In a self-contained and rigid paradigm of cause and affect, action/reaction, freedom is merely an illusion, a deception of what truly is. Yet, as we sit down to the Seder on Passover night, we aspire and dream of freedom, genuine freedom – what existentialists would call ‘radical freedom’ – where we choose ‘just because’ uninfluenced and non- reactive. But is this freedom truly attainable? Is not every choice determined by a previous choice? In a created evolving universe, once something is set into motion, the ripple effects are interminable. Every effect can be traced to a cause, and the cause in turn is merely an effect of a previous cause. Such is the nature of a closed system, what is referred to in Kabbalistic language as ‘seder histalshelus-evolving order.’ On Pesach-Passover night, however, we are given the power to tap into a space beyond ‘seder hishtalshelus,’ beyond the ‘order of universe’ transcendent of cause/effect. and access genuine freedom. Doing so affords us the ability to articulate our beyond seder/order freedom throughout the entire ‘seder-order of the coming year. Before leapfrogging to beyond order we need to secure the vessels of order, as only “a filled vessel is able to receive.” Before we begin reciting the hagadah, which speaks of freedom, we ensure that we are prepared for the experience, so that later on we are able to integrate the experience of ‘beyond order’ in real time, within the workings of ‘order’ and the natural flow of life. Let’s begin by understanding the process of seder histalshelus on a cosmic level. Initially there was and is only ‘or ein sof- the endless light.’ absolute oneness and unity. Thus, finite creative reality as we know it, and as we understand it to be, couldn’t have merged. To create otherness and apparent separation there was a great tzimtzum – contraction and concealment of the ein sof within itself–, and finite came into focus. The first otherness that took shape was ‘formed’ as an igul- circle. The image is of a circular space in which all potential reality was contained within as one, non-individuated, and non-distinct, no beginning and no end. Within the circle a line, a kav, was formed with distinct points and an up-and-down sequential structure with a clear beginning and a definite end. These original points are the ten sefiros, and it is through these ten screens of sefiros that the infinite light of the ein sof penetrates our reality. The distinct ‘formed,’ ‘shaped’ and ‘colored’ sefiros serve as curtains or colored containers through which the infinite colorless, formless, unified light is reflected into our world, albeit in a way that it seems differentiated and colored.    The order of the sefiros are as follows: First there are the three intellectual sefiros; chochmah-intuition and wisdom, binah-cognition and reason, and da’as-knowledge and awareness. Next are the three primary ‘internal emotions’; on the right expansive column is chesed-love and giving. On the left restrictive column is gevurah-strength and restraint. In the middle is their synthesis, tiferes-compassion and harmony. --The idea of the ‘giver’ giving with a sensitivity of how much the ‘receiver’ could and needs to receive.-- The ‘outer’ emotions are also divided into three: on the right expansive column is netzach-confidence and perseverance. On the left column is hod-humility and devotion, and in the middle is the unifying agent, connecting the ‘giver’ and the ‘receiver,’ the idea of yesod-relationship and intimacy. Malchus-kingship is receptiveness, as it represents the vessel that receives from the preceding nine sefiros and re-channels the energies downward, thus becoming the ‘crown’ for the subsequent partzuf-structure of sefiros. Mimicking the cosmic unfolding of seder histalshelus, we first take hold of an igul-circle, as in a round seder-plate, and begin by placing three matzot one on top of the next. The three matzot represent the three intellectual sefiros: chochmah, binah and da’as, as the consumption of wheat is connected with our intellectual and discerning development. In the words of the Talmud, “a child does not know how to call ‘father’ and ‘mother’ until it has had a taste of wheat.” Next we arrange six items of food in two upside-down triangles, the triangles reflecting internal and outer emotions respectively. Collectively these six items represent six points of light, the six emotional sefiros.   On the upper right side of the plate the zeroah-shank bone is arranged. The Hebrew word zeroah reminds us of the zeroah netuya-the outstretched arm, the divine chesed-loving kindness that was shown to us, that brought us our salvation. On the opposite side, on the upper left column we place the beitza-egg. The egg is a traditional food of mourning, as the oval shape represents the circle of life with its ups and downs. The egg is associated with gevurah-restraint and restriction, a time of loss, when there is a concealment of apparent kindness. In the middle, at the third point of the triangle, maror-bitter herbs are arranged reflecting the attribute of tiferes-mercy and compassion. Becoming aware of our own spiritual condition may arouse a bitterness within and provoke divine compassion. Besides, when we, through external stimuli feel pain we awaken our own ability to be empathetic to others who are truly in pain.  Next we arrange the lower triangle, reflecting the outer emotional sefiros. On the lower right column we place the charoses, which is a mixture of various fruits that are crushed into a liquid like form. The charoses corresponds to the sefira of netzach, as the charoses is comprised of fruits of trees, growing tall and mighty, mirroring the energy of confidence and perseverance. Across, on the lower left column we arrange the karpas, a vegetable, either an onion or potato. The karpas reflects the idea of hod-humility, as vegetables, in contrast to fruit, grow within or in close proximity to the earth. In fact, in the word karpas one can find the words caf-palm and ras-poor, the hand of the poor open to receive in its humility. In the lower middle column the chazeres is placed. The chazeres is the bitter herbs that will be eventually used in the Hillel sandwich. Chazeres reflects the sefira of yesod, the connecting force, that which binds together, as the chazeres is sensitive and will unify the entire internal structure of the seder, bringing together freedom and exile, affliction and salvation, unifying the matzah – the bread of liberation – with the maror, which represents our suffering and pain. All the above is placed on the actual plate, which is malchus, the vessel and container of all the points of light. Having arranged the items in their appropriate locations, securing that ‘order’ is in place, we can now be on our journey towards radical infinite freedom, attaining this awesome power by revealing the infinity which is beyond histalshelus, beyond ‘worlds’, beyond the worlds of actualization, formation or creation, and allowing for the manifestation of, in the words of the Hagadah, “ I, and not an angel…I, and not a seraph…I, and not a messenger, but I Hashem.” May your seder be truly expansive and redemptive, With blessings, Rabbi DovBer Pinson