Mitzvos Recalling the Exodus
בפסוק והי' כו' לאות כו' ולזכרון ב"ע כו' תורת ה' בפיך.
“In the verse: ‘And it shall be… for a sign… and for a remembrance… that the Torah of the Lord may be in your mouth.’”
The Sefat Emet begins by noting that the Torah associates the commandments with the remembrance of the Exodus, emphasizing their role as signs that keep this memory alive.
כי הקב"ה תלה התורה ומצות ביצ"מ.
“For the Holy One, blessed be He, suspended the Torah and the commandments upon the Exodus from Egypt.”
The entire structure of Torah observance is rooted in liberation from Egypt; the Exodus is the foundation that enables mitzvah‑fulfillment.
כמ"ש אנכי ה"א אשר הוצאתיך.
As it is written: “I am the Lord your God Who brought you out.”
The giving of the Torah begins by invoking the experience of redemption, showing that freedom precedes obligation.
והיינו שא"י לזכות לתורה עד שיוצאין משיעבוד הטבע והסט"א.
“Meaning, one cannot merit the Torah until one leaves the servitude of nature and of the Other Side.”
Receiving Torah requires inner liberation from constricting forces—both natural limitation and spiritual impurity.
כדאיתא מאן דכפות באחרא א"י לקבל עמ"ש.
“As it is taught: one who is bound to another cannot receive the yoke of Heaven.”
A divided allegiance prevents full acceptance of God’s sovereignty.
והוצרך הקב"ה לעשות לנו נסים ונפלאות לצאת מן הטבע.
“Therefore God had to perform miracles and wonders for us to break free from nature.”
The miraculous Exodus broke the constraints of natural law so Israel could become capable of receiving Torah.
והש"י זכר עשה לנפלאותיו.
“And the Holy One made a remembrance for His wonders.”
God established ongoing reminders so the transformative power of the Exodus would continue in daily life.
ונתן לנו מצות שעל ידיהם מתעורר ונזכר יצ"מ.
“And He gave us commandments through which the Exodus is awakened and remembered.”
Mitzvot serve as experiential triggers that renew consciousness of liberation.
כמו במצות תפילין.
“As in the commandment of tefillin.”
Tefillin embody the remembrance of the Exodus in physical practice.
ד' פרשיות. שנים מיצ"מ קדש והי'. וב' לקבל מלכותו ומצותיו שמע והי'.
“There are four passages: two concerning the Exodus (‘Kadesh’ and ‘Vehaya’), and two accepting His kingship and commandments (‘Shema’ and ‘Vehaya’).”
Tefillin combine remembrance of redemption with the acceptance of divine authority.
ורמזו חז"ל טט בכתפי שנים פת באפריקי שנים.
“And our Sages hinted: ‘Tot’ means two in the language of Katpi; ‘Fot’ means two in the language of Afriki.”
This midrash emphasizes the unity of multiple elements within tefillin, symbolizing acceptance of Heaven’s yoke.
לקבל עמ"ש על שכמם. ולפרוק שיעבוד הסט"א.
“To accept the yoke of Heaven upon their shoulders and to cast off the servitude of the Other Side.”
Tefillin function spiritually to free a person from negative forces.
וצריך כל אדם לידע כי המצות שנתן לנו הש"י. בפרט אותן שנק' אותות. הם פועלים ומסייעים לכל אדם.
“Every person must know that the commandments God has given us—especially those called signs—act and assist every individual.”
Mitzvot are spiritually active forces, not passive symbols.
וכמו שאדם מניח תפילין למטה ורוצה לצאת משיעבוד הגוף ולכנוס לקבלת מלכות שמים.
“Just as a person places tefillin below in this world and seeks to leave the bondage of the body and enter acceptance of Heaven’s kingship…”
The physical act reflects a spiritual striving toward liberation and divine connection.
כמו כן השורש בשמים מוציא נשמתו ונפשו מסט"א ומתקשר אל הקדושה.
“…so too the root above draws his soul out from the Other Side and binds it to holiness.”
The mitzvah awakens a heavenly response that lifts the soul upward.
ורמזו חז"ל בתפילין דמרי עלמא ע"ש פ"ק דברכות.
“And our Sages hinted at the tefillin of the Master of the universe, as cited in Berakhot.”
The Talmud describes God as wearing tefillin, mirroring the human act.
והרמז כנ"ל כאשר בנ"י מניחין תפילין למטה בעוה"ז ופורקין מעצמם עול סט"א ומקבלין עליהם עול מלכותו ית"ש.
“And the hint is as above: when Israel place tefillin below in this world, casting off the yoke of the Other Side and accepting His kingship…”
The human act initiates a reciprocal divine act.
כן כביכול הקב"ה מניח תפילין וקושר את בנ"י אליו. ופורק מעליהם עול סט"א.
“…so, as it were, God places tefillin and binds Israel to Himself, removing from them the yoke of the Other Side.”
God mirrors Israel’s gesture, strengthening their bond and freeing them from negative domination.
לכן בתפילין דמרי עלמא ג"כ ב' פרשיות לשבחן של ישראל מי כעמך ישראל. מי גוי גדול כו'.
“Therefore, in the tefillin of the Master of the universe there are also two passages praising Israel: ‘Who is like Your people Israel?’ ‘What great nation…’”
God’s tefillin proclaim the greatness of Israel.
וב' פרשיות להצילם מסט"א. או הנסה אלקים. עם נושע בה' כו'.
“And two passages for their deliverance from the Other Side: ‘Has God ever…?’ ‘A people saved by the Lord…’”
These express God’s ongoing protection of Israel from harmful forces.
ובשבת קודש אחז"ל שא"צ תפילין שהם עצמם אות.
“And regarding Shabbat, our Sages said that tefillin are unnecessary, for Shabbat itself is a sign.”
The holiness of Shabbat replaces the need for external symbols.
כי שבתות וי"ט הם בעצמם זכר ליצ"מ ונתעורר בהם גאולת מצרים בלי עובדא.
“For Shabbats and festivals themselves are a remembrance of the Exodus, and in them the redemption of Egypt is awakened without any action.”
The day itself carries the power of liberation.
ויכולין לעשות כולו תורה.
“And they can engage entirely in Torah.”
On these days, the soul is freed to devote itself wholly to divine study.
שהנשמה היורדת בש"ק היא חירות משיעבוד הסט"א דלית לון שליטה בש"ק ומתעברין מינה כו'.
“For the soul that descends on Shabbat is free from the bondage of the Other Side, which has no dominion on Shabbat, and it becomes impregnated with added holiness.”
Shabbat brings a higher soul that is untouched by negative forces and elevates the person.
Summary: The Sefat Emet teaches that mitzvot—especially tefillin and Shabbat—awaken the Exodus, freeing a person from the forces of nature and impurity. Human action below elicits divine action above, binding Israel to God and releasing them from the Other Side.