The Sefer Hamitzvos of the Rambam (157) writes that we were commanded to talk about the exodus from Mitzrayim on the night of the 15th of Nisan, each one according his own eloquence of expression. The more one enhances and elaborates in the retelling the greatness of what Hashem did for us, and the terrible persecution and oppression the Egyptians did to us, and how Hashem took revenge against them and he praises Hashem Yisborach for all the goodness He has bestowed upon us, this is even better.

The holy Zohar (Mitzvah 26) has some remarkable words regarding the Hagaddah. "It is an obligation to speak in praise of Yetzias Mitzrayim forever. Everyone who talks about the Exodus from Mitzrayim and joyfully elaborates on the story will in the future share the simcha of the Shechina in Olam Haba. For when a person is joyous with his master, Hakadosh Baruch Hu has simcha. At that moment Hakadosh Baruch Hu gathers together the entire Heavenly Entourage and tells them, 'Look and listen to this story of praise that my children are telling about Me and they are so happy in the Geula.

"Then they all gather and come and join the people of Israel and listen to the story of praise and they are happy and have simcha for their Master's redemption. Then they go back to Heaven and praise Hakadosh Baruch Hu for all the miracles and demonstrations of might and they praise Him for His holy people who are so happy for the Geula. This adds force and power to the Heavens above. Also Yisroel, in retelling that story, give power to their Master, like a king whose dominion has been strengthened when his servants praise his power and thank him, and everyone fears him. This increases his honor in everyone's eyes. Therefore one must praise and tell over this story…."

This Zohar is quite puzzling. What is so exciting and enthralling to the Heavenly angels when Yisroel are joyfully retelling the story of Yetzias Mitrayim. Why is this such a big thing?

Hakoras Hatov (gratitude) is one of the most essential character traits and is exceedingly important to cultivate. One who has a real appreciation of the chessed that another has done for him doesn't skimp on words. He elaborates and elucidates and can't stop talking about it. He digs deeper and deeper into the story to see more and more wonderful things that were done for him.

Having survived the Holocaust, Moshe was left with no family, no friends; completely alone. He was very weak from the ordeal he had endured and was suffering several illnesses. He was penniless and totally destitute.

Moshe had an uncle in America who discovered that his nephew had survived the Holocaust. He immediately arranged, at great cost, to bring him to the US. He greeted him with tremendous simcha and boundless love. Uncle brought him home and started nursing him back to health. Moshe became a part of his new found family. Uncle bought him a complete wardrobe and dressed him from head to toe. He took him to the top doctors until he was nursed back to health. All this at a very great expense.

Uncle taught him English and trained him in business. He bought Moshe his own business enterprise, and found him a proper wife. He purchased a house and proceeded to fully furnish it with all the trimmings. Moshe and his wife embarked on their new life and raised a wonderful family.

The day arrived. Moshe's oldest son was getting married. Of course Uncle was at the top of the invitation list. He was seated at the head table. During one of the dances around the choson Moshe danced with Uncle and whispered in his ear, "Dear Uncle. Thank you for everything that you've done for me!"

Uncle's face immediately gave Moshe a stern look and forcefully pulled him into a corner of the wedding hall. "That's the thanks I get from you for all the multitude of chessed I did?"

Moshe was shocked. He looked at his uncle and asked, "Uncle, how can I thank you properly?"

Uncle replied, "This is what you should have said. 'My dear Uncle. I was left with no family, all alone in the world. I was weak, sick, and destitute. I had nothing: no clothes, barefoot, homeless. And you in your great mercy brought me to your country at great expense. You fed me and dressed me from head to foot. You took me to the best doctors, etc., etc. You set me up in business and helped me build a new family. Everything I have until this very day, came from you. If I live a thousand years I won't be able to thank you enough, etc., etc.' That's how you express thanks!"

Therefore on this night of Pesach the more you elaborate on the praises of the Holy One blessed be He for what He did for us in taking us out of Mitzrayim is more praiseworthy!

