Most Recent Newsletter From Rabbi Chaim Richman Nisan 20, 5768 / April 25, 2008
Erev Shvi'i shel Pesach - Eve of the 7th Day

The Light of Redemption

So much time and effort goes into preparing for the Passover seder. However, Passover doesn't end with the seder - it's only the beginning. But the next day, with the week-long festival before us, we cannot but help feeling somewhat let down. What is this feeling some complain of? Something of an anticlimax, perhaps; we are left hanging in the air. We've left Egypt; so what do we do now? In reality, these feelings are only natural, and actually fit in perfectly with the sublime teachings of our greatest sages regarding the spiritual configuration and challenges that have begun on the first night of Pesach. On that night, G-d delivered His people Israel "with an outstretched arm" (Ex. 6:6) exclusively of His own initiative, at the exact moment of their greatest need for redemption. The illumination of that direct, gratis Divine intervention was so powerful, so overwhelming, and yet so elusive - that it could not remain with the people. Israel walked out of Egypt by that Divine light, but in the morning it was gone... and now they would have to work hard, with self-motivated, slow spiritual progression - of their own initiative - in order to get that light back. This is one of the most important messages of Passover: In order for that light to shine for us, in order to make it real, we have to make it our own, by deserving it. Now, "and you shall count for yourselves from the morrow of the Great Sabbath (i.e., Passover) seven complete weeks" (Lev. 23:15), and slowly regain that level of illumination. So too, the same powerful light washes over us each year on that night, as G-d in His mercy and love extends His arm once again, and grants us the opportunity to leave Egypt behind and begin a new Exodus towards true freedom. In the morning we awake as from a dream, with the notion that something profoundly important has happened. But as with a dream, it cannot last unless it can be made tangible, solid, and lasting.

This is one purpose of the omer count, which we have already begun. But what do we need to do in order to deserve that illumination? We had it as a gift outright on the first night of Passover, but what must we do to acquire it fairly, and make it our own?

The answer to this lies in an understanding of the nature of this Seventh day of Passover. Clearly, if Passover is the quintessential Jewish experience of emancipation and birth as a nation, then the culmination of this experience is Israel's crossing of the Sea of Reeds, which takes place on the Seventh day of the festival.

The experience of the splitting of the sea was an unparalleled showcase of spiritual power and clarity in the true knowledge of G-d. The people of Israel, great and small alike, were totally transfixed by this vision of the reality of G-d's power and providence, and the entire nation ascended to the highest level of prophecy, as our sages enigmatically express: "The entire people cried out, 'this is my G-d and I will extol Him,' (Ex. 15:2) for even the simple, ordinary handmaiden saw more at the splitting of the Sea of Reeds than even (the experienced and righteous prophet) Ezekial" (Mechilta).

But a closer examination of what took place at the sea reveals the complexity of Israel's struggle to free herself from the shackles of Egypt that still remained in her mind.

Our sages relate that upon reaching the sea and finding themselves pursued by the Egyptians, our forefathers were divided into four distinct groups. Each group expressed a different stance and opinion as to how to proceed with the situation at hand. One group, filled with hopelessness, said 'let us throw ourselves into the sea and drown.' Another said 'let's just go back to Egypt.' The next group said 'let us fight them.' And the last group said 'let us cry out.' Finally, Nachshon, prince of the tribe of Judah, jumped into the water and began walking until it reached his nostrils, and when he could walk no further, the sea split, and remained open for the entire nation to walk through.

Perhaps, on a deeper level of meaning, these opinions expressed their "take" on how to get on with fulfilling the Jewish people's mission, or, in modern day vernacular: What to do about the Jewish problem. Some said: We are simply up against too much in this world. It's pointless and we might as well just give up. Others said, let us try to placate the Egyptians, we'll apologize for leaving, and gladly serve them again, and we'll do anything to make them happy. Others said, we'll confront them militarily. Some felt that all we can do is cry.

In the end, Moses told them, each of you is wrong. G-d will handle all of this Himself: "Do not fear! Stand fast and see the salvation of Hashem that He will perform for you today, for as you have seen Egypt today, you shall not see them ever again! Hashem shall make war for you, and you shall remain silent" (Ex. 14:13-14).

To the group that wanted to jump into the sea - Moses said, "Stand fast."
To the group that wanted to return to Egypt - Moses said, "You shall not see them ever again."
To the group that wanted to wage war - Moses said, "Hashem shall make war for you."
To the group that wanted to cry - Moses said, "You shall remain silent."

So, it's not so easy for a slave to stop being a slave. Freedom from physical bondage is only the first step. What is the next step to true freedom - and to getting back the light?

In another of the astounding insights of our sages, it is related that the Sea of Reeds only split in the merit of the righteous Joseph, who withstood the temptation of his master's wife. The verse states "The sea saw and fled (Psalms 114:3), and the rabbis ask: What did the sea see, that caused it to 'flee,' to split and part its waters? It saw the coffin of Joseph" (Midrash Tehillim 114).

This teaching expresses a profound allegorical message. What is the connection between Joseph and the splitting of the sea that the great sages wish to emphasize? Why was "seeing" the coffin of Joseph - transported across the sea by Moses (Ex. 13:19) - enough to make the mighty Sea of Reeds "up and flee?"

Joseph is called tzaddik, righteous, because the Torah testifies (regarding his temptation with his master's wife), that Joseph was truly pure and able to control himself particularly in that area of human life, which is the true test and testimony of an individual's righteousness.

When a person endeavors to serve G-d by breaking and training his character traits in order to bring the entire spectrum of his personality into the realm of holiness for the service of G-d, he needs superhuman strength. To gain mastery and dominion over one's own human nature is to master the power of nature and to become elevated above it. And such a person is called a "tzaddik", one who is truly righteous. Thus we are taught that the Holy One, blessed be He, may make a decree, but a tzaddik - a truly righteous person - can nullify that decree. How is it that a righteous individual has the power to nullify G-d's will, His decrees? Precisely because such a person can change and even reverse his very nature for the honor of G-d. Thus in the inimitable style of Divine 'measure for measure,' G-d reverses His decrees as well in the merit of this person.

Thus "the sea saw and fled," the splitting of the sea was in the merit of Joseph. For the sea changed its very nature for the honor of the will of G-d. At the time of creation, G-d had originally declared "let the waters gather together... " (Gen. 1:9); the nature of water is to stand together in one place. But in the merit of Joseph, who changed his own nature, who gained mastery over his nature for the sake of the honor of G-d... and therefore earned the title of "righteous... " the sea changed its very nature as well, as if the sea reasoned to itself: If Joseph could change his nature for the Creator, then so can I.

It all comes together on the seventh day of Passover. The first day, and the overwhelming wash of the light of redemption, is inexorably bound up with the last day. The more we can change ourselves into the people that we have the potential to become, the more we are deserving of that light. After all, what was the purpose of the exodus in the first place? G-d states clearly, "I am the L-rd your G-d who took you out of the land of Egypt, to be for you a G-d" (Lev. 22:33 and others).

If we will not have Him as a G-d, does He not wonder why He bothered to take us out? Passover is the call for Israel to be G-d's people, and being His people carries with it the responsibility of constant spiritual growth. It means never looking back towards Egypt.

This is part of the secret of the splitting of the sea, the secret of breaking the pattern of Egypt and getting back the light of Redemption. Coming to the sea, we must cross it, and not stand there vacillating, moaning, and recriminating. The highest level of prophecy and the fulfillment of our destiny awaits us - on the other side.

With blessings for Redemption,

Rabbi Chaim Richman
Director, International Department
The Temple Institute