‫פרשת כי תצא‬
A unique phrase appears only three times in the Torah, all in our Parsha, and
twice in very similar verses.
"Ba'derech b'tzeis'chem miMitzroyim" (D'vorim Perek 23, Posuk 5, Perek 24,
Posuk 9 and Perek 25/Posuk 17), on the way, when you were leaving Egypt.
The first Posuk relates to the prohibition of descendants of Moav and 'A'mon
of marrying Jewish women.
The second two are in the context of
remembering. The former tells us to remember that which occurred to
Miriam. The latter refers to remembering 'Amalek. [There is a similar Posuk
in Sefer Y'hoshua (Perek 5/P'sukim 4 and 5). Here we will refer to those
verses relating to remembering, where the phrase "Ba'derech b'tzeis'chem
miMitzroyim" requires special examination as we shall see. In the first of the
P'sukim, relating to the prohibited marriages, this phrase is intrinsic to the
reason the Torah cites for the ban. The historical perspective is the issue.
[Similarly, the verses in Y'hoshua require the phrase for the discussion there
of those who had Bris Milah at that time.]
Before examining the role of the phrase in each of the individual P'sukim
relating to the Mitzvah to remember , we need to wonder what the phrase
adds to our understanding. Each of the above P'sukim refers to events
previously documented in the Torah in the clearest of fashions. We learned
about 'Amalek in the last verses of Parshas B'shalach. Miriam's behavior was
discussed in the final verses of B'ha'a'lo'scho. The former occurred almost
immediately after the Exodus, the latter following Mattan Torah, at the end of
the first year or at the beginning of the second. Thus, without being told, we
knew these events were after they left Egypt and prior to their arrival in Eretz
Yisroel. The purpose of these Mitzvos is to remember the punishment that
accrued to Miriam for speaking L'shon HaRa and the evil perpetrated by
'Amalek in order to eradicate them. Based on all this, the phrase seems
superfluous.
The question is compounded when we look at the Mitzva to remember
'Amalek. After setting the historical perspective with the words "Ba'derech
b'tzeis'chem miMitzroyim" (Perek 25/Posuk 17), the Torah writes in the
following verse, "a'sher ko'r'cho ba'de'rech" (Perek 25/Posuk 18), he [Amalek]
met you "on the way". If the intention of "ba'de'rech" in the previous verse is
to give a geographical description, the word "ba'de'rech", repeated in the
second verse would be completely unnecessary.
These questions lead us to a new understanding. "Ba'derech b'tzeis'chem
miMitzroyim" must have implications that are more than historical/geographic
when they are placed within Mitzvos of "Zachor"-remembering.
Let us
consider the difference between the phrase "b'tzeis'chem miMitzroyim"
without the word "ba'de'rech" and with it.
Were the Torah to say
"b'tzeis'chem miMitzroyim" alone we would see them as words of celebration.
You have left Egypt. It is behind you and it belongs to your past. We would
relate to the phrase in the way the Paytan of Tish'a B'av did. In the Kinah
recited a few weeks ago, "Eish Tukad B'kir'bi" he describes, in an alphabetical
acrostic, our joyous and happy feelings "b'tzei'si miMitzroyim", when I left
Egypt, and contrasted them with the mourning of "b'tzei'si miY'rusholoyim",
when I was exiled from Jerusalem. The word "b'tzei'si" means an exit which
is final and complete. Had the Torah used the phrase "b'tzeis'chem
miMitzroyim" without the word "ba'derech", I would have given it the same
meaning.
However, the word "ba'derech" comes to modify the rest of the phrase and
means we were on the way of leaving Mitzrayim, but we had not left it
completely. We were only "on the way". Thus, the entire phrase sheds light
on the wholeness of the Posuk and the idea it represents. Associate your
memory of Miriam with your knowledge that it was connected to the
unfinished Exodus from Egypt. Associate your memory of Amalek with your
knowledge that it was connected to the unfinished Exodus from Egypt.
It is perhaps easier to understand the meaning of this idea in connection with
Amalek. In fact we had just left Egypt. We had crossed the Yam Suf and
were frightened by what we saw. The pursuing Egyptian army was
overwhelming even though Hashem's strength at the Exodus should have
remained fresh in our minds. We had not yet received the Torah (though
some Mitzvos were given at Marah) and thus had not experienced that
incredibly unique event that had never occurred in the past and would never
occur, ever again. This singular event awaited them and thus we cannot hold
them responsible so much. They were still "on the way" out of Egypt and had
not left it behind.
The time of the event of Miriam was completely different. The Torah had
been given and the Mishkan erected. Egypt should have been behind them.
However, the Torah says that the sin of L'shon Ha'Ra' that Miriam committed
was a proof that their spiritual Exodus had not matched their physical Exodus.
Their bodies had left Egypt but their souls were still in transition.
Moreover, whereas the events that let us be vulnerable to 'Amalek were
indicative of the weakness of the general populace ("ha'ne'che'lo'shim"-Posuk
18), the events relating to Miriam referred to the highest echelon of
leadership-Miriam and Aharon (see Rashbam).
By describing the L'shon
ha'Ra of Miriam as occurring "Ba'derech b'tzeis'chem miMitzroyim" the Torah
gives us a perspective on our shortcomings. Being part of gossip and slander
means we are attached to Mitzrayim, we haven't let go of it.
So, what are we to remember? All Poskim agree there is a Torah Mitzvah to
remember Amalek. Ramban says that remembering Miriam is a Mitzvah as
well. It is a Mitzvah to remember to speak in a way that will separate us
from those who are still connected to Egypt. If the memory serves its
purpose it will allow us to sever our ties with all that Egypt represents. 3315
years have past since Y'tzi'at Mitzrayim, but when we slander or gossip it is as
we are still there. Our personal accomplishments, as important as they may
be, are ignored, temporarily at least, when we speak L'shon Ha'ra', and we
join with all the other "ne'che'sho'lim", those weak people who are struggling
to leave, struggling to keep up, struggling to go forward.
If we are honest with ourselves we should be disturbed at this point. Who is
fully accomplished? Who has reached their potential? Who does not suffer
setbacks even if we are most sincere about our aspirations? Does that mean
we are doomed to always be only "Ba'derech b'tzeis'chem miMitzroyim", with
its negative implications?
The present Belzer Rebbe Shlita offered a wonderful explanation of the first
verse of Tehillim 119. It says there, "Ash'rei s'mi'mei do'rech ha'hol'chim
b'soras Hashem." Happy and steadfast are those who have completed the
way, who are going in the Torah of Hashem. The question begs to be asked.
If they are "hol'chim", going, how can they be called "t'mi'mei dorech", as if
they have completed their trek? He explained that is the gift of Torah. If a
person is going "b'soras Hashem", that derech is considered to be complete
with each step taken. Yes, there are an infinite number of steps that await us.
Nonetheless, a Torah step taken appropriately in "t'mi'mus" in an of itself.
The "t'mi'mei do'rech" of the Posuk in Tehillim is in contrast to the "Ba'derech
b'tzeis'chem miMitzroyim" of our Parsha.
The antidote is Torah and a true to commitment to it. As we approach the
Yomim Noraim we can sever our ties with the evil of Egypt and seek
perfection, one step at a time.
Shabbat Shalom
Ktiva VaChatima Tova
Rabbi Pollock