Komentaryong Sumisipi para sa Exodo 14:12

The Reason for the Four Cups of Wine: Four Types of Redemption
Translator's Introduction:
According to the Talmud Berachot 54b, Psalm 107 is the basis for the four occasions when we recite the Gomel blessing. This is the blessing which we recite when we have faced a life threatening experience. According to the psalmist, we give thanks when we have crossed the sea, traversed a wilderness, faced an illness or have been imprisoned. In this lengthy analysis. Rabbi Bondi relates these four experiences to the four promises that God makes to the people of Israel: I will take you out, I will save you, I will redeem you, and I will take you to be My people. These four promises are commonly believed to be the based for the four cups of wine we drink at the Seder.
In Bereishit Rabbah (88:5) we find that Rabbah bar Rav Hunah said in the name of Rava: The four cups of wine are for the four expressions of redemption mentioned in connection with the story of the Exodus: “I will take you out,” “I will save you,” “I will redeem you”, and “I will take you to be my people,” in Parshat Vayera (Exodus 6). There are a number of questions to be explored in this matter. First, why does Scripture differentiate four different expressions for redemption and why did the sages connect these four expressions with the four cups of wine? Is there a basis for this connection between the words and the cups?
There were four types of redemption that took place from Egypt, and that the sages decreed a cup of wine for each type of redemption on the basis of the verse in Scripture: "I will lift up the cup of salvation and call on the name of the Lord." (Psalm 116:13)
Scripture used four terms of redemption to teach us about the four aspects of Israel's suffering. We are obligated to give thanks and praise to God for our redemption from each according to Berachot 54b: "There are four classes of people who have to offer thanksgiving: those who cross the sea, those who traverse the wilderness, one who has recovered from an illness, and a prisoner who has been set free..." As is written in Psalms 107: "They go down to the sea in ships….in their adversity they cried to the Lord and He took them out (yotzee'eim) from their troubles." (Ps. 107:23-32) "Some lost their way in the wilderness…In their adversity they cried out to the Lord and he saved them (yatzeeleim) from their troubles." (Ps. 107:4-9) "They reached the gates of death…in their adversity they cried to the Lord and He delivered them (yoshee'eim) from their troubles." (Ps. 107:18-19) "Bound in cruel irons…in their adversity they cried to the Lord and He delivered them (yoshee'eim) from their troubles." (Ps 107:10-17) …Let them praise the Lord for his steadfast love, His wondrous deeds for humankind…" (Ps. 107:8)
The Talmud changed the order from the scriptural passage and also changed the language: The sea and the wilderness are written in the present tense while illness and imprisonment are written in the past tense. Scripture also differentiates the four
• Those who go down to the sea (yordei hayam) - He took them out (yotzee'eim);
• Those who traverse the wilderness (holchei hamdibarot) - and he saved them (yatzeeleim);
• Sine who was ill and or faced imprisonment the psalm uses the expression, He delivered them (yoshee'eim).
There is a reason for this. The wilderness is a dangerous route to traverse. It is necessary, therefore, to offer a prayer to be spared from danger. To be saved (yatzeeleim) is to be kept safe from enemies and bandits as in the expression "And He saved me from Pharaoh's sword." In the face of such danger one become (helpless like) a blind, deaf and mute person; even so, he is able to escape from these dangers…
Regarding the sea, Scripture uses the language "He took them out" (yotzee'eim) instead of "He saved them." This is because one begins a sea journey entering the boat but when one reaches ones destination, one 'goes out' of the boat, as in "Noah went out of the ark." That is why the psalmist uses the word yotzee'eim "He causes them to go out," for the sea; that is, "he goes out in peace from the sea since nothing bad occurred or happened to him "Let them praise the Lord for his steadfast love" since he returned without mishap. Similarly, when one returns to his home from the wilderness without any mishaps such as bandits or wild animals one should 'praise the Lord for His steadfast love. It would appear that one should give thanks when returning from the sea or the wilderness even when nothing bad happened to the person, since God 'saved him' and 'brought him out," safely and without mishap.
