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This week, because the last days of Passover coincide with Shabbos, we interrupt the regular weekly flow of Torah reading with a special reading relating to Passover. The parshah deals with the episode of the splitting of the sea, which was the climactic event that sealed the Exodus from Egypt. After the Torah describes how the Egyptian armies were swallowed up by the seawaters, and the well-known “Song at the Sea” that the Jewish nation proclaimed, the Torah continues:

“… they (Israel) traveled three days in the wilderness and found no water. They came to Mara, but they could not drink water from Mara because it was bitter; that is why it was named Mara. And the people grumbled against Moses saying ‘What shall we drink?’ He cried to the Lord and the Lord showed him a tree. He threw it into the water and the water became sweet. There He set for them statute and judgment and there He put them to the test. He said ‘If you listen well to the voice of the Lord your God, doing what is upright in His eyes, giving ear to His commandments and keeping all His statutes, then I will not bring upon you any of the diseases that I brought upon the Egyptians for I, the Lord, am your healer’ ” (Exodus 15:22-26).

We are forced to ask ourselves exactly what is the significance of this story, how is it connected to the previous episode of the splitting of the sea, and why is it included in the special reading for the 7th day of Passover?

In the quoted verses, we read that the Jewish people were taught “statute and judgement” following the whole episode with the bitter waters. Our Rabbis tell us that a “statute” is a God-given commandment that has no logical understanding whatsoever, the only reason we observe such a commandment is because “God said so”. On the other hand, a “judgement” is just the opposite; it is a commandment that does seem to make logical sense. Unfortunately, people often think they should only keep commandments that can be deduced from human reasoning and understanding. “Why should I observe a commandment I don’t even understand?” is what one might ask himself. The Jews were taught “statute AND judgement” together in order to avoid such a line of reasoning. A “statute”, that seems to make no sense at all, should be kept with as much fervor as a “judgement”, which stems from a sense of clarity and understanding.

The Jews had just witnessed perhaps the greatest miracle of all time, and had attained salvation from God’s mighty hand in the most glorious and breathtaking fashion possible. Our Rabbis tell us that the event caused the lowliest maidservant to have a higher level of divine prophecy than any of the future prophets of Israel. It was a time of utmost clarity and heightened perception. In such a state, it was inevitable that the Jews would open up their arms to let God into their lives. But then something “terrible” happened: the miracles stopped! The experience had passed, and now the Jews had to begin their long and arduous journey through the desert. All of a sudden, serving God wasn’t as clear as it was before!

Our Rabbis often state that “water” is a metaphor for Torah and spirituality. Going back to our verses, at first the Jews “found no water”; they had lost any sense of spirituality in their lives. It was just days ago that the entire nation was completely surrounded by “waters of spirituality” as they passed on dry land through the walls of water at the splitting of the sea. But now it was all gone, and if they tried to recreate the feelings and emotions they had previously experienced, “it was bitter”. The Jews felt bewildered, coming from such an elevated level of connection with God and dropping to such a bitter state of emptiness.

Our Rabbis also tell us that Torah and spirituality are likened to a tree. Why is it necessary to relate Torah and spirituality to both water and trees? Water, as we know, fills up any container it is placed in; it sinks to lowest depths despite any obstacles in its way. Torah has the power to greatly influence anyone and literally “fill” someone up inside spiritually. But this type of passive inspiration is not the only facet of Torah. It also acts as a tool for growth to build one’s character and develop oneself in a positive fashion throughout life. This is the “tree” side of the Torah and spirituality. It is the more active side, where one has to actually exert himself in order to attain that level of growth. So, when the Jews “had no water”, and they had lost that passive and transient inspiration, there was nothing left; everything was bitter. But God taught them that developing a connection with God was not a one shot deal, it is something that requires much work and self discipline. In the end, it is this type of connection that tastes the sweetest. This was symbolized by throwing the tree into the water.

