Commentaire de citation sur Isaïe 52:10

For the Lord is marching before you; The God of Israel is your rear guard.” (Isa. 52:10-12)
This is explained in the verses from Isaiah quoted above: "The Lord will bare His holy arm in the sight of all the nations:" God redeemed us from slavery even though we were not worthy of redemption. So why did God redeem the people from Egypt? "Turn, turn, away" is an expression of the haste with which Israel left Egypt. "Touch naught unclean as you depart from there:" Even though they sinned with the Egyptians, the Israelites were considered worthy of redemption because they were "bearers of the vessel of the Lord," That is, your children will one day be bearers of the vessels of the Lord who enter the covenant. Why did all of this take place: because without mercy it would have been impossible to redeem Israel. "For the Lord is marching before you, the name Lord," Adonai is the name that expresses the attribute of mercy. After this "The God of Israel is your rear guard:" only after this will God bring you to judgment.
From this verse we learn that on the eve of Passover we eat three kazaits³²A kazait is a measure of dry food – an olive's worth. One is obligated to eat at least a kazit’s worth of matzah to fulfill ones obligations three times during the Seder. For Rabbi Ettlinger the three times when we fulfill the mitzvah of eating matzah is related to the three foundational beliefs stated below as well as the way the verse in Isaiah verses retell the Exodus narrative. of matzah: one for the motzi, one for the commandment of eating matzah on Passover, one for the afikomen.³³It is not clear how the three portions of matzah are related to the verses from Isaiah. Possibly, “The Lord will bear your arm” refers to the first piece of matzah, which is related to the redemption, “Turn, turn away” refers to the second kazait which is related to Israel’s subjugation in Egypt and also the fact that they were idol worshippers. And the third kazait, the Afikomen is related to the third verse “For you will not depart in haste ….For God is marching before you, the final redemption. The piece that is consumed for the motzi is taken from a whole piece of matzah (for the redemption was complete) while the other two are taken from broken pieces of matzah. They represent three different aspects of redemption. The whole piece (for motzi) represents the completion of the redemption. The second broken piece represents lechem oni, the bread of poverty: just as a poor person sets aside some bread for later, as we have explained. The third piece represents freedom from the evil impulse. It is related to the Afikomen which in the future will negate the evil impulse.
The commandment of telling the story of the Exodus is counted on many levels to many types of people: “Even if we were all wise, discerning, elders, knowledgeable in matters of Torah,, we are commanded to tell the story. This should seem obvious that certainly the commandment applies to these three types of people since they are knowledgeable in matters of Torah. It seems superfluous to mention them. But these types of people refer to the three basic principles of faith:

DAK’ (A FINE) ‘MECHUSPAS’ (PEELED THING). In the opinion of Onkelos, [who translated the word mechuspas as meaning “peeled,” the word] is associated with the expressions: ‘machsoph’ (streaks making bare) the white;³⁸¹Genesis 30:37. ‘chasaph hashem’ (the Eternal hath made bare) His holy arm.³⁸²Isaiah 52:10. The letter sin [in the words machsoph and chasaph] is interchanged for the letter samach [in the word mechuspas], and the second root-letter of the verb [chasaph]³⁸³“The second root-letter of the verb.” Literally: “the ayin of the verb.” Following the theory of Dunash ben Labrat, the great Hebrew grammarian of the tenth century, we call the three letters of the root of any verb by the names of the three letters of the Hebrew ‘po’al’ (verb) [which is spelled pei, ayin and lamed]. Thus the first letter of any verb is called the pei of the verb, the second is called the ayin, the third is called the lamed. In the verb chasaph before us, the second root-letter is the sin or its interchange, the samach, as explained in the text. In the word mechuspas, the samach appears twice. This then is the meaning of Ramban’s saying, “and the ayin (second letter) of the verb is doubled.” is doubled, [thus making it mechuspas].

ולחשוף מים And to take water. Lit., to reveal the water, which is hidden. Comp. מחשוף to make appear (Gen. 30:37); חשף he made bare, (52:10).