As the exodus reaches it’s climax, the Jews are cornered. They are on the beach among the reeds, Red Sea lying in front of them, with the cloud of the onrushing Egyptian army in the distance. Trapped, the people despair. Yet before Hashem’s talks to Moshe, Moshe knows how to fix the situation:
אַל-תִּירָאוּ–הִתְיַצְּבוּ וּרְאוּ אֶת-יְשׁוּעַת ה, אֲשֶׁר-יַעֲשֶׂה לָכֶם הַיּוֹם – “Do not be afraid! Stand and wait, and you’ll see God’s salvation…” (14:13)
How exactly did he know?
After they are saved, they sing the Song of the Sea. Curiously, Miriam leads a separate rendition of gratitude, and the Jewish women follow her. Curiously, because why was the Song of the Sea not enough? And curious, because the she is identified in a highly unusual way:
וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, אֶת-הַתֹּף–בְּיָדָהּ; וַתֵּצֶאןָ כָל-הַנָּשִׁים אַחֲרֶיהָ, בְּתֻפִּים וּבִמְחֹלֹת. וַתַּעַן לָהֶם, מִרְיָם … – Miriam the prophetess, sister of Aron, took an instrument in her hand, and led the women with instruments and dancing. And she sang to them… (15:21)
She needs no introduction; we know exactly who she is. The specific identifications, הַנְּבִיאָה – the prophetess, אֲחוֹת אַהֲרֹן – sister of Ahron, are odd. She was also sister to Moshe, and what of her capacity as a prophetess? וַתַּעַן לָהֶם means she was responding – but to what?
Sensitive to this, Rashi remarks that it was the prophecy she experienced when she was only Ahron’s sister; the prophecy of Moshe’s birth. In the buildup to his birth, foreseen by Paroh, he launched a campaign of infanticide agasint Jewish boys. The Midrash records how Amram and Yocheved, the Jewish leaders of the time, had separated, so as not to suffer this terrible fate. Miriam had this prophecy, and persuaded them by saying that they were worse than the decree itself, as they were preventing the birth of girls too.
When she fell pregnant, the Egyptian military kept tabs on her – but Moshe was born early. When he was born, the Torah describe his appearance as וַתֵּרֶא אֹתוֹ כִּי-טוֹב הוּא – which the Midrash says is the same כִּי-טוֹב as from the creation of light at the beginning of Creation – and the entire house lit up.
But in spite of such a sign – וְלֹא-יָכְלָה עוֹד, הַצְּפִינוֹ – she could not hide him any longer. After three more months, which would have been the full term, the Egyptians were looking for her, to see what she had given birth to. She had to abandon the child, prophesied about by her daughter. She placed the boy into a box, and placed him in the river. The Torah implies she could not bear to watch – and who could? What chances would one give a child in a box in a crocodile infested river, in the Egyptian heat, with the army looking for him no less:
וַתֵּתַצַּב אֲחֹתוֹ, מֵרָחֹק, לְדֵעָה, מַה-יֵּעָשֶׂה לוֹ – Miriam stood and waited from afar, to know what would be of him…(2:4)
The emphasis is on Miriam – Miriam stayed; when Yocheved would not. The thought process is very simple – she had not had a new prophecy, and she was but a child herself. But there is one pure, overarching thought that guides her:
“This cannot be how it ends..!”
And she is not wrong. The daughter of the Jew’s oppressors shows up, which would ordinarily be the absolute worst thing that could happen, but she displays compassion for the boy, and takes him in. The ultimate victory is clutched from the jaws of defeat itself.
Years later, Moshe knew what to tell the Jews, because it had happened before; it was the same story! One Jew and one Egyptian, among the reeds, by the water, hope fading; all the Jews and all the Egyptians, among the reeds, by the water, hope fading. It is the same. “This cannot be how it ends..!” He tells them that he has been in this exact situation before; so הִתְיַצְּבוּ וּרְאוּ – Just watch!
