Of Tastes and Tales R Eytan Feiner

1

CONGREGATION KNESETH ISRAEL/ THE WHITE SHUL

FAR MORE THAN MERE TASTES AND TALES R’EYTAN FEINER

Pesach

On seder-night, the VilnaGaon informs us, there are more mitzvos to be performed than on any other night of the year.[1] Inviting ourselves to the table for a quick look, we can’t help but notice that the vast majority of the night’s mitzvos revolve around food and drink; a smorgasbord of delights carries us through the evening, as we sample and imbibe one taste after another. While the abundant symbolism certainly dominates the culinary consumption, as we are stirred to remember- nay, reenact- the miraculous transition from slavery to freedom, we are, nonetheless, focusing a great deal on the night’s menu. Which naturally leads us to ask the obvious fifth question: How are we to understand this repetitive focus on the food that fills our seder-plates and tables?[2]

Let us not lose sight, as well, of the emphasis on seder-night of retelling the story of the geula from Mitzraim, of engaging in the stimulating discussion surrounding the highlight of the evening, the Pesach Haggadah. The mitzvah of sippur yetzi’as Mitzraim- far more encompassing than the everyday obligation of simply remembering- mandates that we recount the entire concatenation of events from oppression to redemption.[3] The deeper we delve and the more we elaborate, the ba’al haggadah remarks, the more we are deserving of praise.

It is thus also a night of plentiful talking, of exploring a saga replete with meaningful lessons, as we do so much more than the mere delightful telling of tales. It is a time that sees us, all family members included, engrossed in constant speech, as the yom tov of Pesach gets under way- a yom tov, the Arizal writes,[4] which is essentially one of “peh sach,” when the “mouth” indeed does lots of “talking”.[5]No wonder, then, that when the Sefer Yetzira (5:7) remarks that “sicha,” speech/talking, corresponds to the month of Nissan, the Vilna Gaon explainsthatit is because of all the sippur yetzi’as Mitzraim and the “vi’hegadita li’vincha” of the Pesach seder.[6] In fact, seder-night is the only night of the year when we recite and sing the praises of Hallel, and we do it with- what else- but the very same peh already occupying the Pesach-night stage… And when Chazal wish to expound upon the importance of speaking properly, the backdrop for such a discussion is, most appropriately, Maseches Pesachim (3a-3b), the masechta named after, and discussing, the yom tov of “Peh sach”.[7](R’ Tzaddok HaKohen writes often that every idea presented in the gemara finds its place in a given masechta for a specific reason.) The masechta’svery first word, in fact- and thus its very first lesson- is the care and concern in selecting only the proper choice of terminology in one’s speech (see bottom of 3a).

The common denominator emerging from all our tastes and tales is a clear focus on the peh, as the mouth dominates the mitzvos of a yom tov whose very name serves to highlight its prominent role. The eating itself is accompanied by much explanatory discussion as the matzah, the lechem oni, is labeled the bread upon which onin alav divarim harbei, “we respond upon it with many words” (Pesachim 115b),[8] while the mitzvah of sippur yetzi’as Mitzraim must be performed specifically at a time when the matzah and marror are munachim li’fanecha, “placed before you” (Mechilta). Intertwined throughout,[9] the seemingly endless eating and talking are the activities occupying the spotlight during “Peh sach,” inspiring us to better understand the significance of the mouth and specifically the power of speech. Let us, then, attempt but a taste of what our koach ha’dibbur is all about.

