I, and none other
In the Haggadah, it states:
“And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and with great awe and with signs and with wonders” (Deuteronomy 26:8). “And the Lord took us out of Egypt” - not through an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, in His glory, and by Himself, as it is stated (Exodus 12:12): “And I will pass through the Land of Egypt on that night and I will smite every firstborn in the Land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgments, I am the Lord.”[1] “And I will pass through the Land of Egypt" - I and not an angel. "And I will smite every firstborn” - I and not a seraph. “And with all the gods of Egypt, I will make judgments” - I and not a messenger. “I am the Lord” - I am He and there is no other.
This exegetical text in the Haggadah negates the idea that the tenth plague and the Exodus was performed through an agent, but rather by G-d Himself. The text qualifies the verse in Exodus 12:23: ‘G-d will pass over the door and not let the Destroyer enter and smite your home,’ and Numbers 23:22: ‘G-d who freed them from Egypt is for them like the lofty hornsof the wild ox.’ The Talmud expounds:[2] ‘lofty horns refer to the ministering angels; wild ox refers to the demons.’ The interpretation of the biblical text is in fact a matter of dispute in Exodus Rabba:[3] ‘some say the Exodus took place through the medium of an angel; others say, the Holy One, blessed be He, Himself.’ The Haggadah text, thus, follows the opinion that it was G-d Himself, and not any other mediums.
First variant – number of negations
There are a number of variants in this text, as found in the Haggadah, suggesting numerous stages in its development. The origin of this text is from Midrash Tanchuma (Bo 7), where it negates a single medium: ‘It was the Lord Himself who smote the firstborn and not His emissary (Moses).’ Mechilta d’Rabbi Yishmael on Exodus 12:12 and 12:29, as well as Jerusalem Talmud (Sanhedrin 2:1; Horayot 3:1), negates two mediums: ‘not through an angel or a messenger.’ The version found in Maimonides’ text of the Haggadah negates three mediums: ‘not by the medium of an angel, not by the medium of a seraph, nor by the medium of any agent,’ and also omits the exegesis, detailing how each of the three mediums is derived from the biblical text. Maimonides’ text states:
“G-d brought us out of Egypt” (Deuteronomy 26:8) - not by the medium of an angel, not by the medium of a seraph, nor by the medium of any agent. Rather, the Holy One, blessed be He; He, in His glory, and Himself, as it is stated (Exodus 12:12): “I will pass through the land of Egypt on that night and I will slay every firstborn in the land of Egypt, from man to beast. I will execute judgements against all the gods of Egypt. I, G-d.”’
The Ashkenazic Siddur CCC MS 133, as found in other Ashkenazic Haggadot, including the 13th century Etz Chaim[4] by R. Jacob ben Judah Chazan of London, adds an additional section detailing the exegesis how each of the three negated mediums are derived from the biblical text, and also adds a fourth negation: ‘I am He and there is no other.’ Due to this expansion, R. Zedekiah ben Abraham Anav (13th century), in Shibolei ha-Leket, cites the view that the text is not a principal part (i’kar) of the Haggadah and, in fact, his teacher omitted it.[5]
Second variant – description of G-d
A second variant is the description of G-d, after the reference to G-d: ‘the Holy One, blessed be He’ (Ha-ka-dosh ba-ruch hu). Midrash Rabba and Jerusalem Talmud states: ‘by Himself’ (be-atz-mo); Maimonides states: ‘in His glory’ (b’ch-vodo); The Spanish rite 'Hispano-Moresque’ Haggadah at the British Library Or 2737 (1275-1324)[6] states: ‘be-atz-mo u-v’ch-vodo’ (by Himself, in His glory); The Ashkenazic Siddur CCC MS 133, as found in Machzor Vitry,[7] the German rite Haggadah BL Or. 27556 (1200-1399), and Etz Chaim,[8] state: ‘b’ch-vodo u-ve-atz-mo’ (in His glory, and by Himself).[9]
Third variant – I am He (hu), and not a messenger
A third variant is found in the exegesis: ‘I, and not a messenger’ (ani ve-lo ha-sh’li-ach). The BL German rite Haggadah, Add MS 27556 (1200-1399), and BL Spanish rite Haggadah MS Or 2737 (1275-1324), add: ‘hu’ (He) in the sentence: ‘ani hu ve’lo ha-sh’liach’ (I am He, and not a messenger),in addition to the ‘hu’ in the last exegesis: ‘ani Hashem, ani hu ve’lo acher’ (I am G-d, I am He and none other).’ The Ashkenazi Siddur CCC MS 133, as found also in the Oxford manuscript of the Machzor Vitry, and Etz Chaim, however, omits the first ‘hu’ - ‘ani, ve’lo ha-sh’liach.’