Now, so many years after her prophecy, Moshe has saved their people, and it is her celebration, more than theirs, because this is the conclusion of her prophecy.
It emerges why וַתַּעַן לָהֶם, מִרְיָם – it was her response, because it was her they were learning from.
They had to learn her faith – “This cannot be how it ends..!”.
At Kadesh – we drink the first of the four cups of wine. Each cup symbolises a particular highlights of the seder: the first at Kadesh, the second at Maggid, the third at Barech and the fourth at Hallel.
The function of a kiddush is twofold.
Firstly, to distinguish between that evening and other evenings. The word itself means “to separate”. The way we do this is through remembering the Exodus – זכר ליציאת מצרים – in memory of the departure from Egypt. The reason we do this is because this is the very foundation of being Hashem’s people.
Secondly, the function of a kiddush is to express service and allegiance to Hashem. This is true of kiddush on every Shabbos and all Yomim Tovim. This is the first cup of wine that we drink.
The second is drunk after Maggid. Maggid’s place in the Seder is to perform the mitzva – exclusive to Seder night – of in depth discussion of the events of redemption from Egypt – סיפור rather than the זכר of Kadesh. The function of the mitzva of סיפור יציאת מצרים is to recreate and relive the events, rather than to remember. The wording of the halacha is “כל דור ודור חייב אדם לראות את עצמו כאלו הוא יצא עתה” – a reliving.
To fulfill the mitzva of סיפור , there are three requirements. The first is the most basic – the educational engagement that occurs in question and answer form. It is dialogue that differentiates it from the monologue of a זכר.
The second requirement of סיפור is for the participants at the Seder to imagine Yetzias Mitzrayim. This is achieved through story telling. As with any story, it begins with a problem and ends with a solution.
The final, most demanding requirement of סיפור is the טעמי הצמוות – the rationale behind the mitzvos of the Seder must be explained and understood.
R’ Chaim Brisker says that these requirements distinguish the mitzva of סיפור from the regular mitzva of זכר . The mitzva of סיפור constitutes a key highlight of the Seder, and this is why the second cup of wine is drunk at the end of Maggid.
The third cup is consumed at the conclusion of Birchas Hamazon, Barech. The blessing gives thanks to Hashem for what we have eaten – including the Matza and Maror, as well as the meal. The Birchas Hamazon is the conclusion of all the mitzvos of the evening, and as such, the reason we drink the third cup of wine at this point.
The fourth cup is drunk at the conclusion of Hallel. Hallel is a shira, a song of praise and gratitude for all the kindness Hashem has done for us, which is what the entire Seder was about.
Wine is prestigious and indicates prominence – the reason it is used for any kiddush. We mark the prominent events of the Seder, at which point we drink, encompassing the entire evening.
As the newly liberated Jews flee Egypt, their former captors gave chase:
וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה – Pharaoh drew near, and the children of Israel raised their eyes, and Egyptians were pursuing them. They were terrified, and they cried out to the Lord. (14:10)
Although the Torah clearly intends to mean that he drew near i.e. that he and his army approached, it doesn’t actually say that at all. It says הקריב – a word used for sacrifices, meaning “he brought near”. The Medrash says that Pharaoh was indeed מקריב – what he “brought near” was the Jews, closer to Hashem.
Why does the Torah attribute such credit Pharoah and what is it he did which deserved such high recognition?
There is a Midrash that teaches that prior to the Jews leaving Egypt, there was a debate in Heaven as to whether they should be allowed to leave. The prosecution and defense, the Kategor and Sanegor, would keep going in circles; “The Egyptians worship idols,” was countered with “So do the Jews!” – no redeeming quality could be found in the Jews favour.
The decisive factor in allowing their departure to occur was the faith placed in Hashem through deciding to follow Moshe.
