Basically, there are two states in every song. One is the state of the Kli, the soul on which man has worked, corrected, and then attained delight and excitement; and he now sings from this delight.
This is why in Tzadik ke Tamar Ifrach there is a sensation of the previous state when one lacked fulfillment, suffered, and searched, and that he reached the state in which he knows that this is how it was supposed to be, because a righteous man eventually comes to justify the entire process through which he passed.
Thus, the rapture that comes from before being in the outermost oppositeness of sensing himself very distant from the Creator, and now entering the palace of the King, the Upper World, bursts out in his present state in the form of a melody—from within the sensation that fills him.
This sensation encompasses two opposite states: his previous, most distanced state that seems hopelessly far from the Upper, and the present state when he has reached adhesion with Him.
In essence, this song is special because what one is grateful for is not his state. Rather, one is grateful for being able to be righteous, meaning for being able to justify the Creator in all that happened to him on his path. Now he sees the causality and the pressing necessity of all the states that he passed. He understands that all of them were arranged for him from above so that he can attain this elevated state.
Listen to the file by clicking on the Flash player’s button below:
LeHagid ba Boker Hasdecha a song by Baal HaSulam
In the spiritual there are also states called “day,” “evening,” and “morning,” only that, in the spiritual, all of them happen because man himself creates “day,” “night,” and all of the times; he puts himself through all these states by himself. If he does not take himself through these states, if he does not push himself, does not advance, then time does not pass, for there is no time in the spiritual. There are only actions, cause and effect.
So until one “goes to sleep,” in the spiritual sense, meaning, disconnects from the spiritual reality and puts himself into drowsiness, disconnection from the spiritual - the Creator, the Upper Forces - a question arises: “Due to what will he awaken again?” This is why one performs special corrections whereby he prepares the desire to “rise” inside of himself. If one prepares himself correctly, the Upper Light comes against these desires and awakens him, just as the sun awakens us in the mornings. However, without the Light that comes from above, one will not be able to wake up.
Chasal Seder Pesach expresses the state of a person in the beginning of his path: full of energy, ready for this journey, and knows that the process of correction lies ahead, until he corrects himself to receive the Light, the Torah. But in exodus from Egypt, rising above his nature, he already sees a full guarantee that, with the help from above, he has the power and he is able to, in all that is prepared for him, pass these 49 gates, corrections, the so called Lag Ba Omer (the 33rd day of Omer), in the middle and all the days of Omer in order to come to the reception of the Torah, to Shavuot (Pentecost), for then the entire Kli (vessel/tool/receptacle) of man will be ready for the 50th gate, and he will be worthy of receiving the Light.
This is a fairly simple song. It particularly symbolizes one’s readiness to go and pass all Sefirot of Omer - the entire correction of the Kelim (plural for Kli)that we must perform in each Sefira, in each of these 49 states.
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