Va'era
Rabbi Jablinowitz
We read in this week’s parsha the four Leshonot Geulah, the four different terms used by Hashem in promising to take Bnei Yisrael out of Egypt. Three of the four appear in the same pasuk (Chapter 6, Pasuk 6), V’Hotzaisee Eschem MiTachas Sivlos Mitzrayim V’Hitzaltee Eschem M’Avodosam, V’Ga’altee Eschem B’Zro’ah Netuyah, etc. The fourth appears in the beginning of the very next pasuk, V’Lakachtee Eschem Lee L’Am. V’Hotzaisee, V’Hitzaltee, V’Ga’altee, and V’Lakachtee are the four terms of redemption mentioned by Gd in promising to take Bnei Yisrael out of Mitzrayim.
Chazal teach (Bereishis Rabbah, 88,5 and the Gemara Yerushalmi Chapter 10, Halacha 1) that the mitzvah of drinking four cups of wine was established corresponding to the four terms of Geulah. The Meshech Chachmah explains this on a deeper level. He teaches that there is a direct correlation between the four languages in the Torah and the mitzvoth performed with the four cups at the seder.
The first cup of the four cups is used for Kiddush. This corresponds to the first term in the pasuk V’Hotziasee. The word V’Hotziasee means and I will take you out. In context of the Geulah, the meaning is to remove one nation from being submerged within the other nation, like removing a fetus from its mother’s womb. This is why this term corresponds to Kiddush. The bracha we make at Kiddush is Mekadesh Yisrael V’Hazmanim. The holiness of Clal Yisrael is what allows them to sanctify time. Only when Bnei Yisrael are in a state of Kedushah and removed from the immorality of Mitzrayim can they sanctify time and make Kiddush. This corresponds to V’Hotzaisee, the extraction of the Jewish people from an environment of impurity and the creation of a people of holiness.
The next word in the pasuk is V’Hitzaltee, and I shall save, as in saving from a “rodef”, a murderer, and in context, one who attempts to eradicate the Jewish people. This indicates a clear distinction between Clal Yisrael and their enemies with a total absence of infighting within the nation. This corresponds to the idea in the Medrash (Bamidbar Rabbah, 20,21) that one of the reasons for the Geulah was “Shelo Gilu B’Mistorin”. This means that Bnei Yisrael didn’t reveal each other’s secrets to the authorities. There wasn’t reporting on each other. Typically the cause of Loshon Hara and “Mesirah” is a jealousy and a lack of satisfaction with one’s lot. We feel better about ourselves when others have it bad, and sometimes we try to bring this about by revealing information to the authorities.
This corresponds to the third cup of Birkas Hamazon. Birkas Hamazon indicates a satisfaction and appreciation of what I have. I have the faith and emunah that Gd will provide me with that which I need. I believe that every person has the portion he needs and everything comes from Hashem. When I am satisfied with whom I am and with what I have, I get along better with others and will not speak disparagingly of them. In a national context, this allows us to focus on who our real enemies are.
The third term used is V’Ga’altee, and I shall redeem you. Sometimes people feel it’s better to be a slave. All one’s physical needs are provided for and there are no moral responsibilities. The Gemara describes the state of an “eved” as one of immorality and no connection to family and past. When Hashem promises us redemption from slavery, it implies a connection to family and past. We are not really slaves. As the Medrash also lists as a reason for redemption, Lo Shinu es Shemam, they did not change their names. This corresponds to the second cup with which we say Maggid and begin Hallel. We assert our connection with our past. We see ourselves as if we went out of Egypt just like our forefathers did. We sing “B’Tzeis Yisrael M’Mitzrayim”, remembering our history and understanding our connection to it. This is the deeper meaning of being able to be redeemed from slavery.
The final term used is V’Lakachtee, and I shall take you as a nation. This expresses the establishment of Bnei Yisrael as a nation with all of its trappings. This was merited by Bnei Yisrael, as the Medrash again teaches, shelo shinu Leshonam, they didn’t change their language. Language is one of the unifying aspects of a nation. And part of being one people is the hope and future aspirations of the nation. This corresponds to the fourth cup over which we complete Hallel. This is the focus of the remainder of Hallel, as we say Min HaMeitzar Karasi Kah, Anah Hashem Hoshi’ah Nah. We hope for a future of reaching the final redemption as a unified nation. This process began with the establishment of Bnei Yisrael as a nation at yetzias Mitzrayim.
Each one of the four cups, the Gemara in Pesachim 118B teaches, brings with it a mitzvah. And this is the reason Chazal connected the four cups to our parsha. Each mitzvah that we perform over the cups at the seder is particularly relevant to each one of the four terms of Geulah.
Print this article