THE HAGGADAH - A PARADIGM FOR JEWISH EDUCATION

"והגדת לבניך," שומע אני מראש חודש, תלמוד לומר ביום ההוא. אי ביום ההוא יכול מבעוד יום? תלמוד לומר בעבור זה, בשעה שיש מצה ומרור מונחים לפניך. (מכילתא בא פי"ז)

נמצאת אומר ארבעה בנים הם: אחד חכם ואחד רשע ואחד תם ואחד שאינו יודע לשאול. (שם פי"ח)

"And you shall tell your son..." (Sh'mos 13:8). I would learn from that this means from Rosh Chodesh. Therefore the scriptures say, "...on that day." If on that day, would I not think that it means while still day? Therefore the scriptures say, "...because of this," meaning, at the time when Matzah and Maror are lying before you. -Mechilta Parshas Bo, Chap. 17.

We find mentioned four sons, one wise, one wicked, one simple, and one who doesn't know how to ask. -ibid., Chap. 18.

The Festival of Pesach is also the Festival of Education for Jews. The whole year we are occupied with our daily lives and we don't have the time to look at our children to ask, What are they doing? What are they learning? And most important, in what direction are they going? The Torah, therefore, has set aside one special day, the day commemorating our Exodus from Egypt. It is on this day that we are obligated to see what type of fruits we are bringing forth; to sit down with our children and impress upon them the sanctity of the Festival, "And you shall tell your son on that day saying, 'It is because of this that G-d did for me when I went out of Egypt'" (Sh'mos 13:8).

In four places the Torah has instructed us to retell to our children the story of the going out from Egypt:

1) "And it will be when your children say to you 'what is this service to your', and you shall say to them, 'it is the Pesach offering to the L-rd for He passed over (pasach in Hebrew) the houses of the Children of Israel when He struck the plague on Egypt'" (Sh'mos 12:26).

2) "And you shall tell you son on that day..." (Sh'mos 13:8).

3) "And it will be when your son asks you in time to come saying, 'What is this,' and you shall say to him, 'With a strong hand the L-rd took us out of Egypt" (Sh'mos 13:14).

4) "When your son asks you in time to come saying, 'What are these testimonies, and statutes, and judgements, which the L-rd your G-d has commanded you?' And you shall say to your son, 'We were slaves to Pharaoh in Egypt, and the L-rd brought us out of Egypt with a strong hand'" Devorim 7:20-21).

Therefore our sages explained that the Torah prepared us for four types of sons, each one different from the other in intelligence and attitude. One wise, one wicked, one simple, and one without the knowledge to even ask. On the night of the Seder the father sits down with his children, in order to kindle within them the ancient faith of Israel, the spirit of the Torah and the Mitzvos.

He finds among them the wise son. He may say to himself, now what use has my son for me? In all his wisdom he understands quite well by himself. But the Torah tells us, No! and No again! Even the wise son needs his father. Even if we were all wise, even if we all had great understanding. Even if we were all versed in the Torah, still we need a Tradition. Every father has an obligation to give testimony, and everyone is obligated to hear this testimony, and to hear directly from his father, that he heard from his father, and his father from his father, back to the generation of the Exodus, "We were slaves to Pharaoh in Egypt, and the L-rd took us out of Egypt with a strong had and an outstretched arm, with wonders and miracles." The father tells his sons, and they in turn tell their sons until the last generation.

If he finds among them the wicked son, the father may get discouraged and proclaim, what use is there in talking to him? Why bother? He thinks he's smarter than me and won't believe what I say. Therefore, the Torah admonishes us, don't be discouraged. For even if your words don't impress him now, they are hiding in his heart, consciously or unconsciously, they have made their impression. It will just take time until he is ready to listen to them. It is worthwhile for all the sons to sit at the Seder and hear their father retelling the Exodus from Egypt. The fire of his words will kindle a spark in their hearts and eventually they all will hear.

Perhaps among his children is the simple son, or the son who doesn't know how to ask. Again, the Torah admonishes us, don't refrain and say that the study of Torah is only for those with intellectual capabilities, it is only a waste of words on the tender ears of this son who has no understanding. No! It is an obligation on the father to tell the story of the Exodus even to young children, and simple children, to warm them with the light of our pure faith which will penetrate even into the soul of this tender child or the child of limited understanding.