Forming the “Speaking Spirit”

When the Torah relates that, “man became a living being” (Beraishis, 2:7), TargumOnkelosand Targum Yonasan ben Uziel define “living being” as “ruachmimalila,” a speaking spirit.[10] Accordingly, the “life” that is unique to man and elevates him above all other forms of creation, is his power of speech.[11] Hence, when Chazal delineate the four categories that encompass all objects of creation, they accord the title of “midaber” to the human species,[12] once again highlighting man’s essential distinguishing feature.[13] In addition, from its placement at the head of the list of “ma’aseiAdam” in Tehillim, 115:5- “pehla’hemvi’loyi’dabeiru”- the ability to speak is clearly viewed as the primary “koach” in man.[14] Humans alone are classified as “midaber” and we alone are defined as possessing a “tzelem Elokim.” No wonder, therefore, that the gematria of “tzelem Elokim” (246) equals exactly that of “midaber”…[15]

We emerge from the womb with an immediate cry- an expression of speech- and upon man’s demise, he is regarded as a “yo’reiddumah” (Tehillim, 115:17), as one who has descended into silence, for death, in essence, is the loss of his identifying characteristic, his koachha’dibbur.[16] Our entire relationship with HaKB”H through Torah and tefilla is, in fact, built on this very ability.[17] So crucial to our very essence, what is this koach ha’dibbur really all about?

Adam was created by means of instilling a neshama, a ruchniyus component loosely identified with the intellect, within a purely physical body. The only means by which man can express his intellect and inner emotions, and thereby manifest his spiritual elements, is through the vehicle of his koachha’dibbur, thus using the mouth as the bridge that combines these two disparate components.[18] This was the final step in man’s creation, the step that allowed him to bring his p’nimiyus outward.[19] Speaking via the conduit of the mouth reveals the true person hiding beneath the physical facade.[20] The Hebrew word for mouth, peh,[21] is thus the place in which we inform others that we are poh (the identical two letters), we are “here,” we are precisely where we speak…

How interesting then to observe- as noted by Rav Moshe Shapiro- that the lips which ultimately articulate our words (safa, the Hebrew word for language, is clearly derived from the si’fasayim),are the only part of the body where the inside skin is actually turned outwards-- a reflection of what the mechanics of our koach ha’dibbur are all about, the outward manifestation of the inner workings of our neshama.[22] Perhaps we might also add that the Hebrew word for lips is “si’fasayim,” a word that appears as a juxtaposition of si’fas and yam: Just as the sifas ha’yam serves as the ma’avar, the means by which the land- man’s domain (aretz= artziyus, the purely physical domain and man’s abode)- is linked with the sea- solely G-d’s domain[23]- so too are the lips (sifas+yam=sifasayim) the ma’avar that bridges together man’s physical and spiritual components.[24]

And thus the prophet charged with revealing the hidden words of G-dis called a “navi,” derived from the expression “niv si’fasayim” (Yeshayahu, 57:19), the movements, the speech, of his lips.[25] It is the navi who, through the deliberate movement of his sacred lips,acts as the ma’avar, theintermediary, who receives the holy words emanating from G-d above and articulates them, reveals them, to man below.

The “Devarim” of the World

In truth, everything in the world- indeed all objects of creation- constantly “speak” to us. Explaining why it is that every existing thing is called, in lashonha’kodesh, a “DAVAR,” Rav Moshe Shapiro avers that everything came into being as a “divar Hashem”: “Bi’divar Hashem shamayim na’asu, u’viruach piv kol tziva’am” (Tehillim, 33:6). All objects of creation are essentially the word of Hashem, sent into existence to play a designated role in revealing the glory of their creator.[26]

Furthermore, li’asidlavoh, sometime in the future, every davar will actually be midaber (same shoresh). What will they say? If being able to speak means possessing the ability to outwardly express the p’nimiyus within oneself, then every tree, rock, etc., will someday reveal its true inner nature, its true function as a unique creation of HaKB”H. The time will come when all camouflage will be shed, all facades removed, revealing, in turn, the deeper meaning inherent in every davar.[27] That deeper meaning is the kevodShamayim, the honor of G-d, being manifested through all respective acts of creation, as each object articulates the divarHashem in its own unique way.[28]

The Midbar as “Midaber”

Hence, we might perceive a rock to serve some purpose, but its genuine p’nimiyus as a creation of HaKB”H is yet to be fully disclosed until it is eventually midaber. One day, all devarim will, in effect, be midabrim. And the ultimate midaber?

Perhaps we might offer the following: The ultimate midaber, by definition, must be that which presently tells us absolutely nothing about its purpose in this world; it radiates no overt meaning whatsoever, stirring us constantly to plumb its underlying purpose.

