출애굽기 6:6의 Chasidut
לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵ֘ל אֲנִ֣י יְהוָה֒ וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃
그러므로 이스라엘 자손에게 말하기를 나는 여호와라 내가 애굽 사람의 무거운 짐 밑에서 너희를 빼어 내며 그 고역에서 너희를 건지며 편 팔과 큰 재앙으로 너희를 구속하여
Kedushat Levi
An alternative exegesis on the use of the expression by Moses of the formula: כה אמר ה' כחצי הלילה אני יוצא בתוך מצרים, “thus has said Hashem: ‘at around midnight I shall go forth within Egypt, etc.’” We know that all the prophets with the exception of Moses introduced their prophecies with the introductory word: כה, “thus,” whereas Moses introduced his prophetic announcements with the word: זה, “this.” (Compare Sifri Mattot 2) In this verse too the question arises why Moses did not use the formula involving זה, but used only the formula used by other prophets, i.e. כה?
We will try and explain this by referring to Exodus 6,6: “therefore say to the Children of Israel: ‘I am Hashem, I and I will take you out of Egypt from under the סבלות of Egypt and I will save you from labouring for them; I will redeem you with an outstretched arm and with great judgments and I will take you to be My people and I will be your G’d.” You will note that the Torah describes the redemption in stages, commencing with the promise to take the people out from the yoke of the Egyptians, מתחת סבלות, “from the yoke, etc.”; and culminating in וגאלתי אתכם בזרע נטויה “orchestrating the redemption with an outstretched arm.” At that point we would have expected the Torah to have written: אני ה' אלוקיכם אשר גאלתי אתכם בזרוע נטויה וגו', “I am the Lord your G’d Who has redeemed you (past tense) with an outstretched arm, etc.;” we also need to understanding precisely what is meant by the word: סבלות.
We must keep in mind that for the Jewish people the Torah and its commandments constitute something from which they derive pleasure and a joy of living; for the gentiles, on the other hand, pleasure and joy of living revolves around the consumption of despicable foods, such as pigs, shellfish, etc. When a gentile or a Jew who had become an apostate converts or does teshuvah, he realizes that he had previously taken a delight in things which are abominations in the eyes of the Lord.
We will try and explain this by referring to Exodus 6,6: “therefore say to the Children of Israel: ‘I am Hashem, I and I will take you out of Egypt from under the סבלות of Egypt and I will save you from labouring for them; I will redeem you with an outstretched arm and with great judgments and I will take you to be My people and I will be your G’d.” You will note that the Torah describes the redemption in stages, commencing with the promise to take the people out from the yoke of the Egyptians, מתחת סבלות, “from the yoke, etc.”; and culminating in וגאלתי אתכם בזרע נטויה “orchestrating the redemption with an outstretched arm.” At that point we would have expected the Torah to have written: אני ה' אלוקיכם אשר גאלתי אתכם בזרוע נטויה וגו', “I am the Lord your G’d Who has redeemed you (past tense) with an outstretched arm, etc.;” we also need to understanding precisely what is meant by the word: סבלות.
We must keep in mind that for the Jewish people the Torah and its commandments constitute something from which they derive pleasure and a joy of living; for the gentiles, on the other hand, pleasure and joy of living revolves around the consumption of despicable foods, such as pigs, shellfish, etc. When a gentile or a Jew who had become an apostate converts or does teshuvah, he realizes that he had previously taken a delight in things which are abominations in the eyes of the Lord.
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Likutei Halakhot
And this is the aspect of the four cups of wine on Passover, which correspond to the four phrases of redemption - "and I will take out... and I will save... and I will redeem... and I will take them..." (Exodus 6:6-7)...
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