The chag of Pesach is also termed "zman
cheiruseinu" (the era of our freedom). This message seems
almost contradictory in the context of the labor of the pre-
Pesach scramble to get rooms clean, finish drawers and
closets, and scrub the kitchen. After a short sigh of relief,
one's heart begins racing again in the rush to finish the
kitchen, bring out the pesachdik dishes and begin
cooking.
In truth, this is part of the dual aspect of the chag.
First we make preparations to fulfill the physical duties of
the chag, otherwise known as the mitzvos of the
chag. However, it is no less important to understand
the ideas behind the mitzvos and foundations upon which
Pesach is built.
At the end of Parshas Bo, the Ramban presents a
magnificent description of these yesodei ho'emunoh.
Ramban begins by explaining what transpired in the days of
Enosh. As idol worship came into existence, the recognition
of Hashem and His function became unclear. Some people
believed a spiritual being created the world and then removed
himself from the daily, individual matters of the world, as
if He created the world and placed it on a time clock, to
work by itself. Others denied the existence of the A-mighty
entirely.
In the period of Egyptian bondage, through the transformation
of the customary and natural order of the world (the
Makkos and other miracles), it became clear that there
is a Creator of the Universe. This taught the first principle
of faith: there is an Eternal Being Who existed before the
world and Who created it.
The second principle the Ramban presents is Hashgochoh
protis. The miracles and wonders of Mitzrayim were
performed specifically for the benefit of Bnei
Yisroel, proving that the Merciful One cares and
supervises every aspect in the world.
HaRav Chaim Friedlander explains in the name of the Rosh,
that the Hashgochoh protis that Hashem showers upon
the Yid is unique and not applicable to the non-Jew. Hashem's
relationship to a Yid is on a very personal level. He
supervises every detail of his life. Additionally, a Jew
realizes that all Hashem does is for his good, even during
hester ponim, when the Hashgochoh is
concealed.
The third principle of emunah that the Ramban
elucidates from the events of Yetzias Mitzrayim, is
that Hashem is Omnipotent; there is nothing that can prevent
Him from executing His will.
Further on, the Ramban makes a comment that begs for an
explanation. He states, "Through great open miracles, one
comes to admit the hidden miracles which constitute the
foundation of the entire Torah . . ." What is the Ramban
conveying to us?
An insight can be suggested, based on the teachings of HaRav
Eliyahu Dessler. The hidden miracles referred to by the
Ramban, refer to nature. The events of nature, which are
occurring constantly and continuously around us, are in truth
as miraculous as the open miracles of Yetzias
Mitzrayim. Both are the will of the Creator and as easy
to execute. The relevance of this statement is that
occurrences which we experience daily and take for granted
are really as magnificent as the Mighty Hand and His wonders
displayed in Mitzrayim.
When we witness the sun rise and set at the exact same moment
every year, we are experiencing Yetzias Mitzrayim.
When we observe a garden and realize the green plants give
off life-sustaining oxygen for us, while we in turn provide
CO2 for them, Yetzias Mitzrayim is occurring before
our eyes. The same applies to our every heartbeat and the
plentiful air Hashem supplies for our very existence, as
well as a myriad of other natural daily phenomena, which we
tend to take for granted.
Perhaps this is what the Ramban means when he comments that
the hidden miracles constitute the foundation of the entire
Torah. If we only open our eyes we can experience — not
once in history, but daily — the Hand of Hashem, the
Hashgochoh protis that he showers upon His People.
May we all have a chag kosher vesomeiach, as well as
integrate into our hearts the yesodei ho'emunoh that
we learn from Yetzias Mitzrayim.