This relates to what we said earlier about “statute and judgement”. “Judgements” are those commandments that make so much sense, and are observed in a state of utmost clarity. This is compared to the state the Jews experienced at the sea where everyone was so sure about their connection to God, and everything was so clear and sensible. “Statutes” on the other hand have no sense to them; we do not follow them out of a sense of clarity and revelation. These commandments are much harder to follow and require much more effort to keep. The only reason we are commanded to keep these commandments is because they were divinely ordained, that’s it. By keeping these types of commandments, we are acknowledging our subservience to God, which ultimately strengthens our connection to Him and offers us spiritual growth, like the “tree”. (*see footnote*)

It is very crucial that we read this section at this time of year. Passover is ending, and the high levels of inspiration that we may have attained throughout the holiday may suddenly disappear. May we strengthen ourselves to maintain that level of inspiration in our lives in order to grow spiritually even in those times of bitterness.

Good Shabbos,

Pesach Sameach

NZL

*As highlighted in the quoted verses, only “statutes” is mentioned when God speaks at the end, saying “If you listen well…” The reason should be clear; it is these “statutes” that are more cherished in God’s eyes, for they are much harder for us to keep. This pattern also shows up in the second of the two blessings right before the Shema in the Evening daily prayers. At first we mention “statutes and judgements you have taught us”, but in the next line we say, “we will speak of your statutes”, without mentioning “judgements”. Again, the reason is because the “statutes” require more effort to observe, and may be more esteemed in God’s eyes”

My Rabbi (Rav Ari Heller) sent me this amazing question. What do you think?

The question: Towards the end of Magid we read Raban Gamliel’s famous statement (which is the ikar of the Haggada and halachickly must be understood by all - if necessary, it should be translated.) “col shlo amar shlosha dvarim elu bpesach lo yatza yidey chovoto, velu hen: Pesach, Matza, Maror” He then goes on to explain each one, and teaches us that the reason we eat Matza on pesach is “al shum ahlo hispik bitzeikam shek avoteinu lhachmitz ad shnigla aleyhem Melech Malchei Hamlachim Hakadosh Baruch Hu ugialam.” (In short: In memory of what happened to BY as they were leaving Mitzrayim that they were in such a rush that their dough didn’t have time to rise.) This is a nice idea, but BEFORE that story transpired Hashem ALREADY commanded them the mitzva to eat matza (Shmot 12:8,15)???

Some personal thoughts on the upcoming chag!

Surprisingly perhaps for those who know me, Pesach, a holiday seemingly marked by spring cleaning and restrictive eating habits, is my favorite holiday of the year. I somehow manage to subsist on those delicious “cheese cake” snacks from JJ (basically cream cheese that you eat with a spoon), and transform my house into a fortress of silver foil (once one of my friends who normally is in a hotel for Pesach came to visit over chol hamoed and was confounded by the sight of my silver plated kitchen). However, it’s all kiday when we sit down as a family around the seder table and discuss our redemption from Mitzraim, a story which clearly resonates with each of us at every retelling.

The Mishna instructs us that “in each and every generation, one must see himself a though he came out of Mitzraim.” It is not just supposed to be a story of our past, but something we feel as if we are reliving. Such is how we answer the tam, rasha, and sh’ano yodeh lishol in the language of taking “me” or “us” out of Mitzraim, not just our ancestors.

In fact, this same language of “in each and every generation” is used also in a second place in the Hagadah. In “vihi sheamdah” we declare, “in each and every generation, enemies rise up against us to destroy us.” This elicits the question- what is the connection between these two statements which utilize this specific language of “in each and every generation”?

Rav Kook, as brought down by Rabbi Gideon Weitzman in “Light of Redemption,” explains that the Hagadah is placing the story of Pesach and redemption from exile in a larger context than just the redemption from Mitzraim. If we really recognize that Hashem rescued each of us from the depths of Mitzraim, then we can recognize that the Divine redemption was not, and is not, limited to just that period of time. In every generation, an Egypt has arisen and enslaved us- the Romans, the Greeks, the Crusaders, the Inquisition, the Kossaks, the Germans and unfortunately more. We so clearly can recognize the miraculous rescue of Mitzraim, and in fact we relive it not only in memory, but in practice, each time Hashem saves us from the enemy who has risen in that generation. Each time we are rescued from the enemy of the generation, we are in fact being released from “Egypt” once more.