Thus have our Sages instructed us. Whether a wise son, or a wicked son, or a simple son, or a son without the understanding to ask, it is an obligation on the father to retell the story of the Exodus from Egypt to all his children. Regarding all of them it says, "And you shall tell your son..." With all of the them is the father obligated to take time out from his daily routine and personally supervise their education in the faith of our Fathers and teach them Torah and Mitzvos on this night of Pesach.

The time designated for this educational experience is specifically the night of Pesach. Not before. Not after. And thus have our Sages instructed, "'And you shall tell your son...' refers to the time when Matzah and Maror are lying before you." It is quite startling that the Torah goes out of its way to specify not to start the process from Rosh Chodesh. Or even while still day. Specifically on the night of the Seder. Then and only then when Matzah and Maror are lying before you. What difference does it make when I tell my children? What is the need to tell them over a piece of Matzah and Maror?

Among the nations of the world the great events of their history are memorialized in monuments. They erect a memorial, carve out the history of the event, and thus feel they are assured that the event is preserved for future generations. The poor build it from stone, the rich from metal. It is erected on their land, or on the site of the victory, or in the capital city, in order that their children should know the history of their fathers.

This is true of the nations tied to the land with an everlasting bond, a bond that cannot be broken without danger to the very existence of that nation. This monument can fulfill its purpose only as long as that nation remains on its homeland. Once they are dispersed, their life-string as a nation has been cut, and eventually they will be assimilated among their conquerors. Then there will no longer be any need for their monuments and their testimonies.

But there is one nation, which enjoys its independence even when dispersed among the nations - the People of Israel. Our history started with the command to Avraham, "Go out from your land..." We went into Golus even before we had the chance to inherit our land; and from this Golus to a wilderness. Our history is replete with great and awe-inspiring events, events unheard of among any other nation; especially the supernatural Exodus from Egypt. We were brought to Egypt by the Divine decree, and with a strong hand and an outstretched arm, with signs and with wonders He took us out of there. Certainly it is appropriate that these great events should be captured for future generations in order that we should tell our sons and grandchildren.

But what kind or monument is possible by Israel? A monument of stone or metal with a carving of the story of the Exodus? Certainly not! The people of Israel do not travel in the paths of the nations who hand over their testimonies to wood and stone, gold and silver. It may be fine for the other nations who are far from the spiritual life which is the inheritance of Israel. It may be fine for the nations whose existence is dependent upon their remaining upon their homeland. But monuments which are material and which need a place, are not suitable for the spiritual testimonies of a spiritual people. We need monuments which will last for generations, in whatever land our Golus finds us, in all times and places.

Therefore, The Torah has prepared for us, a unique people, unique monuments. Fitted for our lot and our function as a teacher of nations. Portable monuments, that we are able to carry on our shoulders and travel with them from nation to nation, from one dominion to another; in order that the people of Israel and their testimonies should always remain in one place and to ensure that this remarkable and special history remains intact for all generations of the descendants of Israel in any place they may be.

These monuments of the most important events in the history of the People of Israel are the Mitzvos called Testimonies עדות which the Creator has commanded as a remembrance of the miracles and victories, the strength, salvation, and battles He waged for our Fathers. This is why we have been commanded to sanctify (and redeem) each firstborn, and celebrate Pesach each year as a remembrance of the Plague of the Firstborn and salvation of the firstborn of Israel; to eat the Pesach offering and Matzah and Maror, to recall the bitterness of our enslavement and the redemption in haste; to celebrate the Festival of Pesach as a remembrance of the Exodus from Egypt; and the Seventh Day of Pesach to remember the splitting of the Sea; to write the mezuzah on the doorposts of our houses and gates, and to tie a sign (tefillin) upon our hands and between our eyes, "For with a strong hand He brought us out of the Land of Egypt."

It is not in the power of any individual to destroy these monuments or to take them away from the People of Israel. (Many have been those who tried and who have decreed laws forbidding the fulfillment of mitzvos. Still the Jews have given their lives for the existence of these mitzvos and they have never been taken from us.)