This is not the case regarding illness and imprisonment. Unlike the sea or the wilderness, these experiences involve suffering and misfortune. One needs to be delivered from troubles; therefore, Scripture uses the term yoshee'eim, to describe them.
(Similarly, when Pharaoh the Egyptians pursued Israel, the Israelites could have experienced great suffering. On the one hand, the wilderness which is filled with snakes and scorpions, and on the other hand, Israel was pursued by the Egyptians and the sea was before them (there was no escape). Yet they were delivered before any harm could come to them. They were in need of the deliverance of God. Moses stood before the people and said to them, "Stand up and witness the deliverance (yeshuah) of the Lord!" the deliverance occurred before the troubles. That is why the Torah says, "God delivered (vayosha) them on that day…") Even if one does not experience danger in the wilderness, there is always the possibility of encountering danger, so that the by definition, a wilderness is considered places of suffering.
In the case of illness or imprisonment, the person is already experiencing tza'ar, trouble. We give thanks because God has removed the illness or freed us from prison. The Talmud describes these experiences in the past tense because we have already experienced the trouble and afterwards we were delivered.
If we look carefully at the four promises of redemption in Exodus 6:6-8, we notice a number of odd things about the language of these verses:
• It is repetitive; why was it necessary to say that God took us out of "the labors of the Egypt" and "from their bondage." These two expressions are the similar to one another.
• The expression, "I will take you out of the labors of Egypt," implies that God took us out of the labors but not out of Egypt. The essence of the God's promise is missing. The verse should have simply said "God took us out of Egypt."
• "I will save you from their bondage," implies that the issue was enslavement. But God actually saved the people not just from slavery but from the bitterness and the oppression that the Egyptians imposed on the Israelites.
• The expression "I will redeem you" is also surprising. The verse never mentions that God would redeem them from Egypt. It should have said "And I will redeem you from Egypt."
• The actual Exodus from the land of Egypt is never explicitly mentioned in any of the promises.
These four promises anticipate Israel's experience at the time of the Exodus. The Israelites were afraid of leaving Egypt. They realized that if they followed the most direct route out of Egypt and they did not come back within three days, the Egyptians would pursue them and inflict even more severe penalties on them after subjugating them once again.
Therefore God - the One who states the end from the very beginning - made known to Moses that they had no reason to fear the Egyptians; that God would arrange the exodus in the most effective way.
• 'I will take you out' implies from the sea, as we see in Psalm 107. God hinted in this promise that he would not take them by way of the land of the Philistines but rather by the way of the sea. The Israelites had no reason to fear the 'labors of Egyptians' because God planned to drown the Egyptians in the sea. "I will take you out of the labors of Egypt." This verse implies that I am taking you and not the Egyptians out.
• I will save you - from the wilderness. The Israelites might also be fearful that God would bring the people into the dangerous wilderness where they would face many difficult tasks. Since the wilderness is not a place where things grow, they would have to work very hard to find food. God reassured them by saying, "I will save you" implies from the wilderness, as in Psalm 107. Even if sin made it necessary to remain in the wilderness for an extended period of time, God reassured them by saying it will not be necessary for you to do hard labor. God rained down bread from heaven, quail to eat each day during the desert sojourn as well as ample water from a well.
• I will redeem you - Having reassured the people that he would protect them both at the sea and in the wilderness, the people might become anxious that Pharaoh would not let them leave at all; that he would give them freedom but keep them in Egypt. Therefore God made a third promise: "I will redeem you with an out stretched arm and with extraordinary judgments." This was a reassurance that God would pass judgment on the Egyptians and their gods while they were in Egypt.
