represents the healing power of wisdom. Water flows downward, carrying its essential simplicity to each thing. It brings them together as a single living, growing whole. We pour water over our hands as an expression of wisdom pouring downward passing through our heart and from there to our interaction with the world around us.</p>",
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"covertext": "Three are the Fathers שלושה אבות",
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"body": "<table><tbody><tr><td><table><tbody><tr><td><p>Three are the Fathers</p></td><td><p> שלושה אבות</p></td></tr></tbody></table></td></tr></tbody></table>",
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"handle": "chabad-karpas-soul",
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"covertext": "We need to re-taste the breaking labor of Egypt to liberate ourselves from it once again. It was this labor that prepare...",
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"body": "<p>We need to re-taste the breaking labor of Egypt to liberate ourselves from it once again. It was this labor that prepared us for freedom. It was this labor that gave us a humble spirit to accept wisdom.</p><p>Today, as well, you can choose to achieve this humble spirit by enduring the battle to survive the rat race. There will be plenty of futile, hamster-wheel tasks to bring you to your knees.</p><p>Or you could choose another path: achieving true humility with the realization of just how small we earthly creatures are. That will free you from the need to experience materialistic futility.</p><p>Choose your battle. It’s up to you.</p>",
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"covertext": "What are the requirements for karpas? It needs to be fruit of the earth, not of the tree or vine. Where does it come fro...",
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"body": "<p>What are the requirements for karpas? It needs to be fruit of the earth, not of the tree or vine.</p>\n\n<p><span>Where does it come from? </span><span>From the Greek word karpos, meaning fresh raw vegetable. Karpas also comes from </span><span>similar words for the color green in a number of different ancient languages. For </span><span>example, karpas was the denotation for the color green in Farsi, and was the name for </span><span>the color green according to Rashi (old French). </span><span>Karpos was one of the original courses in the Greek symposium that many consider to </span><span>be an influence on the shape and format of the seder. Even today, in Italy, there is a </span><span>tradition of starting a meal with pizimonio, a raw vegetable antipasti course.</span></p>\n\n<p> <em>Karpas</em> and \"carpet\" have something in common - and no, carpet is not the Sefardi pronunciation.<br />\n<br />\nWe all know <em>karpas</em> כרפס is the vegetable - often parsley or celery - eaten as a sort of appetizer at the Pesach Seder. What is the origin of the word?<br />\n<br />\nThere are those that claim it comes from the Persian word karafs <em> </em> (or <em>karats</em>, according to Klein), meaning parsley. Others claim that it derives from the Greek <i>karpos, </i>meaning \"fruit of the soil.\" <em>Karpos</em> originates in the Indo-European root <em>kerp</em>, meaning \"to gather, to harvest.\" Other words from the same root include \"harvest\", and \"carpet\", because it was made of unraveled, \"plucked\" fabric.<br />\n<br />\nOne very similar word that does not appear to have any etymological connection (some interesting drashot notwithstanding) is the word <em>karpas</em> appearing in the Book of Esther (1:6), meaning \"fine cotton or linen\". I won't go into detail about that meaning of <em>karpas</em> , since a big post on cotton should be coming up soon. However, <a href=\"http://margavriel.blogspot.com/\">Mar Gavriel </a>presents an interesting theory <a href=\"http://foursonsandsons.blogspot.com/2005/11/various-tidbits-about-karpas.html\">here</a>, that the pronunciation of <em>karpas</em> the vegetable was influenced by <em>karpas</em> the fabric:<br />\n </p>\n\n<blockquote>According to Prof. Guggenheimer (in his book <a href=\"http://www.amazon.com/Scholars-Haggadah-Ashkenazic-Sephardic-Oriental/dp/0765760401?ie=UTF8&tag=balashonhebre-20&link_code=btl&camp=213689&creative=392969\">The Scholar's Haggadah</a><img src=\"\" alt=\"\" />), the words karpas (fine white linen) and karafs (celery) are both Farsi. Whoever provided the vowel-points for the mediaeval song \"Qaddêsh u-Rechatz\" only knew the consonants KRPS from the Meghilla, so he vocalized them as he had found them there.</blockquote>",