Wherever the Jew is dispersed, his monuments go with him. Even in the most distant land, far from Egypt, from the Sea, and from our holy homeland, the Jew has the ability to erect his ancient monuments, to wear Tefillin, to attach Mezuzas to his doorposts, to redeem his firstborn, to celebrate Shabbos and Festivals, to eat Matzah and Maror on Pesach. The monuments will stand for our children and give witness to our history, on our remarkable past, they inspire in us faith in our unique existence and the shining future awaiting us.

It is with these trusted and true witnesses that we stand up against those who deny our history. The First Day of Pesach testifies to the Exodus, the Seventh Day of Pesach testifies to the spitting of the Sea; the redemption of the firstborn to the Plague of the Firstborn; the saving of the firstborn of Israel is represented by the Pesach offering; on the Exodus in haste from Egypt - the Matzah; on the bitterness of the enslavement - the Maror; and on them all - Tefillin and Mezuzos. How is it possible to deny these monuments? "Your Testimonies are very steadfast" (Psalms 93). And they are steadfast, not only for us and our children, but even for the ones among us who have strayed.

At the time when their hearts feel a spark inside of them, they admit (in part) to the event, and deny (in part) and explain it as "Nature." They explain away everything as a natural event, and even against all bounds of reason and common sense. It is these "deniers" who are afraid of the testimony of our monuments that the Haggadah refers with the "Wicked Son" who says, "What is this service to you?" He sees his father the whole year practicing Torah and Mitzvos and he remains quiet. He is not disturbed by the actions of this old man from the old generation.

But on the night of Pesach when he sees the father taking out ancient monuments, erecting them as witnesses that "the L-rd passes over the houses of our Fathers... when he struck Egypt." "That the bread of our Fathers did not have time to rise (leaven) as they were saved from the Angel of Death and the Holy One saved them." And that, "The Egyptians embittered the lives of our Fathers." It makes an impression that even the Wicked Son is unable to ignore. He grinds his teeth and proclaims, "What is this service to you!?" because it is demolishing the model he has conceived and the work of his life, to rebel against the House of his Father in Heaven and Earth and to spread his "Theory" as "Truth."

Even though he constantly sees his father lay Tefillin and attach mezuzos to the doors, he has already forgotten what is written inside of them, and on what they are testifying. But the Mitzvos of Pesach, the Father sits and elucidates, each one with its reason; and says to his family, "This is the Pesach... because the Holy One Blessed be He passed over the houses of our Fathers in Egypt... when He struck the Egyptians and saved our homes," and so on with the Matzah and Maror. Therefore the Wicked Son on this Pesach eve cannot remain silent.

And since the Wicked son is specifically afraid of the testimony of these ancient monuments of ours, we must use them specifically! At this moment when we are instructed to relate to our children the Exodus from Egypt, in order to instill in them the spirit of faith and fear of G-d, we bring to fore the hidden power of our Mitzvos, these witnesses. Every Jewish house has made the Seder a great family gathering and celebration; from the first "Seder" our Fathers celebrated in Egypt the night of the redemption until today. It is a spectacular and dramatic experience, as the Son asks and the Father answers and he imagines himself as if he himself is leaving Egypt. He sees with his spiritual eyes the whole panorama; the hard enslavement, and the unforgettable redemption, the miracles and the wonders, and the Great Hand which G-d set against the Egyptians in their land and on the sea; and with this he fears G-d and believes in G-d and in the Moshe his servant.

Therefore the Torah has commanded us, "And you shall tell your son on the day saying, because of this that the L-rd did for me when I went out of Egypt." Don't start to tell the history of the Exodus from Rosh Chodesh, or even while still day. The story alone during the week before we bring to the stand the "trusted witnesses," before we set our tables with Matzah and Maror will not be effective and may bring on disbelief in our children with this remarkable tale, the like of which is unheard of among the Nations. Even in the best manner, it will not make the maximal impression which is only possible "at the moment when Matzah pand Maror are lying before you." Even if you repeat the story on the night of the seder, they will not lend their ears to hear a second time what they just heard a few days before. Therefore it is incumbent upon the father to wait until the night of the Seder. And then, when his witnesses take the stand, the tale will make the greatest possible impression, and he will put upon his heart and the hearts of his children the Love and Awe of G-d in order that they follow His Torah and serve with pure hearts.