• I will take you to be My people - Finally to the fear that they would carry the illness and injuries that were inflicted on them during their years of slavery, God reassured them by saying, "I will take you to be My people." This is a reference to the giving of the Torah at Mount Sinai. Rashi proves that God healed the Israelites of all their afflictions at the time of the revelation. Also we find the following verse in Exodus 15:26 - "I will not bring upon you any of the diseases that I brought upon the Egyptians…"
• We see then, that the first two promises are promises of safety from the sea and the wilderness, while the second two promises in Exodus 6 are promises of freedom from slavery and from illness. Since these are the four things for which we give thanks and offer praise, the sages decreed that we should toast our redemption with four cups of wine.

AND THEY WERE SORE AFRAID; AND THE CHILDREN OF ISRAEL CRIED OUT UNTO THE ETERNAL. 11. AND THEY SAID UNTO MOSES: ‘BECAUSE WERE THERE NO GRAVES IN EGYPT, HAST THOU TAKEN US TO DIE IN THE WILDERNESS’? It does not appear logical that people who are crying out to G-d to help them, should at the same time protest against the deliverance He performed for them, and say that it would have been better if He had not saved them! The correct interpretation therefore is that there were conflicting groups,³²As stated in the Mechilta here on Verse 13: “The Israelites at the Red Sea were divided into four groups, etc.” In Rabbeinu Bachya’s rendition of this text of Ramban, it clearly reads: “Therefore we can rely upon the words of our Rabbis who say that these verses represent different groups” (Bachya’s Commentary on the Torah, Vol. II, p. 113, in my edition). Ramban, however, following the plain meaning of Scripture here, does not describe them as four groups but merely as ‘conflicting groups’ without enumeration. and Scripture relates what all of them did. Thus it narrates that one group cried to G-d [for help], and another denied His prophet and did not acknowledge the deliverance done for them. They said it would have been better for them had He not saved them. It is with reference to this group that it is written, They were rebellious at the sea, even at the Red Sea.³³Psalms 106:7. This is why Scripture here repeats in the same verse the term, the children of Israel, [saying: and ‘the children of Israel’ lifted up their eyes…] and ‘the children of Israel’ cried out unto the Eternal. It thus indicates that it was the better ones among the people that cried out to G-d; the remainder rebelled against His word. This is why Scripture says afterward, And the people feared the Eternal; and they believed in the Eternal, and in His servant Moses.³⁴Further, Verse 31. It does not say “and Israel feared the Eternal, and they believed,” but it says instead “the people,” for the term the children of Israel signifies the outstanding ones, while the people is a name for the multitude. Similarly, the verse, And the people murmured,³⁵Ibid., 15:24. [clearly indicates the usage of the term people in Scripture]. Our Rabbis have also mentioned it:³⁶Bamidbar Rabbah 20:22. “And the people began to commit harlotry.³⁷Numbers 25:1. Wherever it says the people, it is an expression of reproach, and wherever it says Israel, it is one of praise.”
Now the people did not say, “you have taken us away to die in war,” but [they said], hast thou taken us away to die in the wilderness, and again they said, that we should die in the wilderness.³⁸Verse 12. This was due to the fact that long before they feared war,³⁹The Tur renders this passage thus thus: “They said that even if they would not experience any war, they did not want to go out to the desert.” they already did not want to go out to the desert lest they die there from hunger and thirst.
It is possible that they said so to Moses upon their going forth from the country while they were still in the land of Egypt, when G-d led them about by the way of the wilderness by the Red Sea.⁴⁰Above, 13:18. Perhaps they said so to Moses at the beginning: “Where shall we go? If by the way of the Philistines, they will war against us, and if by the way of the wilderness, better for us to serve the Egyptians, than that we should die in the wilderness.”⁴¹Verse 12.
It is also possible to say that the people did believe in G-d and prayed to Him to save them, but a doubt entered their hearts concerning Moses lest he took them out of Egypt in order to rule over them. Although they had seen the signs and wonders he did, they thought that he did them through some manner of wisdom. Perhaps G-d brought the plagues upon the Egyptians on account of their wickedness, [but not necessarily for the purpose of redemption of Israel, and Moses took them out of Egypt just to rule over them], for if G-d had desired their going out, Pharaoh would not have pursued after them.