Thus, we are told- remember and retell the story of your redemption. As Hashem saved us then, and repeatedly in the past, so to He will continually redeem us from our bondage, until once more we are returned to our promised land in Eretz Yisrael.

And so we declare by nirtzah- “lishana habaah biYirushalayem habnuyah”! Next year in a rebuilt Jerusalem! Sitting here in the United States, I sometimes have trouble grasping at the dream of this geula. How can I feel that its coming sitting here in NYC? Rabbi Menach Ganak gives the mashal of two people. One has been sitting in jail for a long time, but knows that he will be released tomorrow. Even while behind bars he already feels like a free person! The second is someone on the outside, but knows that tomorrow he will be imprisoned for the next 15 years. While he is currently home with his family or out on the streets of the city, already he feels like a prisoner. Our current location is inconsequential, the knowledge and belief alone that moshiach is coming, should allow us to taste the geula even while residing so far from our Homeland.

So what are we in the frustration of Galut to do in order to help realize the guelah. Hashem has already promised that it is coming, so why are we still here? I’m proud to share the following vort by one of my new favorite rebeim, Reb Zechariah- aka my little brother.

When Bnai Yisrael finally left Egypt as Hashem had promised them, in miraculous fashion, and seemingly were sailing their way off to their new home, Eretz Yisrael, they hit a bump in the road. Or more acuratly, a sea, as the Yam Suf stood in front of them. Meanwhile the mitzrim were closing in from behind. At this point Moshe called out, as it’s brought in Tehilim “Hosheanoo Elokim Key BAu Mayim!” Hashem responds, don’t just stand about in tfilah- do something!

This was Hashem’s test for us, to see if we really merited to be His chosen nation, His partner in this world. As my brother explains it, He’s deciding if this is the proper shidduch, whether in fact we are the other half of the Beloved’s relationship we will be reading in Shiur Hashirim on Peach. Love, Rav Dessler writes, is created when one person gives to another. The love in marriage is how a husband and wife compliment each other, by giving what the other lacks and thus complete one another. A relationship where one only takes is not love and is destined to fail. To this point Hashem gave us the makot and rescued us from the bondage of Mitraim, and now He turns to us and asks kvayachol- do you love me?

This is why Nachshon’s jumping into the Yam Suf and unconditional risking of his life al kidush Hashem resulted in the splitting of the sea. Nachshon was willing to give to Hashem the only thing he had to offer, his life, thus showing the love He felt for Hashem. In turn, Hashem parted the sea and allowed His beloved and chosen nation to pass. Once they exhibited their commitment and sacrifice to Him, He in turn as the loving spouse, gave back.

The Kedushas Lavi points out that there are 2 names used for Pesach, the one we colloquially use, Chag Hapesach, and the one used by the Torah, Chag Hamatzot. Why the difference? Chat Hapesach refers to our appreciation and love for Hashem, for passing over our houses and killing only the first borns of the Egyptians. In turn, Hashem addresses the holiday as Chag Hamazot in recognition of the appreciation and love we have for Him by our observing His commandments and rushing of Mitzraim for Him, without even allowing the time to properly provide for ourselves with risen loaves of bread. That’s why Chazal say that Hashem’s Teffilin say “Mi KiAmcha Yisrael”- “Who is like the Jewish nation?” and ours say “Hashem Elokeinu Hashem Echad”- “Hashem is One”.

This is the loving relationship between us and our Beloved. We are told that the Moshiach is to come in Nissan, as in every generation it is a time for redemption. If we want to have that opportunity to not just taste the geulah sitting in our homes around the world, but to actually experience it, all we have to do is take that leap into the sea, run out without our bread properly risen, to take the effort to follow His commandments. All Hashem is waiting for is that sign that we really still are his bashert, that we recognize all He has offered us, and we aren’t just takers. We too love him, and want to compliment and complete Him in our own limited capacity. We want to be that chosen zviug. We want to return with him and rebuild our lasting home in Yerushalayem Habnuyah.

