Redemption Through Exodus Stories

כל המרבה לספר ביציאת מצרים הרי זה משובח.

Whoever increases in telling the story of the Exodus from Egypt is praiseworthy.

The greatness of recounting the Exodus is unlimited and always expanding.

ע"פ מה דכתיב עושה גדולות כו' ונפלאות עד אין מספר.

As it is written: “He performs great deeds and wonders without number.”

The miracles of the Exodus have no finite measure.

פי' שאין להנפלאות מספר כלל.

This means that the wonders truly cannot be counted.

They extend infinitely beyond human enumeration.

והם מתרחבים ונמשכים בכל עת יותר ויותר עפ"י כח הצדיקים.

And they continue to expand and draw forth ever more through the power of the righteous.

Spiritual leaders bring new revelation into the ongoing miracle of the Exodus.

כענין שנאמר בתורה שמוצאין בה תמיד טעמים חדשים דדיה ירווך כו'.

As with Torah, in which new meanings are always found, “its breasts will satisfy you.”

The miracles of the Exodus resemble Torah in their endless capacity for new insight.

כמו כן ביצ"מ שנעשה מזה תורה כדמצינו שדרשו כל אחד יותר והעלו לר"נ מכות כו'.

So too with the Exodus, which became like Torah, as each sage expanded its meaning, even deriving 250 plagues and more.

The sages’ expansions show the depth and ongoing revelation of the Exodus story.

ביד חזקה ובזרוע נטוי'.

“With a strong hand and an outstretched arm.”

These terms describe Divine power in redeeming Israel.

ואלו לא הוציא כו'. פי' עכ"ז אנו משבחין.

“And if He had not taken us out…” meaning that nonetheless we offer praise.

Even imagining non-redemption highlights the magnitude of praise.

דקשה וכי יש צורך ליד חזקה אל הבורא ית'.

For it is difficult: does the Creator require a strong hand?

The Torah’s descriptions cannot imply limitation in God.

רק הענין הוא ע"י שנשבע הקב"ה והבטיח לאבות להוציאנו ממצרים.

Rather, the matter is that God swore to the Patriarchs to redeem us from Egypt.

The Divine oath shapes the form of the redemption.

לכן עשה הגלות קשה כל כך עד שיהי' נכלל בו כל הגליות.

Therefore He made that exile so harsh that all future exiles would be included within it.

Egypt contained the root of every later exile.

עד שאלו לא הוציא כו' אנו ובנינו כו' וכל זה היה לטובתנו.

So that if He had not taken us out, we and our children… and all this was for our benefit.

The extremity of exile made redemption transformative.

וכן איתא כי בזרוע נטוי' היא השבועה כמ"ש נשאתי את ידי כו'.

And it is taught that the “outstretched arm” refers to the Divine oath, as in “I have lifted My hand.”

The imagery indicates God’s sworn commitment.

ויש בכל גלות ומיצר קצת מגלות מצרים.

Every exile and constriction contains something of the Egyptian exile.

Egypt is the archetype of all spiritual bondage.

לכן מספרים בכל יום יצ"מ.

Therefore we recount the Exodus daily.

Because its pattern repeats constantly in life.

וז"ש הרי אנו כו' פי' שמרגישין בכל עת הגלות מצרים.

Hence “Here we are…” meaning we sense the Egyptian exile at every moment.

The experience of constriction is ongoing.

רק שנגאלין תמיד בכח גאולה הראשונה כנ"ל.

But we are continually redeemed through the power of the first redemption.

The primal Exodus empowers all future redemptions.

וירד מצרימה אנוס עפ"י הדיבור.

“And he went down to Egypt compelled by the command.”

Jacob descended by Divine decree.

פרשנו כי יוסף נקרא פי הדיבור.

We explained that Joseph is called “the mouth of speech.”

Joseph embodies the Divine power of articulated speech.

סימן לדבר כי פי המדבר אליכם.

As in the verse: “It is my mouth that speaks to you.”

Joseph explicitly identifies himself with “the mouth.”

והביאור נתבאר במ"א.

This explanation was clarified elsewhere.

The fuller teaching appears in another passage.

ולפי שהוציא עצמו מן הכלל כו' הקהה את שיניו כו'.

And because he removed himself from the community, “set his teeth on edge.”

The wicked son separates himself from the collective.

אלו הי' שם לא הי' נגאל.

If he had been there, he would not have been redeemed.

Redemption requires belonging to the covenantal people.

כי עיקר הגאולה משיעבוד מצרים כדי להיות מוכן לקבל מלכות שמים.

For the essence of redemption from Egypt was to become ready to accept the Kingdom of Heaven.

Freedom was for the sake of Divine service.

כמ"ש הללו עבדי ה' ולא עבדי פרעה.

As it is said: “Praise, servants of God, and not servants of Pharaoh.”

True liberation is service of God alone.

וכ"כ הוצאתי אתכם מארץ מצרים להיות לכם לאלקים.

And as it states: “I brought you out of Egypt to be God to you.”

Redemption’s purpose is covenantal relationship.

ז"ש בעבור זה לקיים מצותיו.

Thus: “Because of this”—to fulfill His commandments.

The commandments are the expression of redeemed life.

לכן הרשע שממאן בעבודת הבורא כופר בעיקר ואין לו חלק בגאולת מצרים.

Therefore the wicked one who refuses Divine service denies the essence and has no share in the redemption.

Rejection of the covenant nullifies participation in redemption.

וכ"כ בצאת ישראל כו' היתה יהודה לקדשו ישראל ממשלותיו.

As it says: “When Israel went out… Judah became His sanctuary, Israel His dominion.”

Israel immediately accepted God’s kingship upon redemption.

פי' שהיו מוכנים מיד לקבל עליהם מלכותו ית'.

This means they were ready at once to accept His sovereignty.

The Exodus prepared them for Divine kingship.

ולהמליכו לברר ממשלתו על כל הברואים.

And to crown Him, clarifying His dominion over all creation.

Israel reveals God’s rule to the world.

כמ"ש הוצאתי את צבאותי כו'.

As it is written: “I brought out My hosts…”

Israel emerges as God’s hosts and representatives.

The Sefat Emet teaches that the Exodus is infinite in meaning, continually expanding through the righteous, forming the root of all exiles and all redemptions. Its purpose is acceptance of Divine sovereignty, and only those who join the covenantal community share in its redemption.