Fourth variant – the messenger
A fourth variant is that the word: ‘shliach’ (a messenger) is written in the Ashkenazi Siddur CCC MS 133 with the definite article: ‘ha-shliach’ (the messenger) – referring perhaps to Moses - in the exegesis, and without the definite article - ‘shliach’ (a messenger)in the beginning of the text, similar to the Jerusalem Talmud. In Etz Chaim, BL German rite Haggadah, Add MS 27556 (1200-1399), and the Spanish rite 'Hispano-Moresque’ Haggadah at the British Library Or 2737 (1275-1324), it has the definite article: ‘ha-shliach’ (the messenger) in both instances.
A fifth variant - discussion with the angels
A fifth variant related to this text can be found in BL Haggadah MS Add MS 27556 (1200-1399),[10] and Etz Chaim, reflecting the version in 13th century England, where an additional paragraph appears after the end of the text: ‘I am He and there is no other.’ It states:
The sages said: when the Master of the universe descended, 900,000 angels descended with Him, some were angels of fire, some of hail, some of destruction. Tremble and fear seized anyone who saw them. They said before Him: Master of the universe, leave it to us, we will perform your will. He said to them: leave it to me, and I will perform the will of My children. They said before Him: Master of the universe, is it not the case that a king of flesh and blood that you created in your world, when he goes to war, his ministers and servants surround Him, so that no pain will befall his body, and You, Kind of the kings, the Holy One, blessed be He – surely the case should be that us, whom are Your servants, and they, Israel, are the children of Your covenant – we should go down and we should be the ones that take revenge against the Egyptians. He said to them: my mind will not be settled until I go down, by Myself, and take revenge against the Egyptians.[11]
This is referenced to also in Siddur Rashi, a compilation of laws and practises, including liturgy of prayer, compiled by an unknown student of Rashi (1040-1105).[12] The work, however, severely criticizes this addition, stating that it is not part of the Haggadah and not found in the Mechilta, concluding that ‘my teacher (Rashi) would not usually recite it.’ A problem with the text is since there is no pain for G-d, as it states in I Chronicles 16:27: ‘strength and joy are in His place.’ It is included, however, in the German rite Haggadah, MS Add MS 27556 (1200-1399), and in the margin, in a commentary by R. Eleazar ben Judah of Worms (1176-1238), it defends the text, based on the Talmudic statement (Berachot 58a): ‘royalty on earth is like royalty in the heavens,’ thereby validating such representation of discourse between the angels and G-d. Nevertheless, the text is omitted in the Ashkenazi Siddur CCC MS 133, as it is the Machzor Vitry, following the view of Rashi, and all modern day Ashkenazi Haggadot.[13] Interestingly, as mentioned, despite the view of Rashi, it is retained in the English 13th century Haggadah, Etz Chaim. This may follow a view of the grandson of Rashi, Rabeinu Tam, the teacher of the author of the Etz Chaim, who may have retained the text.
In summary, this text of the Haggadah, negating a medium in the Exodus, appears to have had five stages of development, from its simplified version in the midrash and Talmud through to an expanded version, as found in Maimonides, a further expansion, containing midrashic style exegesis, negating four possible mediums, and a fifth stage that was added at some point before the 12th century, as referenced to, and rejected, by Rashi. The Ashkenazi Siddur CCC MS 133 appears to have received this text, as found in the Machzor Vitry, following Rashi, after the rejection of the final expansion of the text. This is consistent with the omission of ‘hu’ (He) in the sentence: ‘ani hu ve’lo ha-sh’liach’ (I am He, and not a messenger). What may be the considerations in the development of the text that led it to include not one negation but four negations? Also, what is the significance of the other variants?
Interpretations
There are a number of interpretations by the classic commentaries in explaining the negations:
Moses
Shibolei Haleket explains the ‘messenger’ refers to Moses, who was sent for other plagues but not the tenth plague. This is reflected in the versions that has: ‘ha-shliach’ with the definite article. The mention of an ‘angel’ negates the angel that was sent to take Israel to the land, as it states in Exodus 23:20: ‘I am sending an angel to protect you and to lead you into the land I have ready for you.’ The term ‘angel’ also refers to Moses, as the term ‘angel’ is used for prophets, as it states in Judges (2:1): ‘An angel of the L-rd came up from Gilgal to Bochim,’ referring to Pinchas. Similarly, as in Numbers 20:16: ‘We cried to G-d, who heard our plea, sending a messenger (mal-ach) who freed us from Egypt,’ referring to Moses.