And Onkelos here translated vayitz’aku (and they cried out) as uz’aku,⁴²Elsewhere Onkelos translates it v’tzalu (and they prayed). See Deuteronomy 26:7, vanitz’ak, which Onkelos renders v’tzaleinu (and we prayed). The word uz’aku, on the other hand, means “complaint,” as is explained in the text. thus making its purport to be “complaint,” meaning that they did not pray to G-d but that they complained to Him for having taken them out of Egypt. It is similar in usage to that in the verse, ‘vayitz’aku’ unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?⁴³Above, 5:15. [which does not mean “and they prayed,” but that they complained.] Similarly, Then there was a great ‘tza’akath’ of the people and of their wives against their brethren the Jews,⁴⁴Nehemiah 5:1. which means they were complaining against them with a great voice and outcry.
In the Mechilta we find;⁴⁵Mechilta on the verse before us. “They seized upon the occupation of their fathers, [i.e., at first they conducted themselves properly in that they prayed to G-d as their fathers had done]. And they said unto Moses: ‘Because were there no graves, etc.?’ After ‘they had added leaven into the dough,’⁴⁶Ramban will explain further on that this is a euphemism for the yeitzer hara (the evil inclination). In other words, after doubts had entered their minds and excitement was stirred up, they came to Moses and said to him, etc. they came to Moses and said to him, Is not this the word that we spoke unto thee in Egypt, etc.?”⁴¹Verse 12. The “leaven in the dough” is a reference to the evil inclination. Thus the Sages in the Mechilta intended to say that at first the people prayed to G-d to instill in Pharaoh’s heart the desire to turn back from pursuing them. However, when they saw that he was not turning back but instead was marching and drawing near them, they said, “Our prayers have not been accepted,” and an evil thought entered their hearts to find fault with Moses as they had previously done.

And Moses pleaded. Some say that vayechal [pleaded] comes from the language of “vatitchalchal” [trembled], meaning he was seized with fear and trembling before God. That is, it is an expression [that reflects] anger, because he saw the greatness of God’s anger and was terrified by the fear of God, and said, Why, O Lord, does Your anger burn? For if You had said You would discipline them Yourself as a man disciplines his son, I would have been silent, but why did You say You would send a cruel angel of wrath and anger against them? Why would You do this to Your servants? For I have arguments against this.
The first argument is against Your people. For You said to me, Your people have corrupted themselves, referring to the mixed multitude [erev rav], so why does Your anger burn against Your people, meaning Israel?
The second argument is, whom You brought out of the land of Egypt. A land full of idolatry, so it’s not so surprising if they were seduced by their old habits.
The third argument is, with great power. This is against the attribute of judgment, for according to the strict line of justice, it would have been proper to destroy them within the land of Egypt, as it is written in Ezekiel (20:13), And I said I would pour out My wrath on them in the midst of the land of Egypt. But I acted for the sake of My name, etc. And after You brought them out with great power against the attribute of judgment, they were already known to You as idol worshipers, so what is new now?
The fourth argument is, and with a mighty hand. For it is known that Israel did not want to leave Egypt, as it is written (Exodus 14:12), Didn’t we say to you in Egypt, “Leave us alone; let us serve the Egyptians”? And it is written (Exodus 13:18), And the children of Israel went up armed [chamushim] out of the land of Egypt. For only one-fifth [chamushim can also mean “one-fifth”] went up, and four-fifths died during the three days of darkness because they did not want to leave Egypt. And even those who did leave, You brought them out with a mighty hand, against their will, not according to their pleasure, as it is written (Exodus 13:9), For with a mighty hand the Lord brought you out of Egypt. And since You brought them out from there, it is fitting for You to have mercy on them, so that people will not say, “He brought them out with evil intent,” since they left at Your command.