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"body": "<p>We feel an affinity with the food we eat: We too are a miracle out of the earth.</p><p>We and the bread share a common journey. The bread begins as a seed buried beneath the ground. And then, a miracle occurs: As it decomposes and loses its original form, it comes alive, begins to grow sprout and grow. As spring arrives, it pushes its way above the earth to find the sun, and then bears its fruits for the world.</p><p>We too began buried in Egypt, all but losing our identity. But that furnace of oppression became for us a firing kiln, a baker’s oven, the womb from whence we were born in the month of spring. In our liberation from there, we brought our fruits of freedom to the world.</p>",
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"body": "<p>Since the destruction of the Temple in <span>Jerusalem</span>, matzah is the only opportunity we have to actually eat a mitzvah. That’s right, the matzah you are eating is pure G-dliness. In fact, it has enough <span>G-dly</span> energy to blast your soul out of the deepest ditch into the highest heights.</p><p>The <span>Zohar</span> calls matzah “Bread of Faith” and “Bread of Healing”. Did I say “faith?” Well, actually, that’s a rather feeble translation. “<span>Emunah</span>” is the word in Hebrew, and it means a lot more than “I believe, brother!” Faith can often be something people rely upon when they don’t care to think too much. Emunah is when you go beyond thinking and you get somewhere your mind could have never brought you to.</p><p>Emunah is when you touch that place where your soul and the essence of the<span>Infinite Light</span> are one. It’s a point that nothing can describe. Where there are no words, no doubts, no uncertainty, no confusion—nothing else but a magnificent oneness before which all the challenges of life vanish like a puff of vapor.</p><p>Eating matzah is a means of plugging your entire self into that reservoir. Your physical body digests the Emunah of your soul, everything is integrated back into one, your body and spirit are whole and harmonious.</p><p>How on earth, you may ask, can a mixture of water and wheat from the ground baked in an oven contain a spiritual cure? Well, welcome to the Jewish People, where there is no dichotomy of spirit and matter, soul and body. Where the spiritual transforms into physicality and material objects rise to become spiritual in a perpetual chemistry of exchange. Where bodies are healed by empowering the soul and souls are nourished by the rituals of the body.</p><p>After all, we live in the world of a single G-d.</p>",
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"body": "<p>What's so great about the bitterness? Why do we want to remermber <em>that</em> ?</p><p>Actually, our bitterness in Egypt was/is the key to our redemption. We never got used to Egypt. We never felt we belonged there. We never said, “They are the masters and we are the slaves and that’s the way it is.” It always remained something we felt bitter about, something that was unjust and needed to change.</p><p>If it hadn’t been that way, we probably would never have left. In fact, tradition tells us that 80% of the Jews said, “This is our land. How can we leave it?” And they stayed and died there.</p><p>But as for the rest of us, when <span>Moses</span> came and told us we were going to leave, we believed him. It was our bitterness that had preserved our faith.<br />Everyone has his Egypt. You’ve got to know who you are and what are your limitations. But heaven forbid to make peace with them. The soul within you knows no limits.</p><p>This is the sweetness we apply to the bitter herb: Bitterness alone, without any direction, is self-destructive. Inject some life and optimism into it, and it becomes the springboard to freedom.</p>",
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"body": "<p>This step, along with <span>Korech</span> before it, marks the re-entry we mentioned at the beginning. We’ve escaped Egypt and reached a higher vision. And then we start the process again -- on a higher level.</p><p>Because freedom consists of more than escape. Complete freedom is when you can turn around and liberate all the elements of your world from their pure material state, and make them transcendent as well.</p><p>That’s what we do when we eat every day—we take foods which grow from the earth, say a blessing over them and bring them into our journey as human beings. And when it’s <span>Shabbos</span> or another Jewish holiday, we elevate them further, into the realm of pure spirituality. As for tonight, this meal is going to be truly Divine.</p><p>So don’t imagine we’re just fressing now. We’re reaching a higher state. And what a great way to do it!</p>",
