Why do we have so many mitzvot to commemorate leaving Egypt? Why is it such a central point of our avodah? What does it have to do with Rosh Chodesh Shvat which fell out this week?
Rav Tzaddok in Pri Tzaddik (Vaeschanan 5) explains וענין של זכרון יציאת מצרים שהוזהרו עלי' כמה פעמים הוא כדי שלא יפול האדם בעצמו אחרי שיחשוב וידע נגעי לבבו ושלא יתייאש ח"ו ע"ז בא זכירת יציאת מצרים שאף שהיו משוקעים שם בקליפה כ"כ כעובר בבטן אמו מ"מ הוציא ה' אותנו משם וכן יעזור השי"ת לכל מי שירצה לשוב באמת. He continues to explain that is why Hashem says אנכי ה אלקיך and not אשר בראתי שמים וארץ. Rav Tzaddok (Or Zarua L'tzaddik #1) views this not as a commandment (for this is no command,) but rather as a description of the natural emunah, the natural faith and connection one has to Hashem. That is proven at yitziat mitzraim, not from the creation of the world. One is always connected to Hashem, ה אלקיך even if one is found in the tumah of Egypt. This supreme connection was established during yitziat mitzraim. How? Rav Tzaddok writes in Likktay Maamarim (#11, 16) that until yitziat mitzraim the kedusha of Kal Yisroel was because of their relationship to the Avos. They were a nation apart but not every individual stood out as unique. Those that left Egypt did so despite the fact that they were up to their necks in Egyptian culture, הללו עובד ע"ז והללו, לקחת לו גוי מקרב גוי means that spiritually the Jews were not much better off. That is only possible because innately there is a connection to Hashem that was not severed. That is the yesod of yitzias mitzraim. This is the message of Shevat. Despite the cold and bleak look, the trees start awakening and a new season of blossoms and fruits emerges. The fruitfulness of the soul which is covered by snow and ice, cold and gloomy can always stir and emerge free from the bondages it finds itself in.
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