Egypt recognised that their departure would be a massive loss and pursued them. Suddenly, the Jews faith evaporated:
וַיֹּאמְרוּ אֶל מֹשֶׁה הַמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם – They said to Moshe, “Were there no graves in Egypt that you have taken us to die in the desert? What have you have done by taking us out of Egypt!?” (14:11)
Their attachment to Moshe was severed, their faith gone. They cried out to Hashem but didn’t mean it – the entire episode demonstrates a lack of belief in God’s providence.
Moshe prays for assistance, and Hashem replies: מַה תִּצְעַק אֵלָי – What are you crying out to me for? Now is a time for action! This is וּפַרְעֹה הִקְרִיב – Pharaoh brought the Jews close to Hashem; but to the exclusion of Moshe from the equation. It is no praise at all.
So Hashem responds:
וַיֹּאמֶר ה אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ – The Lord said to Moshe, “Why do you cry out to Me? Speak to the children of Israel and tell them to go!”. (14:15)
Their salvation was not going to be based on Moshe’s prayers, or theirs, as that wasn’t the problem.
Moshe’s authority had to be re-established, so Hashem gave him the solution: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעו – their salvation would be as it was on leaving Egypt – through displaying faith their leader.
As the Pasuk says upon their entering the Red Sea: וַיַּאֲמִינוּ בַּה’ וּבְמֹשֶׁה עַבְדּוֹ – They believed in Hashem and His servant Moshe. (14:31).
One of the most incredible miracles of all times occurs, the Splitting of the Sea, and it’s conclusion happens the same way it began:
וַיֹּאמֶר ה אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם עַל רִכְבּוֹ וְעַל פָּרָשָׁיו – Hashem said to Moshe; “Stretch your hand over the sea, and the water will crash back onto the Egyptians, their chariots, and their horseriders. (14:26)
R’ Shimshon Pinkus wonders why it was necessary for him to lift his hand to “close” the sea, as he did when it came to splitting it. The miracle would be over when the last Jew went ashore, and the sea returning to its normal natural state would seem to be something that just ought to “happen”.
R’ Shimshon Pinkus explains that Hashem was trying to teach the Jews an essential lesson about “natural” occurrences. Quite understandably, splitting the sea requires an action of some sort because it was a miracle; but the returning of the sea to its natural state is equally miraculous!
We take the laws of nature and physics for granted – Hashem was expressing that we ought not to. There is no fundamental reason which causes things to happen; it is all Hashem. This was the underlying message of Hashem’s command for Moshe to stretch out his hand, in the same way, to both start and conclude the miracle.
They are the same from Hashem’s perspective.
On the kiddush of the festivals, we say the following:
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי ה’ אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא קֹדֶשׁ כָּל מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא ה’ בְּכֹל מוֹשְׁבֹתֵיכֶם – Speak to the Children of Israel, and tell them these are the Festivals that they shall keep holy. For six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places. (23:2,3)
Why is Shabbos inserted into the middle of the Festivals?
The Vilna Gaon explains that on all the Festivals certain types of food related activity are permitted, whereas on Shabbos all melachos are forbidden. However on one Yom Tov no melacha is permitted – Yom Kippur – which is also known as שַׁבַּת שַׁבָּתוֹן – the same terminology that the Torah uses for a regular Shabbos. Thus the pasuk can be rendered:
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה – On six days melacha is permitted – the first and last days of Pesach (2), one day Shavuos (3), one day Rosh Hashana (4), one day Succos (5), one day Shmini Atzeres (6).
וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא קֹדֶשׁ כָּל מְלָאכָה לֹא תַעֲשׂוּ
However the seventh is the holy of holiest – no melacha is permitted – Yom Kippur!
The Maharal observes that all halachos of Korban Pesach pertain to unity; roasted in one piece, the bones have to be kept whole, eaten in one group, in one place, at one time etc. All these are meant to reflect that ה’ אחד – that G-d is One, and His unity is everywhere.
However, this would seem to be at odds Korbanos in general, that are meant to reflect the person bringing it. If the Korban Pesach displays Hashem’s unity, how does it relate to the people bringing it?