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"body": "<p>In the <span>Kabbalah</span>, it is explained that there is something deeper than the soul. There is the body, the spirit, and then there is the essence. If the soul is light, then that essence is the source of light. If it is energy, then the essence is the dynamo. It is called \"<span>tzafun</span>,\" meaning hidden, buried, locked away and out of reach.</p><p>Whatever we do, we dance around that essence-core, like a spacecraft in orbit, unable to land. We can meditate, we can be inspired, but to touch the inner core, the place where all this comes from, that takes a power from beyond.</p><p>On <span>Passover</span> night, we have that power. But only after all the steps before: Destroying our personal <span>chametz</span>, preparing our homes for liberation, the eleven steps of the <span>Seder</span> until now. Then, when we are satiated with all we can handle, connecting every facet of ourselves to the Divine, that’s when that power comes to us. Whether we sense it or not, tasteless as it may seem, the matzah we eat now reaches deep into our core and transforms our very being.</p><p>In general, it is this way: Those things you find inspiring and nice may take you a step forward. But if you want to effect real change, you need to do something totally beyond your personal bounds.</p>",
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"covertext": "If He had brought us before Mount Sinai, and had not given us the Torah — Dayenu, it would have sufficed! Ilu keirvanu l...",
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"body": "<table><tbody><tr><td><p>If He had brought us before <a href=\"http://en.wikipedia.org/wiki/Mount_Sinai\"><span>Mount Sinai</span></a>, and had not given us the <a href=\"http://en.wikipedia.org/wiki/Torah\"><span>Torah</span></a> — Dayenu, it would have sufficed!</p></td><td></td><td></td></tr><tr><td><p> <em>Ilu keirvanu lifnei har sinai,v'lo natan lanu et hatorah, Dayenu</em> </p></td><td><table><tbody><tr><td></td><td></td></tr></tbody></table></td><td></td><td></td></tr><tr><td><p>אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה דַּיֵּנוּ</p></td></tr></tbody></table>",
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"covertext": "The ancient rabbis clued us in on a key principle in cosmic functions: Whatever He tells us to do, He does Himself. Of c...",
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"body": "<p>The ancient rabbis clued us in on a key principle in cosmic functions: Whatever He tells us to do, He does Himself. Of course, there’s a difference: We do it in our little human world. He does it on a cosmic plane.</p><p>He told us to open our door on the night of Passover. So, tonight, He opens every door and every gateway of the spiritual cosmos to every member of the Jewish People. To each one of us, regardless of what we have been doing all the rest of the year. Tonight is the chance to reach to the highest of spiritual levels. Prophecy, divine spirit, wisdom and insight—take your choice and jump a quantum leap. There’s nothing stopping us.</p>",
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"body": "<p>A traveler once was stopped by a highway robber who demanded his moneybag at gunpoint. “I’ll give you my money!” said the traveler. “But please, if I come home emptyhanded, my wife will never believe that I was robbed, and will accuse me of having squandered the money on gambling or liquor, and she will beat me mercilessly. Please, do me the favor of firing several bullets through my hat, so I can prove to her that I was held up.”</p><p>The robber saw no reason not to comply, and shot several times through the man’s hat.</p><p>“Thank you so much,” the traveler said. “But you don’t know my wife. She will say I punctured the hat, and that these were not bullet holes at all. Here, take my coat and shoot several bullets through it at close range, leaving powder marks. That will convince her for sure.”</p><p>When the traveler saw that the last pull of the trigger hit an empty chamber, he pounced on the robber, knocking him to the ground, retrieved his moneybag and fled.<a>1</a></p><h2>The Inner Thief</h2><p>This story, told by chassidic master Rabbi Nachman of Breslov,<a>2</a> conveys the tragic pattern of many a person’s life. We each have a thief, or a negative inclination, lingering within us. The thief continuously wishes to rob us of our inner goodness and spirituality. Yet many of us discover the willingness and the power to battle our thief only after he has fired all his bullets against us. Only after allowing our unhealthy addictions and impulses to consume our lives do we realize that they are hollow and empty, and finally find the courage to subdue the thief and embark on the path of recovery.</p><h2>The Ten Plagues</h2><p>The ten famous plagues that are recorded in the <span>Torah</span> are not to be viewed as merely a set of supernatural occurrences that wrecked the Egyptian empire around 3300 years ago. The Torah is not only a book recording ancient tales, but a blueprint for life, a manual for the development of the human race. Therefore, the episodes recorded in the Torah represent timeless, spiritual tales occurring continuously in the heart of each man.</p><p>How are we to apply the story of the Ten Plagues to our personal lives in the 21st century?