Forces of nature
Abrabanel explains in his commentary on the Haggadah Zevach Pesach that the Haggadah is referring to Psalms 104:4: ‘He makes the winds His messengers, fiery flames His servants.’ These descriptions refer to the elements, forces of nature, and natural phenomena that act on behalf of G-d, without self-will and choice. When the sages state that the Holy One, “alone in His glory,” acted not through an angel, nor a fiery being, nor a messenger, they intend to say that G-d’s actions did not come about through some heavenly order, such as angels or messengers sent by G-d, but rather, through Divine providence and will, G-d performs acts beyond the natural order of things. Similarly, “I am the one and no one else” means to say that this action could not have happened except by the Blessed one alone! A similar interpretation may be found in the Kuzari (3:73): ‘For instance: the saying, 'When the Lord descended to Egypt,' etc. is designed to confirm the belief that the delivery from Egypt was a deliberate act of G-d, and not an accident, nor achieved with the assistance of human plotting, spirits, stars, and angels, jinn, or any other fanciful creation of the mind. It was done by G-d's providence alone.’
Indirect
Maharal of Prague explains it as follows: the Exodus could have happened through one of the following three possibilities: 1. An ‘angel’ (mal-ach) - directly effecting the exodus through an angel; 2. A ‘saraph’ refers to the exodus through the destruction of the Egyptians, by which indirectly allowed the exodus to occur; 3. A ‘messenger’ refers to the natural order of the world, that sometimes allows a lowly nation to rise above a more powerful nation.
Three angels
Maharal of Prague in his commentary on the Haggadah (ch. 9) offers an alternative interpretation: ‘mal-ach’ (angel) refers to angel Michael (power of water); ‘saraph’ refers to Gabriel (power of fire); and ‘shliach’ (messenger) is of an inferior position, but has an encompassing, general role, not for a specific mission. This refers to the angel, called, in Jewish thought, Metatron, referred to in the verse in Exodus 23:20: ‘I am sending a messenger before you to guard you on the way and to bring you to the place that I have made ready.’ ‘No other’ refers to demons.
R. Moses Alshich also explains the three categories relating to different types of angels: ‘not through a mal-ach (angel) refers to the aim to ensure the Jewish people will not be spiritually harmed, while the Egyptians were being smitten. This angel is known as Metatron, and referred to in Exodus 23:20: ‘I am sending a messenger before you to guard you on the way;’ 2. ‘not through a saraph’ refers to angels of judgement; 3. not through a ‘shli-ach’ (messenger) refers to exacting punishment against the gods of the Egyptians that is achieved by sending an even greater power of impurity - ‘band of deadly messengers’ - than the gods themselves. This is mentioned in Psalms 78:49: ‘He inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers.’
Three spiritual worlds
R. Jacob Emden (1697 - 1776), Rabbi Shneur Zalman of Liadi (1745-1812) and R. Elijah of Vilna (1720-1797) explain that the three terms: ‘angel,’ ‘saraph,’ and ‘messenger’ refer to the three spiritual worlds: ‘b’riah’ (world of creation), ‘yetzirah’ (world of formation), and ‘asiyah’ (world of action). The fourth category: ‘no other’ refers to, according R. Jacob Emden, the negation of the forces of impurity (sitra achara) that causes destruction, as it would have unable to differentiate between the first born Israelites and first born of the Egyptians. Rabbi Shneur Zalman, similarly, explains in Likkutei Torah (Tzav, p. 24), that it refers to the need for such a great revelation at the Exodus to be channelled to holiness and not to the unholy (chi-tzo-nim).
According to the idea that the three categories refer to the three spiritual worlds, Rabbi Shneur Zalman explains that the term: ‘the Holy One, blessed be He, in His glory, and by Himself,’ in reference to G-d’s direct involvement in the Exodus, refers to the revelation of Divine wisdom, called in the Kabbalah, ‘ohr abba,’ of the fourth and highest spiritual world of Atzilut (emanation).’