R’ Yehoshua Hartman explains that as a nation, we reflect the אחדות of Hashem. We have nothing to rely on but Hashem, with no fall back option. This is true across the spectrum of Judaism. In Egypt if it doesn’t rain for years, it’s not a problem, as the Nile provides water. If Israel has a poor rain season one year, there are serious shortages, and people start worrying(and when people start worrying, they start praying). We can place our faith in Hashem alone.
When the Jews said נעשה ונשמע – we will do and we will listen – what they were effectively meant was that they did not enter the equation. When Hashem asks something of us, that is all that matters.
This explains why so many Jews in history were willing to be מוסר נפש – display self-sacrifice – rather than cause a desecration of Hashem’s name. The rationale behind this is that Hashem doesn’t want something done, and if it is done, it’s removing oneself from godliness, as it is antithetical to what God wants.
In reality then, there is no contradiction. We say in Aleinu that אין עוד – which means there is no other reality other than what G-d wants. No one symbolises this more than the Jews. The Korban Pesach reflects both Hashem’s unity and the people bringing it.
The Korban Pesach is meant to commemorate the miracle of the Jewish households being “passed over” in Egypt.
But why were they ever at risk? The plagues were punishments for enslaving the Jews. If the first nine plagues were targeted at Egyptians, why should the tenth have been any different, requiring being “passed over”?
Why is the salvation of the Jewish firstborn different that it required spreading blood on their doors, and later generations then had to commemorate this act by eating the Korban Pesach?
R’ Yitzchak Blaser explains that the Gemara in Yuma 86a teaches that even though repentance alone does not usually atone for a violation of a negative commandment; nevertheless, on Yom Kippur the flood of mercy is so great that if a person repents, he can have attain forgiveness – even if they might not deserve it!
The Midrash says: Woe to the wicked, who convert Divine mercy to strict justice – מדת הדין into מדת הרחמים.
R’ Yitzchak Blaser explains that what the Midrash is the reverse application of the Gemara – if a person had a chance to erase sins they couldn’t get rid of an entire year, and turned their back on such an opportunity, the disdain shown for the mercy offered rebounds, and it becomes strict justice.
Although the Jews had served the Egyptian idols, it hadn’t been out of choice. But with the slavery effectively over, they had the chance to throw off any trace of idol worship and show their commitment and dedication to Him by taking a lamb, an Egyptian deity, and publicly display that they did not accept
If they turned their backs on this ideal opportunity they would have incurred Hashem’s wrath and מדת הדין.
The other plagues were specific punishments that the Jews were not deserving of, but the 10th plague was not “just” a punishment for the Egyptians, unlike the previous plagues, it had a secondary function. The first nine plagues were punishments that they revealed Hashem’s hand in nature; the Jews had done nothing to be punished in this way – they were victims. But here they had an opportunity to throw off the yoke of idol worship, and had they not taken their chance, they would have incurred a מדת הדין – putting themselves in danger.
The Korban Pesach we take is a remembrance of the kindness we were shown, that led to us being saved. The Targum actually translates ופסחתי (Shemos 14:13) as a word meaning “compassion”.
The Mishna in Pirkei Avos (4:28) warns of characteristics that portend man’s downfall:
רבי אליעזר הקפר אומר, הקנאה והתאווה והכבוד, מוציאין את האדם מן העולם – Rabbi Eliezer said: jealousy, lust, and pride, remove man from the world.
The Chiddushei Harim explains that the Chagim, the Shalosh Regalim seek to address these shortcomings.
Pesach makes up for lust, as we eat matza, the poor man’s bread – the simplest, most base of all foods. Despite seeming undesirable, it is all we eat for a week, demonstrating how we are capable of subduing our passions and desires in pursuit of closeness with God; precisely the step the Jews took by blindly following Him into the wilderness.