</p><h2>Anatomy of the Soul</h2><p>The <span>Kabbalah</span> teaches that every human soul is comprised of ten points of energy, ten characteristics that make up its inner personality. The first three form the subconscious identity of the soul and its cognitive powers. The final seven constitute the emotional persona of the soul. These ten characteristics, also known as the ten <em><span>sefirot</span></em> (“lights”), are enumerated in Kabbalah in the following manner:<a>3</a></p><table><tbody><tr><td><p><strong>Hebrew Name</strong></p></td><td><p><strong>English Translation</strong></p></td><td><p><strong>Plague</strong></p></td></tr><tr><td><p> <em><span>Keter</span></em> </p></td><td><p>Supra-conscious</p></td><td><p>Death of Firstborn</p></td></tr><tr><td><p> <em><span>Chochmah</span></em> </p></td><td><p>Conception</p></td><td><p>Darkness</p></td></tr><tr><td><p> <em><span>Binah</span></em> </p></td><td><p>Intelligence</p></td><td><p>Locusts</p></td></tr><tr><td><p> <em><span>Chessed</span></em> </p></td><td><p>Love</p></td><td><p>Hail</p></td></tr><tr><td><p> <em><span>Gevurah</span></em> </p></td><td><p>Rejection</p></td><td><p>Boils</p></td></tr><tr><td><p> <em><span>Tif’eret</span></em> </p></td><td><p>Compassion</p></td><td><p>Epidemic</p></td></tr><tr><td><p> <em><span>Netzach</span></em> </p></td><td><p>Ambition</p></td><td><p>Devouring Beasts</p></td></tr><tr><td><p> <em><span>Hod</span></em> </p></td><td><p>Submission</p></td><td><p>Lice</p></td></tr><tr><td><p> <em><span>Yesod</span></em> </p></td><td><p>Bonding</p></td><td><p>Frogs</p></td></tr><tr><td><p> <em><span>Malchut</span></em> </p></td><td><p>Confidence</p></td><td><p>Blood</p></td></tr></tbody></table><p>Each of us was given a choice in life. We may either refine and repair these ten attributes so that they express our inner divine light, or we may pervert and corrupt these very attributes, by using them in unhealthy and immoral ways.</p><p>Ancient Egypt, with its demonic program of systematically eliminating an entire people, the Hebrews, from the face of the earth, chose to embark on the latter path. The original Egyptian nation perverted all ten attributes of its soul. The negative energy engendered by the perversion of so many human spirits returned back to Egypt in the form of ten plagues that befell the country.</p><p>In our personal lives, Egypt reflects a state of psychological dysfunction, in which one or many of the soul’s attributes become distorted and dysfunctional, hindering a human being’s ability for true self-actualization and fulfillment. This is indicated in the Hebrew name for “Egypt,” <em><span>Mitzrayim</span></em>, which may be translated as “inhibitions” or “constraints.”<a>4</a> When we fail to confront our own demons, our perverted attributes can return to us too in the form of psychological plagues.</p><p>The Ten Plague thus correspond to the Ten Sefirot (from the bottom up, as in the table above):</p><h2>1) Blood—Destructive Confidence</h2><p>The first plague, in which the Nile River turned into blood, was a physical symbol of the destructive confidence that became the hallmark of Egypt, the geographical as well as the psychological Egypt. Instead of a constructive confidence that builds one’s spiritual character and fosters sensitivity to others, “Egyptian” confidence breeds dominance and exploitation of other people.<a>5</a>When one’s perception of confidence becomes truly corrupt, it can lead that person to generate rivers of blood, as the Egyptians indeed did.</p><p>The Nile River embodied the source of Egyptian confidence and security. Since little rain falls in Egypt, the country’s agriculture and sustenance are completely dependent on the Nile; therefore the ancient Egyptians actually deified the Nile.<a>6</a> The waters of the Nile turning into blood reflected the perverse state of a nation which turns its confidence into blood, using its position of strength and power to slaughter and butcher countless innocent human beings.</p><h2>2) Frogs—Cold Intimacy</h2><p>The second plague, in which swarms of frogs inundated Egypt, symbolized the cold and dispassionate intimacy characterizing a person who lives in a psychological Egypt.</p><p>Frogs are cold-blooded amphibious creatures, and they hatch in cold climates.<a>7</a>Female frogs usually deposit their eggs into water, where they hatch into tadpoles. Also land-dwelling frogs deposit their eggs in cold and moist holes.<a>8</a>Due to this, and to the fact that eggs deposited in this fashion receive no parental protection, frogs came to reflect in the Kabbalah an emotional state of apathy, detachment and coldness.<a>9</a></p><p>This condition robs a human being of the ability to experience genuine emotional intimacy with any other person—a spouse, a child or a friend. The “frog” personality is the person who when asked, “What’s the difference between ignorance and apathy?” replied, “I don’t know and I don’t care.”</p><h2>3) Lice—Unhealthy Submission</h2><p>The third plague, in which the dust of Egypt turned into lice, reflected the symptoms of unhealthy submission.