Passover תרנ”ה-תרנ”ו 18
בפסוק מושיבי עקרת הבית אם הבנים שמחה.
“In the verse: ‘He causes the barren woman to dwell in a home, a joyful mother of children.’”
The Sefat Emet opens with the psalmic phrase, hinting that the transformation from barrenness to joy reflects a spiritual process.
ואיתא בגמ’ אמרה כנס”י עשוני בניך כחולדה זו הדרה בעיקרי הבתים.
“And it is stated in the Gemara: said Knesset Yisrael, ‘Your children have made me like a weasel dwelling in the foundations of houses.’”
The Midrashic image expresses how the Shechinah feels exiled, dwelling in hidden, lowly places because of Israel’s condition in exile.
כי נשמות בנ”י הם למעלה בקודש.
“For the souls of the children of Israel are above, in holiness.”
The intrinsic root of Israel’s souls is in a supernal realm of sanctity.
ונשתלחו בעוה”ז בכל אלה המקומות להוציא הנ”ק מכל מקום.
“And they were sent into this world, into all these places, to extract the holy sparks from every place.”
Exile serves a purpose: the dispersal enables the elevation of scattered sparks of holiness.
והשכינה שורה בתוכם כמ”ש עמו אנכי בצרה.
“And the Shechinah rests among them, as it is said: ‘I am with him in distress.’”
The Divine accompanies Israel in exile, empowering the process of spiritual elevation.
ובכחה יכולין להעלות כל אותן הדברים.
“And through Her power they are able to raise all those things.”
The Shechinah grants Israel the capacity to elevate the holy sparks found in the world’s depths.
וכשהם בגלות הם בבחי’ עקרה.
“And when they are in exile, they are in the aspect of ‘barren.’”
In exile the potential is concealed, comparable to barrenness: the inner fruitfulness cannot yet emerge.
דיש בחי’ סתים וגליא כעין שחורה אני ונאוה.
“For there is a concealed and revealed aspect, like the verse: ‘I am black but beautiful.’”
This expresses duality: outward darkness masks inner beauty and holiness.
כי א”י לגלות פנימיות הגנוז בגלות.
“For it is impossible to reveal the inner essence that is hidden during exile.”
The inner spiritual core remains suppressed until redemption.
אבל כשבא זמן גאולה נעשית אם הבנים שמחה.
“But when the time of redemption arrives, she becomes a joyful mother of children.”
Redemption restores fruitfulness and reveals the inner spiritual vitality.
וכ’ מושיבי למה שהי’ מקודם.
“And it says ‘He causes her to dwell,’ referring to what had been before.”
The verse hints that redemption retroactively reframes the meaning of the prior barrenness.
וכשנגאלין מעלין הכל אל השורש ונותנים שבח גם על הגלות שרואין שהכל הי’ צורך גבוה.
“And when they are redeemed, they elevate everything back to the root, and they give praise even for the exile, for they see that it was all for a higher need.”
Redemption unveils the purpose of exile, allowing gratitude even for suffering.
וכ”כ וראו בניו גבורתו שבחו והודו לשמו.
“And so it is written: ‘His children saw His might; they praised and thanked His Name.’”
The verse reflects two responses—praise for redemption and thanks for understanding the past.
שבח על הגאולה.
“Praise for the redemption.”
Praise expresses joy at the revealed deliverance.
והודי’ על הגלות שהיו מצטערין מקודם וחשבו כי לרעתם הוא וכשנגאלו נותנין הודאה גם על הגלות.
“And thanks for the exile—for previously they suffered and thought it was for their harm, and when redeemed they give thanks even for the exile.”
After redemption they recognize the hidden good embedded in their former suffering.
ולכן סדרו זה הנוסח באמת ואמונה ערבית לחזק ידינו בגלות להאמין כי הכל לטובה.
“Therefore they arranged this text, ‘Emet ve-Emunah,’ in the evening prayer, to strengthen us in exile to believe that all is for the good.”
The liturgy is structured to reinforce faith during darkness, affirming the ultimate goodness of all events.
The Sefat Emet teaches that exile conceals inner holiness, yet enables the elevation of sparks; redemption then reveals the purpose of exile, leading to gratitude for both suffering and deliverance, a truth affirmed in evening prayer.
