Days of Darkness and Redemption: Lessons from the Exodus

 Once again we are privileged to bring you a piece by our member Rabbi Paul Bloom -- an in-depth analysis of faith through darkness, the splitting of the sea, and the significance of אֹז (oz), a tiny word that is packed with meaning.

The Plague of Darkness

In last week’s parsha, we are told about the plague of Darkness. Rashi comments on this plague, explaining, "Why did God bring darkness upon the Egyptians? Because there were wicked Jews in that generation who did not want to leave Egypt. They died during the three days of darkness so that the Egyptians would not see their downfall and say, 'They too are being afflicted, like us.'"

But why did these Jews refuse to leave? The Midrash Tanchuma (Va’era 14) fills in the answer:

"The Holy One, blessed be He, does not show favoritism and probes man's heart. There were wicked Jews who had honor and fortune in Egypt. They did not want to leave. The Holy One, blessed be He, said, 'If I smite them publicly and they die, the Egyptians will say, "Just as we are suffering, so are they." Therefore, He brought darkness upon the Egyptians.'"

Even in the midst of persecution in Egypt, some Jews felt at home in exile and rejected redemption. But what percentage of the Jewish population rejected God's salvation, opting instead to remain in Egypt? The answer is found at the beginning of parashat Beshalach:

"The Children of Israel went up from the land of Egypt chamushim (armed)" (Shemot 13:18).

Chazal interpreted "chamushim" in the sense of "chamesh," meaning five. According to Midrash Tanchuma, only one-fifth, one-fiftieth, one in five hundred, or one in five thousand Jews left Egypt. Regardless of the exact number, the message is clear: there is great danger in becoming too complacent in the lands of exile. Redemption is something we must actively embrace. We must accept the notion that our ultimate destiny is to live as a holy nation in our Holy Land. Then, when the Redeemer arrives, we will eagerly follow him to the Promised Land.

Faith and Action

R. Ya'akov Kamenetzky ztz"l expands on Rashi’s comment, emphasizing that even though the Jews were far from righteous—as evidenced by the angels’ claim at the splitting of the Red Sea that both the Egyptians and Jews were idol worshippers—not all wicked Jews perished during the plague of Darkness. Those who died were the ones who actively opposed leaving Egypt, citing the tradition that the bondage would last 400 years. They doubted Moshe and the Elders’ assurances that God had calculated the end of the bondage in the merit of the Patriarchs. Their refusal to embrace redemption ultimately led to their downfall. The rest of the Jewish people, though flawed, possessed the potential for spiritual growth. God foresaw their readiness to stand at Mount Sinai and declare, "Na’aseh v’nishma" (“We will do and we will hear”).

The Sea of Faith

When the Israelites stood before the Red Sea with nowhere to turn, Moshe prayed to God. Surprisingly, God responded: 

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה מַה־תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־בְּנֵי־יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃

"Why do you cry out to Me? Speak to the Children of Israel that they should travel" (Shemot 14:15).

Rabbi Yissachar Shlomo Teichtal explains that this teaches us an essential lesson: faith must be accompanied by action. This reinforced in Pasuk 14:22 and 14:29

The Torah twice describes the Israelites' crossing of the Red Sea:

וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חוֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃

“And the Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left” (Shemot 14:22).

וּבְנֵ֧י יִשְׂרָאֵ֛ל הָלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֣וֹךְ הַיָּ֑ם וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃

“But the Israelites had marched through the sea on dry ground, the waters forming a wall for them on their right and on their left” (Shemot 14:29).

A subtle distinction exists between these verses. In the first instance, the word chomah (wall) is spelled with a vav, as well as saying that they went into the sea first and then there was dry land. However, in the second instance it is written without a vav, resembling chamah (anger) as well as saying that they marched through the sea on dry land.

The Midrash explains that although Hashem protected Bnei Yisrael, He was also angry with Klal Yisrael because their faith was not yet complete. This is a reference to the story of Nachshon ben Aminadav, the Nasi of Shevet Yehudah. According to Chazal, Nachshon jumped into the raging sea before it split, demonstrating absolute faith in Hashem. In contrast, the rest of B’nei Yisrael waited until the waters had already parted. Hashem desired a greater level of faith from them, and their hesitation evoked His displeasure.

In every generation, there are leaders and followers. Some act with unwavering emunah (faith) and vision, willing to take bold and seemingly irrational steps based on their belief in Hashem’s providence. Others follow in their footsteps, but only after the path is clear. Redemption, however, requires initiative: waiting passively is not enough.

אֹז יָשִׂירְ-מֹשֶׂהָ ווְּנֵי יִשְׁרָאֵל אֶת-הַשִׂירָה הַזֹּאֶת

The phrase "אֹז יָשִׂיר" ("Then Moshe and the Children of Israel sang") is one of the most profound verses in the Torah. The word "אֹז" ("oz") has intrigued commentators for generations. Traditionally, it signifies a pivotal moment when the Jewish people experienced an extraordinary miracle and attained a heightened level of emunah. Not only did they witness this divine intervention, but they also achieved a clarity of mind and soul that enabled them to perceive the Yad Hashem (the Hand of God) in an unparalleled manner.