</p><p>The attribute of “submission,” like all attributes of the soul, can be productive or destructive. To forever remain a humble student of life’s lessons is one of the noblest character traits an individual can possess. The ability to surrender one’s ego to a higher truth is the foundation for all spiritual growth, as is the capacity to confess an error or a wrongdoing. “May my soul be like dust” is a daily Jewish prayer,<a>10</a> expressing our wish that we remain humble in the presence of life’s mysteries. That is healthy humility and submission.</p><p>Destructive “Egyptian” submission is a humility that crushes one’s spirit and dulls its zest for life. In this type of submission, where one thinks of himself as a worthless creature who doesn’t matter, the perception of the self as useless dust develops into lice that demoralize and debase one’s life. Like the dust-turned-to-lice of Egypt, this type of humility sucks out a person’s blood, depriving him of his vitality and energy flow.</p><p>The holy Rabbi <span>Aaron</span> of Karlin put it in these words: “Depression is not a sin; yet what depression does, no sin can do.”</p><h2>4) Devouring Beasts—Wild Ambition</h2><p>The fourth plague, in which a swarm of devouring beasts attacked Egypt, is the physical symbol of unhealthy ambition.</p><p>Ambition is one of the greatest gifts in life. Ambition is the engine that drives a person to achieve greatness and make a difference in the world. Yet, if we do not refine this character trait, our ambitions can turn us into “devouring beasts” that crush and destroy the people we perceive to be standing in the way of the fulfillment of our goals.</p><h2>5) Epidemic—Sly Compassion</h2><p>The fifth plague, in which an epidemic annihilated the Egyptians’ cattle, served as the physical embodiment of the attribute of sly compassion, which like an epidemic, harms people silently and inconspicuously.</p><p>What is compassion? The Kabbalah teaches states that compassion is more powerful and more enduring than love. Love usually overlooks the flaws of a beloved one; therefore, when flaws do emerge, they may weaken the love, if not destroy it totally. Compassion, on the other hand, takes into consideration all the flaws of the individual in need of compassion, and extends a helping heart and hand regardless.<a>11</a> This is holy compassion—the ability of a soul to experience the pain and the needs of its fellow human being.<a>12</a></p><p>“Egyptian” compassion is sly, shrewd and deceitful. This well-finessed and seductive compassion is employed in order to exploit other people’s weaknesses for selfish purposes and destructive goals. When one uses compassion in this manner, it inflicts damage on a person in the silent and deadly way of an epidemic.<a>13</a></p><h2>6) Boils—Brutal Rejection</h2><p>The sixth plague, in which embers from a hot furnace hurled over the land developed into boils on the skin of the Egyptian population, was the physical symbol of cruel rejection.</p><p>In Kabbalah, fire<a>14</a> embodies the emotion of rejection, the soul’s capacity to refuse a person or a thing.<a>15</a> Like fire, an act or a word of rejection may scorch or even demolish the one who is rejected. An additional connection between fire and rejection lies in the fact that fire surges upwards, moving away from earth. Rejection, too, constitutes an act of traveling inward and upward into one’s own world, removing one’s self from the people and the events in one’s environment.</p><p>Yet a healthy soul needs to know how to reject as much as it must know how to embrace. One is often called upon to refuse a destructive urge, to sever an unhealthy relationship, to say no to a spoiled child or an unethical business offer. That is healthy fire. It is a fire that destroys the negative in order to build the positive.</p><p>However, when our inner capacity for rejection turns into hate, bitterness and cruelty, the embers of our soul become a destructive force. Like boils, they infect our lives and the lives of people around us.</p><h2>7) Hail—Frozen Love</h2><p>The seventh plague, in which produce-destroying hail descended upon Egypt, was symbolic of selfish love.</p><p>If fire symbolizes rejection, it is water—naturally descending from a higher plane to a lower plane—that embodies the qualities of generosity and lovingkindness. In Kabbalah, the flow of love is compared to a flow of water, irrigating and nourishing a human soul with its refreshing vibrancy.<a>16</a></p><p>Yet a person who finds himself in “Egyptian” bondage knows only an icy love—a love that is based entirely on self-seeking motives and self-centered considerations. This person’s rain-like flow of love becomes cold and frozen like hail, harming his loved ones instead of nurturing them.<a>17</a></p><h2>Va’eira and Bo: From Heart to Mind</h2><p>It is not a coincidence that the Ten Plagues are recorded in two different sections of the Bible—the first seven in the <span>Parshah</span> of Va’eira (<a href=\"http://www.chabad.org/9868#v19\">Exodus 7:19</a>–9:35), and the final three in the Parshah of Bo (<a href=\"http://www.chabad.org/9871#v1\">Exodus 10:1</a>–12:33).