That is the desert. In the vast expanse of the silent desert we see nothing- no trees, no rocks, no water, no sign of life. Precisely in such a background are the AseresHaDIBRos given. We are all ears, listening attentively to any dibbur produced in an environment that is almost entirely bare, providing no diversions to our captivated attention. The desolate midbar is thus the purest midaber,[29] leaving us to wait until it finally breaks out in unbridled dibbur, revealing to us its true purpose and the abundant beauty that lies beneath its surface.[30] Before journeying forward into the open midbar, however, and before we could merit hearing the Devarim/Dibros of HaKB”H,we first had to be liberated from the constricting mitzarimsuppressing our koach hadibbur in Mitzraim.[31]

Constriction

The Zohar (vol. 2, 25b) writes that the “Dibbur” of HaKB”H wasin galus in Mitzraim. As long as the Jewish People were in exile in the land of Egypt, the Dibbur- the open revelation and expression of G-d’s Divine Presence- was in exile together with them.[32] It would only be in the stages leading to our redemption and the ensuing geula that the Dibbur would be “liberated” and disclosed to all. We, of course, were bound to play the crucial role of first being misakein, of refining,our own dibbur to merit reciprocation on the part of HaKB”H. It comes as no surprise, therefore, to note that the geula would only transpire in the wake of B’nei Yisroel’s calling out to G-d in tefilla- or, more specifically, in the form of tzi’a’ka as indicated in the pesukim and Chazal[33]- inordertoarouse G-d’s abundant mercy. Only after tapping into our koach ha’peh, utilizing our unique “kol kol Yaakov” that we inherited from our illustrious ancestor,[34] could we lay the groundwork for the Dibbur of HaKB”H to finally manifest itself.

If our koach ha’dibbur is that ability that sums up our very essence and allows our true pinimiyus to shine forth, then it was necessary that we make use of it by shouting out to G-d in an impassioned plea for rachamim. If we are essentially a people highlighted by our “kol” of Yaakov, then it would have to be that medium, in particular, that would ultimately engender G-d’s mercy.

But it would certainly have to be an unadulterated kol, and thus we find Chazal’s mention that, contributing to our redemption, was the notable fact that the Jews did not change their names- that is, the reflection of their true essence- nor did they change their language to adopt the Egyptian vernacular.[35]And they did not speak lashon hara.[36]They preserved their defining trait of the “kol kol Yaakov” and eventually used it to ignite their ardent cry for HaKB”H to redeem them. Although perhaps still ensnared in idolatry’s lure and mired at the nadir of impurity,[37] through their koach ha’dibbur theywere able to reveal their true essence as the sons of Yaakov Avinu, as their undefiled speech assumedapotentformof tefilla. Enough to trigger HaKB”H’s rachamim.

And all the while they highlighted their stark contrast to Pharaoh and his nation. Spelled backwards, the name Pharaoh (peh/raish/ayin/heh) yields, “ha’oref,”[38] the nape of the neck, the side blinded to the throat which is located at the front and which contains the vocal chords, the origin of the sounds of speech. We are a nation characterized by a true kol, by an ability to harness our koach ha’dibbur in reaching out to G-d-- channeling it through the vehicle of tefilla (and Torah)-- while a Pharaoh is unable to taste even a tad of its profundity. He is far removed from thekol belonging solely to Yaakov’s heirs. His is a “peh ra”--osiyos “Pharaoh”[39]-- a mouth capable of uttering only evil and falsehood, connected to a stiff neck whose only tikkun is to be broken. And how does his nation wish to intensifythe slavery and subjugation? “Va’ya’avidu Mitzraim es B’nei Yisroel bi’pha’rech,” which the medrash equates with a “peh rach,”[40] as the Egyptians invoked their sly mouths to delude us into working ever harder.