I think that’s why despite everything Pesach is my favorite holiday. It doesn’t just speak of a miraculous past, or commemorate what was- it allows us to create what will be. It allows us to exhibit to Hashem that we remember his promise, and we hear His challenge and are willing and ready to accept. Sitting around late into the night fulfilling the rituals and Mitzvot of the seder both remind Hashem why we were worthy in the first place and show that we still have that same commitment. That here we are trying to do our part, and will continue to do so until we are worthy of Hashem’s proposal.

May we all be zoche IYH bkarov to merit the fulfillment of Hashem rescuing us once again from the bondage of our generation, and redeem us to our homeland, and allow us to rebuild our homes in a rebuilt Yerushalayem.

Wishing you and your families a chag kasher v’sameach!

1. Kayin and Hevel brought their korbanot on the 14th of Nissan
2. Avraham defeated the four kings (on Pesach night!)
3. Avraham passed away
4. Esav sold his right as the bechor to Yakov
5. Yitzchak planned to give Esav his brocha on Pesach night
6. Yakov fought Esav’s angel..also Pesach night!

“יציאת ישראל ממצרים תישאר לעד האביב של העולם כולו”

“The Redemption of Israel from Egypt will forever stay the spring of the whole world” Rav Kook in his Monthly Calendar for the Month of Nissan

In order to properly understand this saying from Rav Kook, we need to look at his words in another place. In his commentary on the siddur, Rav Kook explains that if God had not intervened in Egypt, and he had not brought us from slavery to redemption, then the whole world would be static, without change, and we would have stayed forever slave to Pharo.

What does Rav Kook mean when he says “the whole world would remain static”? Why does his intervention create a “spring for the whole world”?

By creating the world, God showed, in this world, his existence. However, this faith in the creator is not enough in Judaism! In the Kuzari, we are introduced with a philosopher who belives God created the world and then stopped caring about it, stopped participating in this creation. This perspective is swiftly rejected in the Kuzari.

Rather, we believe that God continuously participates in this world in order to ensure it’s direction towards the ultimate redemption. Where was the first time we saw this participation of God in this world? This was in the redemption from Egypt. At that point, God intervened in the already existing world and proved once and for all that he did not limit his participation in this world to the mere role of creator. Rather, he is a constant active participant.

This message of God’s constant participation in the world is the greatest message of Hope in this world! Our God is a good God and therefore his participation leads this world towards good. In the redemption of the Jews from Egypt, God took an oppressed nation and freed it from slavery thus giving hope to all the oppressed nations of the world! This day became “the spring of the entire world”, the hope for all oppressed nations, the hope for every individual knowing that God guides this world justly.

This is why the exile of the Jewish people is considered, by Yehezkel HaNavi, the greatest possible desecration of God’s name. Through this exile, God’s participation in this world is questioned. It is exile which prompted the Christian “Replacement Theory” according to which the Jewish People have been since replaced because of their inadequacy. Exile puts into question our vision of God’s participation in this world. It thus becomes a great blow to the hope of all nations and all individuals which yearn for a world guided by a just and loving God. It removes the message of hope for all oppressed nations created by the redemption from Egypt.

In 1948, we were blessed with the end of the physical exile of the Jewish People. Hope in a good world was once again re-instated. Oppressed nations could once again hope that salvation would come from a just and loving God. The constant participation of God in our world was re-affirmed.

I find it quite funny (at the risk of sounding political) that some people who claim to defend human rights are specifically fighting this reality of hope created by Zionism and the establishment of the State of Israel. When they fight the state of Israel, they are, in reality, fighting the very basis of the theological hope of all nations. They are, in some sense, fighting against human rights. They are fighting against the greatest ever testimony to justice.

As we approach the holiday of pessah, let us not just be thankful for past miracles but let us truly get inspired from the miracles our generation is going through which attest to the fact that God is still an active participant in our world and is slowly leading Klal Israel, and the world world, towards our final redemption, step by step, through our return to Torah, Eretz Israel, and one another.