</p><p>The first seven plagues—blood, frogs, lice, devouring beasts, epidemic, boils and hail—reflected the Egyptian perversion of the seven <strong>emotions</strong>: confidence, bonding, submission, ambition, compassion, rejection and love. The last three plagues—locust, darkness and the death of the first-born—represented the more severe corruption of the <strong>intellectual</strong> faculties and <strong>supra-conscious</strong>dimensions of the Egyptian soul.</p><p>When one’s emotions and instincts are impaired, the sane and objective mind offers hope for healing. But when a person’s mind starts playing ugly games with him, the path toward recovery becomes that much more painstakingly challenging.</p><h2>8) Locust—Perverted Intelligence</h2><p>The eighth plague, in which invading locusts left nothing green throughout Egypt, served as a symbol of the destructive consequences of a corrupted mind.</p><p>The ability of intellectual inquiry and scrutiny remains the singular most precious gift of the human race. It allows us to explore the universe, improve our lives and discover the higher moral calling of the human family. Yet the very same power may serve as a tool to rationalize every evil practiced under the face of the sun, and to justify every destructive lifestyle or habit.</p><p>Like the locust swarm that consumed all the existing plants of Egypt, leaving in its wake a barren soil, the corrupt mind can uproot every existing moral structure and every established sacred foundation, leaving in its wake a desolate society bereft of spiritual values or absolute principles. This is the tragedy of Egypt-like intellectualism, where one becomes so open-minded that his brains fall out.<a>18</a></p><h2>9) Darkness—A Locked Mind</h2><p>The ninth plague, in which a thick darkness pervaded Egypt, reflected the inability of the inhibited “Egyptian” soul to actualize its faculty of conception.</p><p>The power of conception is the ability of one’s mind to conceive a new and original idea that was previously inaccessible. How? By the mind keenly realizing its limitations and borders, suspending its intellectual ego and opening itself up to a higher light, the previously inaccessible truth can emerge and illuminate the mind’s newly created empty space.<a>19</a></p><p>When a person is arrogant and smug, he denies his mind the ability to experience illumination. He forces himself to remain in darkness, constricted forever to his own narrow vision of life.</p><h2>10) Death of Firstborn—Death of Identity</h2><p>The tenth and final plague, during which the firstborn of Egypt died, was the most devastating of all. It reflected the fact that the Egyptian abuse of the soul did not only affect its conscious faculties, but went on to distort and destroy its supra-conscious forces as well.</p><p>In the Kabbalah, the firstborn member of a family is symbolic of the first-formed instincts and motives of a soul, which lie beneath the surface of the conscious self. That dimension of the personality is usually more difficult to violate, because it is hidden and inaccessible. But a lifestyle of ongoing addiction and abuse will ultimately bring about the death of the firstborn, or the death of the supra-conscious element of one’s soul.<a>20</a></p><p>This was the final “bullet” that put an end to the vicious cycle of Egyptian addiction and abuse. The Jewish people were set free, and they were well on their way to receive the Ten Commandments.</p><p>What are the Ten Commandments? They correspond to the Ten Plagues.<a>21</a>Just as the plagues reflected the perversion of the ten faculties of the soul, the Ten Commandments represent the path of spiritual healing in each of these ten faculties, allowing all ten of them to express the harmony and splendor of man’s divine essence.<a>22</a></p>",
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Chabad Soul Koreich
Haggadah Section: Koreich
In the view from within Egypt, this world is a mess of fragments. It’s called “The Passoverly Challenged Perspective.” Plain materialism. Where mitzvahsare a mishmash of dos and don’ts, Jews are a collection of irreconcilable riffraff, daily life is a cacophony of hassles and, well, just stuff.
Once we blast off far enough to escape materialism’s gravitational pull, we look back down and see a whole new perspective: It’s all a single landscape.
From up there looking down, mitzvahs are multiple expressions of a single spiritual path, Jews are multiple faces to a single soul, all the artifacts of today’s journey harmonize together as a symphony with a single conductor playing a single melody.
When we make ourselves into a temple for the Divine, the bitter, the sweet and the tasteless responsibilities of life wrap together in a single sandwich.
Source:
http://www.chabad.org/library/howto/wizard_cdo/aid/117121/jewish/10-Wrap.htm
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