And when this very Pharaoh (=ha’oref) wished to kill Moshe in the wake of the latter’s killing of the Egyptian, what part of the body did he aim for but Moshe’s own oref, the nape of his neck…(Shemos Rabba, 1:31).[41] While the medrash continues that Moshe’s neck miraculously turned into an “amud ha’shein,” literally a pillar of the [ivory] tooth [of the elephant]- see Metzudos on Shir HaShirim, 7:5- and is it not the tooth whose role it is to also assist in speech enunciation… Moshe’s koach ha’dibbur will always prevail over that of Pharaoh’s…

With their dibbur having now been adequately tapped, it was time for the Dibbur of HaKB’H- His essence, kaviyachol- to begin expressing itself like never before.We opened up our mouth and G-d, in turn,kaviyachol, opened up His: In chodesh Nissan, the month of miracles and the month corresponding to the concept of “sicha” (Sefer Yetzira, 5:7), our peh was joined by the “peh” of HaKB”H, and thus we find- not surprisingly-that the gematria of “Nissan” equals 170, precisely that of “peh”+”peh”…[42]

The Transitional Plague

Before even heading out to the miDBAR on a trek towards Har Sinai where the Aseres HaDiBRos were to be given- andwhere the ultimate revelation of G-d’s Divine Presence would take place- the “Dibbur” of HaKB”H was, in truth, already beginning to reveal itself…

One of the ten plagues actually shares the very same root as “davar.” Makas “DEVER,” R’ Avraham benHaGra writes in his commentary on the Haggadah (GeulasAvraham), was the beginning of the giluiShechina in Mitzraim. What made this plague so unique that only upon its arrival do we find the onset of the revelation of the Shechina-- the first four plagues did not allow for such an occurrence? Perhaps we could suggest the following: Every plague, as well as the earlier signs, that befell Egypt could somehow be attributed to something revealed in nature. The door was left open to attribute them to blood, frogs, lice, etc., without coming on to an omnipotent supernatural being; they were simply manipulations of nature, at times possibly even taking place on their own.

But along comes makasdever. G-d has, by this point, given Pharaoh four chances to repent willingly. As Chazal[43] inform us, after the fifth plague, Pharaoh’s free will was removed from him willy-nilly. For his last chance for contrition, therefore, Pharaoh had to be shown a plague that would prove extremely difficult for him to attribute to anything other than the supreme Jewish G-d concealed from nature. Along comes an invisible plague, a plague of pestilence that cannot be seen and cannot be attributed to anything revealed in nature. It is death- plain and simple. Targum Onkelos, in fact, translates “dever,” the plague of pestilence, as “mosa.” “Mosa”- the animals afflicted simply drop dead. Period.

Interesting then, that makasdever is so often juxtaposed to makasbechoros, the plague referred to as “cherev” (death by the ‘sword’ of the mal’achhamaves and by the actual swords of the firstborn rebellion- ZevachPesachHaggadah (Abarbanel)).[44] After all, both dever and makasbechoros are essentially plagues of death, invisible misa.[45] Both plagues were also unique in that they only targeted specific groups and both were- not surprisingly- sent as closures to the two respective series of five.[46]

But dever was the beginning of this giluiShechina, a gilui magnified immensely by the time makasbechoros rolled around. It was quite obvious that invisible death could not come from anything Pharaoh had ever before seen with the naked eye. Perhaps this also explains the only appearance in all of Tanach of the word “hoya” (Va’eira, 9:3) specifically by makasdever, a word consisting of the same letters as the SheimHavayah.[47] The plague of dever began a new stage, a stage in which the Shechina was revealed, and perhaps “hoya” comes to further highlight this statement of the Gra’s son.[48]

We also encounter the phrase “yadHashem” (9:3) introducing us to a new stage, a new level of revelation, in the development of the esermakkos. Makaskinnim introduced us to the “etzbahElokim” (8:15); dever begins the progression to “yadHashem” (9:3);[49] and makasbechoros is materialized through Hashem’s “z’roahnetuyah” (Haggadah). At makasdever, Pharaoh is given a final opportunity to abandon his recalcitrance, but opts instead to plunge yet deeper into cognitive dissonance. And the makkos must therefore continue...