Rabbi Sholom Dovber Schneerson – four spiritual worlds
Rabbi Sholom Dovber Schneerson (1860-1920), however, writes in 1913 (be-sha-ah she-hikdimu 5672, vol. 2, p. 924),[14] that ‘the Holy One, blessed be He, in His glory, and by Himself,’ refers to a level that is beyond four spiritual worlds, including the world of ’Atzilut.’ The two terms: ‘His glory, and by Himself’ (b’ch-vodo u-ve-atz-mo) refer to two distinct levels in the ‘Ein sof.’ The first term: ‘His glory’ refers to the lower level in the Ein sof - ‘malchut (kingship) of ein sof’ – defined as the primordial thought to create, referred to in Kabbalah as the thought: ‘I shall rule’ (Ana emloch), that occurred before the tzimtzum (contraction) of the Ein sof. The second term: ‘u-ve-atz-mo’ refers to the ‘atz-mut’ (essence)of the Ein sof.’ Accordingly, in the view of Rabbi Sholom Dovber, there is a negationin the Exodusof not just the three spiritual worlds of ‘b’riah,’ ‘yetzirah’ and ‘asiyah,’ but also the fourth, highest spiritual world of ‘Atzilut.’ This fourth negation is referred to by the additional, fourth negation in the text of the Haggadah: ‘I, and no other.’
Atzilut – part of the Ein Sof
The distinction between Rabbi Shneur Zalman and Rabbi Sholom Dovber, whether ‘the Holy One, blessed be He, in His glory, and by Himself’ denotes Atzilut or only beyond Atzilut, may hinge on how one views the world of Atzilut – a part of the Ein sof, or subject to its own powerful contraction of the Ein sof, and therefore also negated in the Haggadah text. This question appears to reflected in a minor variant in the mystical work of the Tanya by Rabbi Shneur Zalman. In chapter 37 of the Tanya in the manuscript version as found in the British Library (chapter 39 in the printed version), it states: ‘The created intellectual beings of Beriah cannot, however, apprehend the intellect (ChaBaD), as they are in the world of Atzilut, where the intellect is not contracted (tzim-tzum).’ In the printed version, however, after ‘not contracted’ it adds the words ‘kol kach’ (to such a great degree). The reason for the addition: ‘kol kach’ (to such a great degree) is, as the commentaries point out, since for the very fact of their being sefirot (i.e., individual, defined categories), as opposed to how they exist in a merged state in the Ein sof, indicates that the intellect is merely contracted, limited manifestations of the undefinable Ein Sof; the degree of contraction, however, is much less than that of Beriah.
If the intellect of Atzilut is perceived as not subject to the contraction, then one may attribute the term: ‘the Holy One, blessed be He, in His glory, and by Himself’ to Atzilut, as is the view of Rabbi Shneur Zalman. The correction in the Tanya appears, however, to recognise the idea of contraction for the existence of the level of intellect of Atzilut. Accordingly, ‘the Holy One, blessed be He, in His glory, and by Himself’ is removed to the level that is beyond all contractions: the essence of the ein sof, as is the view of Rabbi Sholom Dovber.[15]
The number four
The expansion of the text of the Haggadah to include a fourth category may be seen in light of the recurring obvious theme of the number four on the night of Passover. This is reflected in the teaching in the Jerusalem Talmud (Pesachim 10:1), when explaining the reason why four cups of wine are drunk. The Talmud offers four reasons:
From where do we derive one should drink specifically four cups of wine?
Rabbi Joḥanan in the name of Rabbi Benaiah: Corresponding to the four deliveriesEx. 6:7–8: ‘Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you.’
Rabbi Joshua ben Levi said, corresponding to the four cups of Pharaoh: The cup of Pharaoh was in my hand; I took the grapes and squeezed them into Pharaoh’s cup, and gave the cup in Pharaoh’s hand. You will give the cup in the hand of Pharaoh Gen. 40:11,13.
Rabbi Levi said, corresponding to the four kingdoms.
But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days.
The Haggadah - A mystical text
Following the view of Jacob Emden, Rabbi Shneur Zalman, Rabbi Elijah of Vilna and Rabbi Sholom Dov Ber, that the expansion of the text from one or two negations, to three and four, is intended to refer to the spiritual worlds in Jewish mysticism, I would like to argue that this would be consistent with a number of other parts of the Haggadah, whereby the number four is also found and is, likewise, interpreted in a similar way in Jewish mystical teachings.