Understanding the Word "Oz"

Rashi, Ramban and many other commentators grapple with the use of "oz" instead of the more conventional "וְיְשִּׂיר" ("and they sang"). On a simple level, "oz" denotes a specific moment in time—a transformative, almost magical instance when everything coalesced into a perfect expression of faith. Even the simplest person present at the splitting of the sea achieved a level of divine clarity beyond imagination.

A Deeper Interpretation of "Oz"

To further explore this, we must examine an interesting chronological question. Rashi outlines a sequence of events, day by day, culminating in the splitting of the sea on the seventh day of Pesach. However, a discrepancy arises in parashat Shelach, where Rashi discusses the mitzvah of Tzitzit. He explains the significance of the eight threads, linking them to the supreme moment of emunah—the splitting of the sea—which he identifies as occurring on the eighth day of Pesach. This presents an apparent contradiction: the Torah explicitly states that Pesach lasts only seven days. What, then, does Rashi mean by the "eighth day of Pesach"?

Reframing the Pesach Timeline

To resolve this, we must consider the broader context of the Pesach narrative. The Exodus began on 15 Nissan, the night of the Korban Pesach and the Seder. However, Pesach is unique among Jewish holidays in that certain elements begin earlier—on the 14th of Nissan. For example, the prohibition of chametz starts at midday on Erev Pesach, signaling that the redemption process was already in motion before nightfall.

In a profound sense, the first "day" of Pesach can be understood as Erev Pesach, when the Korban Pesach was slaughtered, and the Israelites marked their doorposts with its blood. This act symbolized their spiritual liberation: while they were still physically in Egypt, they had already severed ties with Egyptian idolatry and materialism. Thus their redemption began not only on the 15th but already on 14 Nissan. With this perspective, when Rashi refers to the seventh day of Pesach, he is counting from 15 Nissan. However, when he speaks of the "eighth day," he is counting from the 14th—the true spiritual beginning of the redemption.

The Hidden Meaning of "Oz"

The word "oz" (אֹז) is written with an Aleph (א) and a Zayin (ז), numerically representing one and seven. Together, they total eight, subtly alluding to the deeper chronology of the Exodus. This number reflects the dual nature of Pesach—both its physical redemption, culminating on the seventh day, and its spiritual initiation, beginning on Erev Pesach. Moreover, even the way the letter Aleph is written in Torah script contains hidden symbolism: it consists of a Vav (ו) flanked by two Yuds (י), which together have a gematria of 26, the numerical value of Hashem's name (Yud-Heh-Vav-Heh). This indicates that Moshe Rabbeinu understood how the spiritual and physical elements of redemption were intertwined, reaching their climax on the seventh day of Pesach.

In conclusion, the word "oz" encapsulates not just a historical moment but a profound spiritual truth. It signifies the culmination of a process that began with faith and defiance in Egypt and reached its peak at the splitting of the sea. The choice of this word reflects a deeper divine structure within the Pesach story, emphasizing the unity of physical and spiritual redemption in the Jewish journey.

The Manna and the Fruits of Eretz Yisrael

The second half of parashat Beshalach discusses the manna that sustained the Israelites in the desert:

וּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן׃

"The Children of Israel ate the manna for forty years, until they arrived in an inhabited land. They ate the manna until they arrived at the border of the Land of Canaan." (Shemot 16:35)

R. Avraham Azulai, in Chesed LeAvraham, asks why the manna ceased when the Israelites entered Eretz Yisrael. If God miraculously provided sustenance in the desert, wouldn’t He do so even more in the Holy Land? The standard answer is that the manna was a temporary provision, whereas the ideal is for the Jewish people to sustain themselves naturally in their homeland. However, R. Azulai offers a deeper explanation: Divine Providence in Eretz Yisrael operates differently. In the desert, God bypassed intermediaries and sustained Bnei Yisrael directly. In Eretz Yisrael, the land’s fruits themselves embody holiness and serve the same purpose as manna.

Thus the manna did not truly cease—it transformed. The produce of Eretz Yisrael is a direct manifestation of God’s care, allowing a more intimate relationship with Him.

The Sanctity of Eretz Yisrael

R. Avraham of Sochatchov, the Avnei Neizer, explains why many Chassidic masters refrained from living in Eretz Yisrael during the 19th and early 20th centuries. Without a means of self-sufficiency, they would have relied on foreign donations, which would undermine the purpose of dwelling in the Holy Land. Today, however, earning a livelihood in Israel is far easier, making the mitzvah of Yishuv Ha’aretz (settling the Land) more attainable.

The fruits of Eretz Yisrael carry kedushah (sanctity), especially during Shemittah (the Sabbatical year). Consuming them connects us to God in a way that mirrors the manna of the desert. Each mitzvah performed with the produce of the land further sanctifies it, creating opportunities for spiritual elevation.

Conclusion

The lessons of the Exodus resonate deeply in our time. Redemption requires both faith and action. Living in Eretz Yisrael allows us to experience God’s providence directly, strengthening our connection to Him. As we celebrate Tu B’Shevat and reflect on the blessings of the land, let us embrace the sanctity and opportunities that Eretz Yisrael offers and take active steps toward our ultimate redemption.