(טז) (י) אָמַר הַכּוּזָרִי: אֲנִי רוֹאֶה שֶׁצָּרִיךְ אֲנִי לִשְׁאֹל לַיְּהוּדִים, מִפְּנֵי שֶׁהֵם שְׁאֵרִית בְּנֵי יִשְׂרָאֵל, מִפְּנֵי שֶׁאֲנִי רוֹאֶה שֶׁהֵם הַטְּעָנָה כִּי יֵשׁ לַבּוֹרֵא תּוֹרָה בָאָרֶץ. אַחַר כֵּן קָרָא חָכָם מֵחַכְמֵי הַיְּהוּדִים וְשָׁאַל אוֹתוֹ עַל אֱמוּנָתוֹ.
(יז) (יא) אָמַר לוֹ הֶחָבֵר: אֲנַחְנוּ מַאֳמִינִים בֵּאלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב הַמּוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרַיִם בְּאוֹתוֹת וּבְמוֹפְתִים וּבְמַסּוֹת, וְהַמְכַלְכְּלָם בַּמִּדְבָּר, וְהַמַּנְחִילָם אֶת אֶרֶץ כְּנַעַן, אַחַר אֲשֶׁר הֶעֱבִירָם אֶת הַיָּם וְהַיַּרְדֵּן בְּמוֹפְתִים גְּדוֹלִים, וְשָׁלַח משֶׁה בְתוֹרָתוֹ, וְאַחַר כָּךְ כַּמָּה אַלְפֵי נְבִיאִים אַחֲרָיו מַזְהִירִים עַל תּוֹרָתוֹ, מְיַעֲדִים בִּגְמוּל טוֹב לְשׁוֹמְרָהּ, וְעֹנֶשׁ קָשֶׁה לַמַּמְרֶה אוֹתָהּ. וַאֲנַחְנוּ מַאֲמִינִים בְּכָל מַה שֶּׁכָּתוּב בַּתּוֹרָה, וְהַדְּבָרִים אֲרֻכִּים.
Yehuda Ha'Levi (Spain, 1075-1141)
(16) 10. Al Khazari: Indeed, I see myself compelled to ask the Jews, because they are the relic of the Children of Israel. For I see that they constitute in themselves the evidence for the divine law on earth. He then invited a Jewish Rabbi, and asked him about his belief.
(17) 11. The Rabbi replied: I believe in the God of Abraham, Isaac and Israel, who led the children of Israel out of Egypt with signs and miracles; who fed them in the desert and gave them the land, after having made them traverse the sea and the Jordan in a miraculous way; who sent Moses with His law, and subsequently thousands of prophets, who confirmed His law by promises to the observant, and threats to the disobedient. Our belief is comprised in the Torah--a very large domain.
*On Passover we celebrate the Exodus. Throughout the year, in our daily prayers (Az Yashir, 3rd paragraph of the Shema, Mi Chamocha...) refer to the Exodus as a key moment in our existence as a people. Many times in the Torah, God instructs us to behave in a moral way toward others because we were strangers in Egypt (ki gerim heyitem be'eretz mitzrayim) - Some examples: Ex. 22:20, 23:9, Lev 19:34, Deut 10:19. In addition, we are not to hate Egyptians, those who oppressed us, because the Egyptians are our 'brothers' and we were 'strangers in their land.'(Debt. 23:8) These sources suggest that while our sojourn in Egypt was bitter, it also serves us as a basis for our moral compass. Our ancestors Abraham and Isaac find refuge in Egypt, and then Joseph, and later Jacob and his other sons, find refuge there as well. While we may have been slaves there, we also benefited from Egypt.
While leaving Egypt was necessary for the Israelites to become a people of their own, there is a source in the Midrash that suggests a large percentage of the people did not want to leave Egypt at all, which challenges us to discover just what was going in the minds of the people at the time.
One possible source for this feeling among the Israelites is the refrain we hear from our ancestors in the wilderness after the Exodus, the refrain 'life was better in Egypt'.
(4) The riffraff in their midst felt a gluttonous craving; and then the Israelites wept and said, “If only we had meat to eat! (5) We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. (6) Now our gullets are shriveled. There is nothing at all! Nothing but this manna to look to!”
Another source of this feeling is the psychology of transition from slavery to freedom. During transition times we are vulnerable as the world changes around us, as we have to change to adapt to new conditions - both physically and mentally.
These feelings may resonate during the pandemic as Jewish communities all over the world continue to function so differently than before, even as we still connect on the same values and traditions.
(1) ועתה AND NOW — if you will now take upon yourselves the observance of My commandments, it will be pleasant (easy) to you from now and henceforth, for every beginning is difficult (Mekhilta d'Rabbi Yishmael 19:5:1).
God causes the plague of darkness to descend on Egypt, the 9th plague.
