A NEW LEVEL OF EXISTENCE - PESACH

On Pesach we celebrate Yetsias Mitzrayim and express our endless gratitude to Hashem for extracting us from the terrible slavery that we endured there. However, there is a great difficulty with the whole essence of this festival. Imagine Reuven is walking down the street and suddenly someone appears in front of him holding a steel bar and strikes his leg very hard, causing it to break. Whilst Reuven is sprawled out on the floor in agony, his assailant approaches him and calmly informs him that there is no need to worry because he is a surgeon and will happily perform the operation to help heal Reuven’s broken leg. He performs the surgery and Reuven’s leg does indeed heal. How should Reuven feel about this person - should he feel tremendous gratitude that he healed him? Of course not! - He would much rather have preferred if he had never been hit, and consequently would not have needed surgery. Similary on Pesach we thank Hashem for taking us out of Mitzrayim but the question must be asked: ‘who put us there initially?!’ It was Hashem Himself - so why are we thanking Him so profusely for a chesed that need not have been required at all?!

It must be that the actual process of being taken out of Mitzrayim was essential to the future of the Jewish people and that the slavery was necessary in order to facilitate it. How is this so? The sefarim discuss how the beginning of something is the defining factor in how that thing will develop. For example, the intial DNA of a fertilised egg contains all the genetic information that will eventually sprout into a human being. The way in which it is formed will have a great effect on how it develops. This idea is dicussed with regards to Rosh Hashana - it is the beginning of the year and accordingly the way in which one conducts himself on that day will have a great influence on his spiritual accomplishments of that year.

The Yetsias Mitzrayim was the birth of a nation, the beginning of the process that led us to receive the Torah and enter Eretz Yisroel. Accordingly, the way in which Klal Yisroel was formed had a huge impact on its subsequent development. It also determined that the spiritual laws governing Klal Yisroel were completely different from those of the other nations. How is this the case? Historically most nations are formed when a large group of people settles an area of land or overcomes another group and seizes control of their land, which then becomes the home of this nation. The birth of Klal Yisroel was very different in many respects: Firstly, we did nothing to facilitate the Exodus - the Ten Plagues which caused the Mitzrim to send us out were purely Divine acts, with no input from us. Secondly, whilst most nations are born in their own land, we were born in a foreign country - a unique historical event. But the most important difference is the manner in which our creation took place. Whilst other nations are formed according to the normal laws of nature, we were formed in a totally miraculous fashion - the Ten Plagues were completely beyond derech hateva as was the Splitting of the Sea. This is of immense significance - it defined the way in which the ‘laws of nature’ would effect Klal Yisroel. The other nations and their inhabitants live according to the derech hateva - there are historical trends that define the development of the nations. In contrast the history of Klal Yisroel developed according to a different set of laws - laws that are above derech hateva - this was defined by our beginning - Yetsias Mitzrayim.

We asked why we are so thankful to Hashem for freeing us from the slavery - the answer is that we are grateful that He put us in the slavery and then took us out - it was only because we were so weak and helpless that our formation could be completely in the hands of Hashem - it was impossible to attribute any aspect of Yetsias Mitzrayim to our power. Had we not been in a matsav of slavery, had we been simply living in Mitzrayim and then left it for Eretz Yisroel it would have been all too easy for us to attribute some or all of our success to our own hands - there would have been the yester hara of ‘my power and my strength enabled me to achieve this success’. Instead the slavery facilitated the miraculous events that characterised Yetsias Mitzrayim which were clearly completely from the Yad Hashem and involved no input from any human being. This explains the halacha that we must discuss the ‘genai’ of the story of Yetsias Mitzrayim before the ‘shvach’. The genai was intrinsic to the course of events that led to our formation in such a miraculous fashion, without it, the ‘shvach’, that is the miracles which became the model for our existence, could never have happened.

We have thus far discussed how the formation of Klal Yisroel dictated that our actual existence be defined by a completely different set of ‘laws of nature’ than those of the other nations. How has this manifest itself? The Aish Hatorah Discovery Seminar teaches a class known as ’the Seven Wonders of Jewish History’. This class shows how there are several unique factors that set apart Jewish history from that of the rest of the world. These include: The eternal and chosen status of the Jewish people; their predicted survival despite their exile and worldwide dispersion; their predicted survival in the face of persistent, vehement anti-Semitism. A nation that is forced to leave its own homeland on more than once occasion, whilst facing tremendous persecution, is by the regular ‘laws of history’, destined either to be destroyed or assimilated into other nations.
That the Jewish people have not faced this fate is clearly an indication of a unique pattern of history.

This concept of Klal Yisroel living above Derech hateva also shows itself in how observant Jews conduct their daily lives. We often do not act according to the dictates of regular ‘common sense’. For example, many businesses are the most busy on Shabbos and therefore logic dictates that one work on Shabbos. However, observant Jews know that the laws of the Toah overrides this practical attitude. We realise that our financial well-being is not defined by how much we work, and that any work on Shabbos would not reap any benefit. Another example of this is tzedaka. Derech hateva dictates that giving away large amounts of money would naturally cause a significant reduction in one’s wealth. However, the Torah tells us that one who gives tzedaka is more likely to succeed financially and one who is tight with giving money will eventually come to be needy himself. This course of events is clearly not the logical one, rather it is one defined by different ’laws of nature’ Such unique laws characterise the Jew’s daily life, causing it to take a completely different direction from that of a non-Jew.

It is clear that the observant Jew follows a unique lifestyle based on the dictates of the Torah, nevertheless it seems that there are still areas where this lesson provides a great challenge in life. That is the overall attitude with which one approaches life: Does he focus primarily on materialistic success as his source of happiness, or does he realise that spiritual considerations override this. For example, in a purely logical way of approaching life, it would be far more sensible to work more hours than to spend a few hours each day learning Torah. However, according to a outlook that transcends the normal laws of nature, one would realise that learning Torah is ultimately far more important than making that extra bit of money that is not necessary for survival. This is just one example of a general attitude that encompasses the major decision each Jew needs to think over every Pesach - that is, do I live my life according to the regular laws of nature like the goyim or do I realise that my a Jew’s ambitions are completely different, defined by an understanding of the unique nature of Klal Yisroel.

My Rebbe, Rav Yitzhak Berkovits Shlita explains that this is also the main lesson that we should have in mind during the Seder: The Haggadah tells us that we are obligated to see ourselves as if we left Mitzrayim ourselves - this does not just mean that we should re-live the actual story of the Exodus. Whilst this is praiseworthy, it is not the ultimate goal. The ikar is that we should see ourselves as being part of the Nation that left Mitzrayim in a miraculous fashion, a Nation that was formed to be the Am Hashem. And consequently we must realise that this is places upon us a responsibility - that we must live our lives according to the laws that guide an Am Hashem; our life goals must be primarily guided by spiritual considerations. And if we live life with such an attitude then, Hashem reflects that in how He guides us - with no limits of the ‘laws of nature’, rather He will enable us to fulfil our spiritual goals in a way that transcends nature. We should all have a Chag kasher v’sameach.