Four questions
Rabbi Isaac Luria explains[16] that the four questions correspond to the four spiritual worlds from the lowest to the loftiest: The first question: ‘On all nights we need not dip even once, on this night we do so twice?’ refers to the world of action (asiyah). In the lowest world, there is no union (zi-vug) with G-d, reflecting in the term ‘dipping’ – the descent of the higher to the lower. On the night of Passover, there is union even on the level of the world of action, whereby impurity (kelipah) becomes consumed. The second question: ‘On all nights we eat chametz or matzah, and on this night only matzah?’ refers to the world of formation, where there is the emotions of G-d: severity and kindness. Chametz is severity and matzah is kindness. On Passover, there is only the revelation of G-d’s kindness to Israel. The third question: ‘On all nights we eat any kind of vegetables, and on this night maror (bitter herbs)?' refers to the world of creation. The numerical value of maror is 446, which is the same as the numerical value of the name of G-d in Exodus 3:14 - “Ehyeh-Asher-Ehyeh” (I am who I am) that reflects the sefira of understanding (binah), which has its ‘nest’ in the world of creation (b’riah). The calculation is: Ehyeh has the numerical value of 21. When this is timed by the second Ehyeh (21) in the verse, it equals 441, plus its four letters (4) and its overall word (1) – 446. The fourth question: ‘On all nights we eat sitting upright or reclining, and on this night we all recline?’ refers to freedom. The world of Atzilut is also referred to as the world of freedom.
Four sons
The same interpretation is given for the four sons in the Haggadah.[17] The wise son corresponds to Atzilut; the wicked son corresponds to the world of action, where it is in close proximity to impurity; the simpleton corresponds to the world of creation, and the one that does not know how to ask corresponds to the world of formation.
Four cups – parts of the Haggadah
The same interpretation is given for the four cups of wine,[18] which aligns to the parts of the Haggadah. Firstly, cup in Hebrew – ‘kos’ has the numerical value of 86 which is the same as the numerical value as G-d’s name – ‘E-lo-kim,’ which is found in all the four spiritual worlds. Each cup on the Seder night also reflects a different world: The first cup, on which the Kiddush is recited, corresponds to the world of Atzilut. The second cup, on which the Haggadah is recited, including the statement: ‘In the beginning, our ancestors were idol worshippers,’ correspond to the world of action, similar to the wicked son, above. The third cup, on which the grace after meals is recited, corresponds to the world of creation, and the fourth cup, on which the prayer: ‘pour out your wrath on the nations who do not know You,’ refers to the world of formation, where impurity (kelipot) exists but not to the degree of the wicked son – world of action.
Conclusion
In conclusion, the text in the Haggadah that negates four possible concepts of mediums in the Exodus, while being a citation of a midrashic text, expands considerably beyond the original source, to include the negation of not just one or two mediums, but as found in the Ashkenazic Siddur CCC MS 133 and the text we have nowadays, to include four mediums. The questionable source for this expansion is manifest in the view of some that the text should not be included in the Haggadah. We asked: what led the author of the Haggadah to expand the text in this manner? We argued that the expansion of the text may be best understood through the commentary of R. Jacob Emden and Rabbi Shneur Zalman, among others, drawing on Jewish mysticism, that the text reflects the three spiritual worlds of creation, formation and action. This theme is further consolidated following the view of Rabbi Sholom Dovber that the four negations reflect the four spiritual worlds, including the word of emanation (Atzilut). According to this view, ‘the Holy one, blessed be He, in His glory, and by Himself,’ refers to the essence of the Ein sof (Infinite). This final view allows for a comprehensive view of the Haggadah that sees the reoccurring reference to the four spiritual worlds, as found in the writing of R. Isaac Luria, whereby the four questions, the four sons and the four cups of wine are all interconnected with this text about the direct act of G-d in the Exodus.
[1] In the Chabad Haggadah it omits: ‘I am G-d,’ at the end of the verse from Exodus 12:12: ‘And with all the gods of Egypt, I will make judgments.’
[2] Talmud Gittin 68b.
[3] Exodus Rabba 17:5.
[4] Fol. 252.
[5] It’s not clear if the intention is that the whole section should be omitted or just the additional section, as in Maimonides.
[6] http://www.bl.uk/manuscripts/Viewer.aspx?ref=or_2737_fs001r.
[7] In the Sassoon Machzor Vitry manuscript, it has ‘Ani’ (I am) in brackets, in the final sentence: ‘I (ani) and not a messenger.’
[8] Fol. 252.