(כב) ויהי חשך אפלה. שלשת ימים. חֹשֶׁךְ שֶׁל אֹפֶל, שֶׁלֹּא רָאוּ אִישׁ אֶת אָחִיו אוֹתָן ג' יָמִים. וְעוֹד שְׁלֹשֶׁת יָמִים אֲחֵרִים חֹשֶׁךְ מֻכְפָּל עַל זֶה, שֶׁלֹּא קָמוּ אִישׁ מִתַּחְתָּיו – יוֹשֵׁב אֵין יָכוֹל לַעֲמוֹד, וְעוֹמֵד אֵין יָכוֹל לֵישֵׁב; וְלָמָה הֵבִיא עֲלֵיהֶם חֹשֶׁךְ? שֶׁהָיוּ בְיִשְׂרָאֵל בְּאוֹתוֹ הַדּוֹר רְשָׁעִים וְלֹא הָיוּ רוֹצִים לָצֵאת, וּמֵתוּ בִשְׁלֹשֶׁת יְמֵי אֲפֵלָה, כְּדֵי שֶׁלֹּא יִרְאוּ מִצְרַיִים בְּמַפַּלְתָּם וְיֹאמְרוּ, אַף הֵם לוֹקִים כָּמוֹנוּ. וְעוֹד, שֶׁחִפְּשׂוּ יִשְׂרָאֵל וְרָאוּ אֶת כְּלֵיהֶם, וּכְשֶׁיָּצְאוּ וְהָיוּ שׁוֹאֲלִים מֵהֶן וְהָיוּ אוֹמְרִים אֵין בְּיָדֵינוּ כְלוּם, אוֹמֵר לוֹ, אֲנִי רְאִיתִיו בְּבֵיתְךָ, וּבְמָקוֹם פְּלוֹנִי הוּא (שמות רבה):
(22) ויהי חשך אפלה … שלשת ימים — there was darkness of gloom when no man saw another during those three days, and there was moreover another period of three days’ darkness twice as thick as this when no man rose from his place: one who happened to be sitting when this second period of darkness began was unable to rise, and one who was then standing was unable to sit down. And why did He bring darkness upon them? Because there were wicked people amongst the Israelites of that generation who had no desire to leave Egypt, and these died during the three days of darkness so that the Egyptians might not see their destruction and say, “These, (the Israelites) too have been stricken as we have”....
*The plague of darkness, according to the Torah, only impacts the Egyptians. There is light in Israelite settlements.(See Ex. 10:23) Here, darkness could stand for a state of being, or a mental state, of negativity.
(יח) וַיַּסֵּ֨ב אֱלֹהִ֧ים ׀ אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַחֲמֻשִׁ֛ים עָל֥וּ בְנֵי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃
*The commentaries that follow will explore the meaning of 'chamushim'.
*How many Israelites died during the plague of darkness?
(יח) וחמשים. אֵין חֲמוּשִׁים אֶלָּא מְזֻיָּנִים; (לְפִי שֶׁהֱסִבָּן בַּמִּדְבָּר הוּא גָּרַם לָהֶם שֶׁעָלוּ חֲמוּשִׁים, שֶׁאִלּוּ הֶסִבָּן דֶּרֶךְ יִשּׁוּב, לא הָיוּ מְחֻמָּשִׁים לָהֶם כָּל מַה שֶּׁצְּרִיכִין, אֶלָּא כְּאָדָם שֶׁעוֹבֵר מִמָּקוֹם לְמָקוֹם וּבְדַעְתּוֹ לִקְנוֹת שָׁם מַה שֶּׁיִּצְטָרֵךְ, אֲבָל כְּשֶׁהוּא פּוֹרֵשׁ לַמִּדְבָּר צָרִיךְ לְזַמֵּן לוֹ כָּל הַצּוֹרֶךְ; וּמִקְרָא זֶה לא נִכְתַּב כִּי אִם לְשַׂבֵּר אֶת הָאֹזֶן, שֶׁלֹּא תִתְמַהּ בְּמִלְחֶמֶת עֲמָלֵק וּבְמִלְחֲמֶת סִיחוֹן וְעוֹג וּמִדְיָן מֵהֵיכָן הָיוּ לָהֶם כְּלֵי זַיִין שֶׁהִכּוּ אוֹתָם בָּחֶרֶב) וְכֵן הוּא אוֹמֵר "וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים" (יהושע א'), וְכֵן תִּרְגְּמוֹ אוּנְקְלוּס "מְזָרְזִין", כְּמוֹ "וַיָּרֶק אֶת חֲנִיכָיו" (בראשית י"ד) – וְזָרִיז. דָּבָר אַחֵר, חֲמֻשִׁים אֶחָד מֵחֲמִשָּׁה יָצְאוּ וְאַרְבָּעָה חֲלָקִים מֵתוּ בִּשְׁלֹשֶׁת יְמֵי אֲפֵלָה (מכילתא):
(18) וחמשים — The word חמשים means provided with weapons. — [Because He led them by a circuitous route through the wilderness He brought it about that they went up from Egypt well-provided; for had He led them circuitously by the route of an inhabited district they would not have provided for themselves every thing that they needed, but only a part, like a person who is travelling from place to place and intends to purchase there whatever he will require. But if he were setting out for the wilderness he must provide all that he will require. — This verse (statement in the verse) is written only with the view of making the ear understand (preparing you for a later statement) viz., that you should not wonder with regard to the war with Amalek and the war with Sihon and Og and Midian where they obtained weapons, since they smote them with the sword]. In a similar sense it says, (Joshua 1:14) “and ye shall pass over armed (חמשים)”. Onkelos, too, translated it by מזרזין which signifies “armed” in Aramaic, just as he translates the word וירק in (Genesis 14:14) וירק את חניכיו which means, “And he armed his trained servants” by וזריז. Another explanation of חמשים is: only one out of five (חמשה) went forth from Egypt, and four parts of the people died during the three days of darkness because they were unworthy of being delivered (Mekhilta; cf. Rashi on 10:22).
