"And the people took their dough before it was leavened" (Ex. 12:34). This (25th) commandment is to remove the leaven. For this commandment was given over to Israel: "...no leaven shall be found in your houses" (Ex. 12:19). The Colleagues have already explained it, and we have explained the secret meaning of the difference between leavened and unleavened bread in many places - that [leavened bread represents] the Evil Inclination [whereas unleavened represents] the Good Inclination. [The reason why we are forbidden to eat leavened bread is because of this allusion toward our two inclinations. We are to distance ourselves from evil, and bring ourselves closer to good. That is why this was revealed to Israel, as a remedy to help us]

The commandment following this one (26th) is to relate the praise of the exodus from Egypt, as is incumbent upon every [Jew] always to relate these praises. We have explained that every [Jew] who relates the exodus from Egypt and rejoices when relating that account is destined to rejoice with the Shechinah in the World to Come, which is the most joyous of all. For such is a person who rejoices in his Master and G‑d rejoices in his story.

At that time, G‑d gathers His whole retinue [of angels] and says to them: 'Go and listen to the account of My praise that My children are relating, and rejoicing in My redemption.' At that time, they all gather and come and join with Israel to hear the story of the praise. They rejoice with the joy of the deliverance by their Master, and come to thank and praise G‑d for all these miracles and mighty deeds, and thank Him for the Holy Nation that He has on earth that rejoices in the joy of the deliverance of their Master.

Then His strength and power are increased Above [for the Sefirot now illuminate and nullify the external forces]. By their recounting, the children of Israel give power to their Master, like a king whose strength and power are increased when his strength is praised and he is acknowledged. All fear him and his glory rises above all of them. Therefore, it is incumbent to praise and relate this story, as we learned. Similarly, it is the duty of every person to relate before G‑d and publicize the miracle among all these miracles that He has done [for him, individually and specifically]

One may ask why it is obligatory; does not G‑d know everything, all that was and will be in the future? And wherefore this publicity before Him of what He did, if He knows? Surely one has to make a miracle known and always relate before Him all that He did, because these words ascend and all the company above gather and see them, and give thanks before G‑d and His glory rises over them Above [in the World of Atzilut] and below [in the Worlds of Beriya/Yetzira/Asiya].

It is the same with he who relates and enumerates his sins, of everything that he did. If you ask why this is necessary, it is because the Accuser is constantly before G‑d in order to recount and seek retribution for the sins of people and to demand Judgment against them. However, when the person enumerates each and every one of his sins beforehand, he does not leave any pretext to the Accuser to exploit. And the Accuser can not demand any Judgment against him, for he always demands Judgment first and [only] afterwards enumerates and accuses. Therefore, the person should take his own initiative before the Accuser and enumerate his own sins.

As soon as the Accuser sees this, he has no pretext to complain against him and then takes leave from him entirely. If he repents, well, but if not, the Accuser rests on him and says: 'So and so came before you unashamedly, he kicked his Master, his sins are such and such.' Therefore, it is advisable that a person be careful in all this, so that he should be considered a faithful servant before G‑d.

BeRahamim LeHayyim: This is a keeper. In fact this Zohar is so important that many Sefardi Hagadot shel Pesach include it (from the words "The following [26th] commandment is to relate the praises of the exodus from Egypt….") before we read ' Magid /Telling the Story' It reveals the deep secret of what happens Above as we do the Seder below.

How can we keep this in mind always on this holy night? For it seems that Pesach is thus sort of a mini-Yom Kippur, and that while we do not specifically say Vidui /confession, still if we praise G‑d and do all of the commandments of the night with awe and love, then we are promised that we can break out of the binds caused by our mis-takes. Such an attitude can nullify all negative judgments against us, if we repent completely. This is a different intention than we usually find for this night, but one worth remembering as an extra "bonus" for carefully having a a Kosher and proper Pesach Seder.

Bracketed annotations from Metok Midevash and Sulam commentaries
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