[9] A further variant is: The BL Spanish rite Haggadah MS Or 2737 (1275-1324), and BL German rite Haggadah, Add MS 27556 (1200-1399), omits: ‘be-lay-lah ha-zeh’ (on that night) in the exegesis: ‘And I will pass through the Land of Egypt - I and not an angel.’ The Oxford manuscript of the Machzor Vitry includes: ‘be-lay-lah ha-zeh.’ CCC MS 133 also omits it. A further variant is: The BL Spanish rite Haggadah MS Or 2737 (1275-1324), and BL German rite Haggadah, Add MS 27556 (1200-1399), states: ‘ani hu ve’lo ha-sh’liach, ani Hashem, ani hu ve’lo acher’ (I am He, and not a messenger, I am G-d, I am He and none other).’ The Ashkenazi Siddur CCC MS 133, as the Oxford manuscript of the Machzor Vitry, omits ‘hu’ in the sentence: ‘ani hu ve’lo ha-sh’liach.’
[10] http://www.bl.uk/manuscripts/Viewer.aspx?ref=add_ms_27556_f148v.
[11] Talmud Shabbat 88a discusses 600,000 angels at Sinai and 1,200,000 at the sin of the Golden Calf: ‘Rabbi Sinai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned with the Golden Calf, 1,200,000 angels of destruction descended and removed them from the people, as it is stated: “And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” (Exodus 33:6).’ The idea of angels challenging G-d, as a sign of loyal servants, that the Torah should have been given to them, can be found in Talmud Shabbat 88b: ‘And Rabbi Yehoshua ben Levi said: When Moses ascended on High to receive the Torah, the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman doing here among us? The Holy One, Blessed be He, said to them: He came to receive the Torah. The angels said before Him: The Torah is a hidden treasure that was concealed by you 974 generations before the creation of the world, and you seek to give it to flesh and blood? As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. “What is man that You are mindful of him and the son of man that You think of him?” (Psalms 8:5). Rather, “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” (Psalms 8:2).’
[12] https://hebrewbooks.org/pdfpager.aspx?req=21221&st=&pgnum=258.
[13] See an article by Simcha Emanuel on this text: https://tablet.otzar.org/#/book/188510/p/-1/t/1/fs/0/start/0/end/0/c.
[14] In the Haggadah im ta-amim it doesn’t offer the source, other than kitvei Rashab. In Sefer hama-marim melukatim, vol. 2, p. 38, f.16, it offers the source: Be-sha-ah she-hikdimu 5672, vol. 2, p. 924. In Be-sha-ah she-hikdimu 5672, vol. 1, p. 184 it explains that ‘b’ch-vodo u-ve-atz-mo’ refers to the statement ‘ata kadosh,’ which is higher the ‘name’ of G-d (shim’cha kadosh) – referring to ‘atz-mut (essence)of the ein sof.’ In this case, no differentiation is made between ‘b’ch-vodo’ and ‘u-ve-atz-mo.’
[15] This reasoning is complicated by the following two points: Even Rabbi Shneur Zalman, in Likkutei Torah, that recognises there is indeed a powerful contraction (tzim-tzum o-tzum) between the Ein Sof and Atzilut. In addition, Rabbi Sholom Dovber argues in Yom Tov shel Rosh Hashana 5666, p 160 that in any event, even if Atzilut is a reflection (a-da-meh l’el-yon) of the Ein sof, as indicated by the idea that Atzilut is only a revelation of that which is hidden prior to Atzilut, similar to a purchase, that transfers from one place to another without any real change in its very nature. - similarly,the light that is revealed in Atzilut is a reflection of the ein sof - this is only the case in relation to Malchut of the Ein sof, but not the ‘atz-mut (essence)of the ein sof.’ The term ‘b’ch-vodo’ (in His glory), followed by ‘u’ve-atzmo’ (by Himself), then, would not be able to refer to Atzilut. This may explain the version in Maimonides’ text of the Haggadah that states only ‘b’ch-vo-do’ (in His glory), and not ‘be-atzmo.’ Maimonides would, also, then, be consistent with Rabbi Shneur Zalman, who says that only three worlds are negated in the Exodus, and the fourth world of Atzilut is not negated, but rather is refereed to by the term: ‘the Holy One, blessed be He, in His glory, and by Himself.’
[16] Pri Etz Chaim, Gate of Passover 7:27-30.
[17] Pri Etz Chaim, Gate of Passover 7:54.
[18] Pri Etz Chaim, Gate of Passover 7:55.