Posted on 01/15/24
Bnei Yisrael were at the 49th level of impurity. What merit did they have that would bring Hashem to save them and take them out from the slavery of Egypt?
The Mechilta (Tractate Pischa 5), a midrash on Sefer Shemos, provides an answer: R. Eliezer Hakappar Berebbi says: “Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language?” (other midrashim have other listings). But how did these merits bring Hashem’s mercy down to Bnei Yisrael?
The Meschech Chochmah at the beginning of Parsha Vaeira gives a framework for how these merits resulted in Hashem redeeming Bnei Yisrael. Rabbi Yitzchok Breitowitz, in his lecture on Vaeira on Torah Anytime discusses this beautifully, and this article is based in part on his lecture.
Slavery destroys the slave’s spirituality, particularly when the slavery is in Egypt. Bnei Yisrael were not involved in illicit relations, so this merit draws forth Hashem’s rachamim. V’hotzeisi, the first lashon (language) of geulah, means taking one out of a terrible unspiritual environment.
Slavery endangers the slave physically. There was achdus, unity, of Bnei Yisrael in Mitzraim, and they did not slander or try to harm one another.* Achdus has always drawn Hashem’s help when we have been in physical danger. V’hitzalti, the second lashon of geulah, means physical salvation.
Slavery takes away the slave’s identity, the slave’s history. Bnei Yisrael kept their names. This allowed them both to retain their identity and to be related back to their ancestors, for whom they may have been named. This drew down the third lashon of geulah, V’ga’alti, that Hashem will redeem Bnei Yisrael. Hashem promised their forefathers, and this history will be continued with them.
Finally, slaves lose hope, and feel that they may be in slavery forever. Bnei Yisrael kept their language. They retained the hope that they would be able to be free and use lashon hakodesh (the holy language, Hebrew) in the future. V’lakachti is Hashem’s assertion that there is hope. He will take them as His nation in the future.
The four cups of wine correspond to these aspects as well. The first cup is drunk for kiddush and corresponds to v’hotzaisi, indicating the holiness of a people with no illicit relations. We drink the second cup after maggid, telling the story of Bnei Yisrael. This corresponds to keeping one’s identity and history, represented by v’ga’alti. The third cup is drunk after bentsching, in which we thank Hashem for our sustenance, corresponding to v’hitzalti. Finally, the fourth cup is drunk at the end of the second portion of Hallel. The first two paragraphs of Hallel describe the past, and are said before the meal. The second portion of Hallel relates to the future, corresponding to retaining hope and language, and to v’lakachti.
Here is a tabular summary of the relationship of these four sets of four to one another:
May our good deeds bring down Hashem’s Rachamim for the soldiers, the hostages, and for the Jewish people as a whole.
*What about Dasan and Aviram? They oversaw the work of other Bnei Yisrael, and took the blows of the Egyptian taskmasters, sparing those that they oversaw. The merit of this, despite all the slandering against Moshe, allowed them to be included among those who left Mitzraim.
Janet Sunness is medical director of the Hoover Low Vision Rehabilitation Services at the Greater Baltimore Medical Center. She gives lectures on Tanach, Judaism and women, and other topics in the Baltimore area, especially at Cong. Shomrei Emunah and Mesorah Baltimore ( the Women’s Institute of Torah).