Shavuos addresses jealousy, or prying eyes. The Torah was given without casting glances at what uncomfortable obligations were required. They unilaterally accepted the Torah, simply because God was offering it, with perfect trust. This demonstrates the ability to subdue jealousy and self-interest.
Succos atones for pride, commemorating our reliance on the clouds Hashem surrounded us with in the desert. A sukka literally has to be a flimsy little shelter, subject to the elements, under the open sky – showing how small man is. By stepping into a sukka for a week, we demonstrate the capability of deflating our egos, and being humble, relying solely on God.
The Chiddushei HaRim notes jealousy, lust, and pride relate respectively to the soul, heart, and body. Yirmiyahu chastises people for stumbling in these areas:
כֹּה אָמַר ה אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ – So says Hashem: “Let not the sage rejoice in his wisdom; nor the mighty in his strength; nor the wealthy in his riches.” (Yirmiyahu 9:22)
Wisdom and jealousy relate to the soul, might and lust relate to the heart, and wealth and pride relate to the body. The prophet warns not to rest on our laurels, even if we think we’ve made it. We must always work on them, and tellingly, it is a year round endeavor that encompasses all seasons.
After developing all three aspects the prophet discusses, Sukkos ends, and Simchas Torah begins. After אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ, wherein we recognise our humanity, fallibility, shortcomings, and how reliant we truly are, we can say that אתה הראת לדעת כי ה הוא האלקים אין עוד מלבדו – we have been show that Hashem is truly unique.
WHO WE ARE
In the Hagada, one of the four questions asked is that שבכל הלילות, אנו אוכלין חמץ ומצה, הלילה הזה כולו מצה – Why on other nights do we eat chametz and matza, whereas tonight we only eat matza?
The Abarbanel explains that this question has an additional subtle nuance to it. The Korban Pesach is essentially a Korban Toda, a thanksgiving offering, for having been saved. With an ordinary thanksgiving offering, the sacrifice is brought with chametz loaves and matza crackers as part of the offering. The question therefore becomes; why is the thanksgiving offering on Pesach only supplemented with matza?
The Chasam Sofer explains that chametz is a metaphor for negativity. It is symbolic of the inflation of the ego, among other things. Matza is synonymous with the positive and pure – it is representative of things the way they ought to be, in their simple, distilled, natural state.
When we offer a regular thanksgiving sacrifice, we are thanking Hashem for the good He has done, but equally, the bad from which we learn to appreciate the good.
But on Pesach there is no such thing as bad; even being enslaved served a “good” purpose – it certainly wasn’t a punishment for anything the slaves had done! If the Jews could achieve perfection without going through Egypt, they wouldn’t have had to – therefore it served a constructive purpose. The purpose was so that when they were offered the Torah the Jews would be able to understand and accept the concept of service – they had been pushed to the limit and beyond in Egypt; they could do the same for Hashem. We answer how Pesach is a night where כולו מצה – there is no such thing as bad, there is only good.
The Chafetz Chaim wonders why Moshe was unable to build the Menorah, a problem he had not had when building everything else, and had to ask many times for the instructions to be repeated. The answer parallels the above. The Menorah is compared to to the Torah – hence the phrase “the light” of Torah – and it’s eternity. Moshe’s problem was that he did not understand how he could make something that was meant to reflect the infinite and eternal. Homiletically, how could the Jews keep the Torah forever? Wouldn’t there be evil? Exiles, wars, Holocausts, Inquisitions, expulsions and pogroms?
Hashem’s answer to Moshe illustrates this concept perfectly. “Put it in the fire, and see what comes out”. In reality, there is no negativity, and challenges are not bad. It is only a trial from which there is potential to grow. Adversity builds character.
After experiencing the incredible miracle that was the Red Sea splitting, the people collectively sang Az Yashir:
זה קלי ואנוהו אלקי אבי וארוממנו – This is my God, and I will glorify Him – the God of my father – and I will exalt Him. (15:2)
The Mechilta observes how any maidservants at the sea saw things that even Yechezkel ben Buzi, who had the most vivid prophecies, did not.