*A midrash on the word 'chamushim', usually translated as 'well armed', instead refers to the root chet-mem-shin, referring to the number 5. If about 600,000 males leave Egypt, then, just focusing on the male population for a moment, some 3 million would have been the 'wicked' who died in the plague of darkness, a startling number.
The judgment against the 4/5 who did not want to leave is a harsh one. There appears to have been no opportunity for them to reconsider, or to be shown how their freedom could be a good thing for them, a benefit.
We ask: Where is compassion here?
Rabbenu Bachya quotes the same source and adds:
"And there are those who say [only] 1 in 50 [left Egypt], or 1 in 500 [left Egypt]..."
Toldot Yitzchak (Isaac Karo): 1458-1535, Spain & Jerusalem:
Karo quotes the source that 4 out of 5 died during the plague then adds, "...and regarding this interpretation, [we establish that] 'With a strong hand and an outstretched arm' refers back to the Israelites (rather than the Egyptians), since they did not want to leave Egypt and God had to, against their will, take them out with a strong hand and persuasive power. Those who died were terribly wicked and sinners against God. And even though God slaughtered them [in the hopes that some of them] might leave, they did not. Those who did leave were not obstinate and, with everything that happened, they left since they needed to leave.
Kli Yakar (Rabbi Ephraim Luntchschitz, Prague 16th-17th c.):
R. Luntschitz builds on the original '4 out of 5' message and adds, "...Even those who wanted to leave Egypt - God had to take them out with a strong hand and against their will, against what was better for them (shelo be'tovatam)...and now since You (God) took them out You must watch over them so that they will not say they went out for the worse..."
*'Against what was better for them' - Better for them in what way? Did they perceive themselves better off in Egypt?
From "The Shawshank Redemption" (1994), Red speaking to Andy:
“These walls are funny. First you hate 'em, then you get used to 'em. Enough time passes, you get so you depend on them."
Mishnah Halachot (R. Menasheh Ungvar, 1924-2011, Czechoslovakia-New York-Jerusalem)
"Why did they establish 4 cups for Seder and not 5?...The Zohar in Parshat Shemini explains the Kohen may not enter the Holy Place inebriated with wine, even though wine 'gladdens the heart of humanity' (yayin yismach lev enosh)...with wine, the beginning is joy and the end is sadness as its written, "Give wine to the bitter at heart"; that when we left Egypt one in 5 left and 4 out of 5 died in Egypt, and even so, we left [Egypt] on account of their merit....they established for them 4 cups to symbolize mourning and comfort on the 4 parts of the seed of Abraham, Isaac, and Jacob who died in Egypt...
*Classically, the 4 cups relate to the 4 expressions of freedom or redemption mentioned in Exodus 6:6. Alternatively, sources point to the 4 cups of wine mentioned in connection with Joseph and the Chief Cupbearer in Gen. 40: 11, 14. Here, R. Ungvar suggests the 4 cups represent a recognition of mourning and loss upon leaving Egypt, a sense of sadness and grief at a time we tend to think of as positive and uplifting for the Israelites.
The tanna of the mishna further states: In each and every generation a person must view himself as though he personally left Egypt, as it is stated: “And you shall tell your son on that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt” (Exodus 13:8).
, ...In every generation a person says "What God did for me", and not "for my ancestors."
The Exodus is renewed and significant for each of us in our own time, our own generation, because in every time there is a "Mitzrayim" - from Tzar - a place of narrowness, oppression, challenge, a place of fear - a place we have to "leave". And this 'leaving', however hopeful and positive, is always challenging. May God grant us the strength for every Exodus.
There is a journey of faith from Passover to Shavuot, from Egypt to Mt. Sinai, and in that time, reflecting on those who did not leave Egypt, we appreciate the great courage it takes to step forward into the unknown and also look with compassion on those who were left behind.
How can we make sure no one is left behind, and that all of us may celebrate Passover together? What can we do today to help those who are still not free to be more free?
With Dr. Martin Luther King, Jr: We can take inspiration from his words about how we can overcome our fear and inertia.
"Courage is the power of the mind to overcome fear."
"You don't have to see the whole staircase, just take the first step."
(ז) וְדַע, שֶׁהָאָדָם צָרִיךְ לַעֲבֹר עַל גֶּשֶׁר צַר מְאֹד מְאֹד, וְהַכְּלָל וְהָעִקָּר – שֶׁלֹּא יִתְפַּחֵד כְּלָל:
(7) Know, too! a person must cross a very, very narrow bridge. The main rule is: Do not be frightened at all!