A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.
Parshas Va’era
V’heiveisi
The national celebration of Klal Yisrael’s first taste of freedom and our unlimited spiritual potential is commemorated each year at the Seder table. Punctuating the ritual are four cups of wine corresponding to the arba lishonos shel geula elucidated in the parsha; v’hotzeisi, v’hitzati, v’goalti, v’lakachti. As we lift each kos we feel ourselves transformed from avadim to bnai chorin. We are reminded that we were once four very large steps away from redemption and Hashem Yisborach redeemed mitachas sivlos Mitzrayim, our tolerance for horrific state of affairs Yidden experienced amongst the decadence of Egyptian society.
The Netziv explains how these four expressions of geula describe the actual transformational stages we needed to master as we learned to be free. As slaves for so long, Klal Yisrael had to escape the shackles of an earthy, physical dependence and slave mentality represented by the brick and mortar of Egyptian servitude. It had to disgust us. V’hotzeisi, once purged of the arduous labor which sapped our physical and spiritual will, we were ready for v’hitzalti, to be saved from the reign of the wicked Pharoah. Indeed, as soon as the suffering eased we could break free from the shackles of Pharoh’s oppressive rule. We no longer viewed his iron fisted reign of Egyptian society as having a personal impact upon us. We no longer looked up to the cultural mores of a people which enslaved its inhabitants physically, mentally and spiritually. Thus, v’goalti, redemption was ours. We were ready to be extricated. Hashem Yisborach, Hu V’lo Achar delivered geula. Finally, having broken away from our reliance upon the Mitzrim in every phase of our lives, we were now deserving of Hashem Yisboarch declaration of, v’lakachti, as He took us for His very own by giving us His most precious treasure the Torah Hakedosha.
These four progressive steps, are each a bracha. They define our metamorphosis into the am segula and are reflected in the arbah kosos at each Seder table. Indeed they represent the pattern of klal Yisrael’s indomitable spirit which molded us into the nation ready to exclaim naaseh v’nishma just a short time later. As a result, they are forever. Each a defining attribute of the lofty soul of our people.
Yet, we are aware of a fifth expression of geula – which most derive from the word v’heveisi. Why is it left bereft of a bracha of its own? In fact the Gemarah in Arvei Pesachin 118 teaches that we are to recite Hallel Hagadol on this ubiquitous kos chamishi. Interestingly, the Rambam and other Rishonim teach “shemitzvah la’asos kos chamishi aval ein li’eekuvah?” – It is a mitzvah to take a fifth cup but it is not a requirement. How are we to understand this optional fifth toast to our freedom, the kos we affectionately describe as the kos shel Eliyahu? Why is it optional? Is it less important? Why is it separated from the group?
The approach offered by the Netziv is both frightening and inspiring. He explains that the fifth kos is less about v’heiveisi and more about the verb in the previous posuk which follows v’lakachti and precedes the declaration of v’hieveasi. That word is vidatem – to know Hashem Yisborach. Vidatem, is the madreiga of clarity in our emunah. It is a level for which we must strive. It is not gifted to us without our personal effort. As the ambition of our avoda it is not the prerequisite of our cheirus, rather it is its product. It is what we must work for each and every day to achieve. And, not every one will be successful. As such it does not boast a bracha of its own. Rather – it accompanies our Hallel Hagadol, our great song of praise of the Ribbono Shel Olam found not merely in the pages of the Haggadah but in the Torah we learn, the mitzvos we keep and the maasim tovim we perform. No it is not a chova, for the opportunity to sing His song is left up to us. It is a mitzvah, the ultimate expression of yiras Shamayim for which we are all to strive.
Still we are left to wonder how do we reconcile the approach of the Netziv and his emphasis of the word of vidatem as the source for the kos chamishi with our childhood memories of most mifarshim who identify the “extra” fifth cup reflecting the word, v’heiveisi? The answer of course becomes obvious. Vidatem is inexorably linked to all that v’heiveisi implies. Indeed, to be ready for the ultimate geula we must work on our emunah. We must strive leidah es Hashem to know the Ribbono Shel Olam with all our heart, soul and might and to act accordingly. V’heiveisi is the result, vidatrem is the process we can all take to lead us to the ultimate Hallel Hagadol, bimahara biya,einu.
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