Who were these maidservants? How were there any servants among the Jews, a newly liberated people?
The commentaries wonder how Chazal derived their statement. The Vilna Gaon, the Maharil Diskin and the Maskil L’David accept essentially the same view. Rashi writes that there are two parts to the passuk. The second half, that of “אלקי אבי וארוממנו”, is a reference to Hashem being the God of their fathers, illustrating a relationship begun earlier than those saved at the Sea. The above commentaries explain that the word “זה” refers to both clauses; once for “זה קלי ואנוהו” and then for “זה אלקי אבי וארוממנו”. However, the Jews did not leave Egypt alone. Non-Jewish servants and maidservants, a.k.a. the Eirev Rav, came along in order to convert. Unable to refer to their relationship with Hashem as beginning with their forefathers, substituted “זה קלי ואנוהו” instead. Did the Jews say both statements? Maskil L’David says they did, whereas the Eirev Rav said only “זה קלי ואנוהו”. The Vilna Gaon and Maharil Diskin teach that this passuk was truly split; with the Jews saying”זה אלקי אבי וארוממנו” , and the non-Jewish servants and maidservants saying “זה קלי ואנוהו”.
The commentaries explain how Chazal understood that the maidservant saw “more” than Yechezkel. The word “זה” – “this here” – was used at the Sea to connote something concrete and direct, as opposed to the general “ואראה” – “I was shown” – used in the later prophesies. Chazal saw from this that even this maidservant, essentially any non-Jew who was there, was able to point and say “זה קלי ואנוהו”; and truly saw a greater revelation than even the greatest of the prophets; the Presence of Hashem was manifest in such a great way that one could simply point and say, “This is my G-d”.
Interestingly, there is discussion amongst the Rishonim regarding the nature of Hashem’s “revelation” at the Sea. Rabbeinu Bachayei writes that Chazal do not mean to say that the maaidservant had greater ability to grasp such things, nor were they wiser than Yechezkel. Hashem simply “showed” Himself more at the Sea than He ever did to Yechezkel. The Rambam disagrees; in describing the lofty levels reached by the Jews in the generation of the Exodus and the Desert travels, he writes: “The lowest of them was like Yechezkel, as Chazal say. This seems to be a reference to the statement of Chazal under discussion. Apparently Rambam understood this statement to be descriptive of the nation’s spiritual heights, which enabled them to have as remarkable a revelation as they did.
According to the Rambam, two insights would appear. Firstly, that even the “lowest” Jew at that time was indeed greater than Yechezkel. Secondly, it appears that we need not understand that the maidservant was at least originally non-Jewish. In context, the Rambam is discussing the great level of the Jewish nation at the time, and yet he uses this statement of Chazal as a proof. This leads one to surmise that the Rambam understood that the maidservant in question was Jewish. If this is the case, our original question returns; why is there a “maidservant” in this newly liberated nation?
The Gemara in Sota 11b tells the story of how the pregnant Jewish women in Egypt would go out to the fields to give birth, and would leave their newborns there. To take them home would mean their being captured and tossed into the Nile. Hashem took care of these newborns, sending angels to clean, feed and care for them. When the Egyptians found out about these children living in the fields, they came to kill them. A miracle occurred; the earth would swallow these children deep enough to protect them from Egyptian plows. After the Egyptians left, the children sprouted out of the ground like plants. When they grew up, herds of them would return to their homes. And when Hashem revealed Himself at the Sea, these children “recognized” Him first having been raised in His presence and said: “זה קלי ואנוהו”. Clearly this Gemara understands that the Jews too said “זה קלי ואנוהו”. Now according to the Maskil L’David, that “זה קלי ואנוהו” was also said by the Jews, this Gemara can be congruent with the Mechilta. However, according to the Vilna Gaon and the others, this Gemara too needs reconciliation with the word usage of the Mechilta: “maidservant,”, and we are left with our question.
Food for thought.
Jews eat Matza because our ancestors left Egypt בחפזון – in a hurry, and we recall this by recreating the food that they couldn’t adequately prepare, leaving it in it’s simplest form. That it to say, the haste, the hurry, the speed, is a key element of one the main mitzvos of the Chag. The fact they left quickly is not incidental to their leaving at all; it is not just the way they gained their freedom, as seen in the way we remember the way they left. Why is there such focus with the way in which they left?
There is a character trait called Zrizus. Rav Hutner teaches that it is not just the speed with which a task is accomplished; that exists in every realm, good and bad equally. This is not an objectively “good” character trait in any way; it simply describes the intensity of the desire for a specific outcome, which in turn generates the alacrity and passion with which it is carried out. Yet it is ostensibly a key part to Jewish life.
We praise Hashem as ברוך אומר ועושה, ברוך עושה בראשית. Sometimes we refer to מעשה בראשית and sometimes just בראשית. The Vilna Gaon explains that מעשה בראשית refers to everything within creation; but this does not encompass everything. There is more that Hashem creates, which is not contained, per se, within creation. Time. מעשה בראשית appreciates the universe and all that is in it. But ברוך עושה בראשית refers specifically to the concept of time, a beginning. עושה בראשית. We express gratitude for the creation of time. For a beginning. For בראשית.
Time is important to all mitzvos, learnt from Matza. The Midrash teaches ושמרתם את המצות – “You shall guard the Matzot/Mitzvos” – ensure that they don’t become ruined by waiting; do it right away. The Midrash subtly indicates that speed is not just an extra credit to a mitzva. If the analogy is fully developed, any mitzva without the speed is ruined! Zrizus, the way we perform mitzvos, is a prerequisite. Why are mitzvos related to time at all?
The Midrash in Koheles allegorically teaches that when a poor peasant marries a noble princess, he will never be able to satisfy her, as she’ll always have better.
Our souls are the noble princess. Our souls do not interface with the mundane, common, physicality of life. Because it is not any of those things. Not mundane. Not common. Not physical. Not of life. It transcends all those things. Nothing of this earth can ever satisfy the needs of the soul. It speaks a different language.
The moment the Jews were selected to be God’s flag bearers, His ambassadors to show mankind a better way, they became connected to something that totally transcends all of creation. By connecting to the Creator, everything created became instantly mundane and beneath that connection. Not just מעשה בראשית. But even בראשית. Because time, too, is a creation.
No longer just beings who exist for a fixed amount of time. No longer actions with temporary magnitude. In that instant, בחפזון Jews became נצחי. Not simply forever, a lack of expiration date. Eternal. It is a fundamental change of essence; they transcend time. A change noticeable in every single frozen moment of existence.
They become this עם נצחי with their departure from Egypt. That transfer, that metamorphosis from beings existing within the system, to immortal souls operating on a plane above creation above time, had to happen בחפזון. Not just quickly. So much more than that. Ironically in that moment, they became above all moments.
Perhaps that is why the final plague happened כחצות, in a non-moment. In the space where נצחי, eternity, is forced to operate within the restricting confines of זמן, of time, the paradoxical result is חפזון. An expression of the attempt to transcend time.
R Shlomo Farhi explains that this reinforces the importance of the concept of Zrizus as a necessity, an absolute prerequisite without which the Mitzvah is left deficient. The lack of חפזון returns the Mitzvah, and ourselves to time and space. It becomes just another thing on the day’s activity list. Acting slowly is clips the wings of the Mitzvah, grounding it, limiting it, inhibiting it, stifling it.
Waiting during the food preparation generates Chametz. Chametz is food, but it wont feed or nourish us. It may be good enough for others; but to us, it is inedible.
This is the why so much of the Chag centres upon the very deliberate חפזון manner in which we left Egypt. It’s what we recall, and it is the platform from which we learn how important and meaningful that even the way we do things can truly matter.