The obligation of the Father to raise and educate his children in the spirit of our Faith and to teach him the wisdom of Torah, is a great and difficult task, and not everyone is able to accomplish it in its entirety, especially in a confused generation such as ours, when the spirit of confusion and rebellion is swaying the world. The whole year we designate others to take over this great task, the teachers and the educators. But on the night of Pesach, on which G-d sent the Plague of the Firstborn against the Egyptians Himself and not by any agent, so too, we must teach Torah and Faith to our children personally, ourselves, not by others.

And Pharaoh drew close... and behold! Egypt was traveling after them, and they were very afraid. And the Children of Israel cried out to Hashem. (Shemos 14:10)

From my sefer Trust Me! The following is based on Da'as Torah by R. Yerucham Levovitz vol. 2, parashas Beshalach.

Rashi, quoting a Midrash from the Mechilta, comments that the Jews followed the example (lit., "grasped the craft") of their forefathers, Avraham, Yitzchak, and Ya'akov, who all davened. This cryptic Midrash raises several questions. Why did Chazal inform us here that the Patriarchs davened? Furthermore, what was the point of stating that the Children of Israel took up their forefathers' craft?

Addressing these questions, R. Yerucham comments that he often thought about the terrible prospects facing the Jewish People in his time. In those days immediately preceding World War II, most of the world's nations, and particularly Germany and Russia, were openly campaigning to deny Jews the most basic human rights, and absolutely no one raised a voice in protest. It was a time of grave adversity for the Jews. There was no one to turn to, and all avenues of escape seemed blocked. All hope seemed lost. Rav Yerucham writes:

In despair, I thought to myself, "Why are we not crying out? Is there truly no one to turn to in the entire world?" When I found myself saying this, I stopped and thought, "And before this did we have someone else to beseech? Even when fortune was shining on us and times were good, was there anyone to rely on? In reality, there is no difference between good times or bad times, and all we have is Hashem. 'Out of the straits I cried unto God' (Tehillim 118:5). There is no one else to turn to, no one else to cry out to."

Upon pondering all this, I understood the meaning of Rashi's comment: "They grasped the craft of their forefathers." Avraham, Yitzchak, and Ya'akov lived in relatively peaceful times. Yet their prayers were filled with the tears of one experiencing great suffering. They understood that it doesn't matter what the times are like and that the only one they could depend upon was the Almighty. Therefore, their prayers were the paradigm of complete devotion and attachment to Hashem.

This is the secret of the Jewish People. We are constantly in a situation of "Out of distress I cried unto God." We never had anyone to rely on but the Creator. The nations of the world have been placed under the control of natural law, as the verse states: "the sun, the moon, and the stars... Hashem has apportioned to all the peoples under all the heavens" (Devarim 4:19). They have somewhere to turn to and something to rely on. "These with chariots and those with horses; but we, in the name of Hashem, our God, call out" (Tehillim 20:8). The nations have armies and they have fostered channels of diplomacy. This is the portion that was granted to them. We, however, have nothing, and for us there is no such thing as nature. The whole being of Israel transcends the laws of nature. For us, therefore, there is no difference between situations of comfort or of trouble. That is the secret of prayer: to understand that there is nothing else but the Almighty.

In the Realm Above Nature There Is No Room for Tefillah

And God said to Moshe, "Why are you crying out to Me? Tell the Children of Israel to go." (Shemos 14:15)

They don't have to do anything but journey on, for the sea will not stand before them. The merit of their forefathers and their own, and the faith in Me which they displayed when they left Egypt, will suffice to divide the sea before them. (Rashi)

The following is from Da'as Torah by R. Yerucham Levovitz.

A profound concept lies behind Hashem's statement to Moshe: the idea that the power of prayer lies strictly within the realm of nature. We read in the Torah (Bereishis 2:5): "Now, all the trees of the field were not yet on the earth and all the grasses of the field had not yet sprouted, for Hashem had not sent rain upon the earth and there was no man to work the ground." Chazal tell us the reason it didn't rain: "Because there was no one to work the land and to recognize rain's benefit. When Adam came into being and understood how necessary it is for the world, he prayed until the rain fell. Only then did trees and grasses grow" (Rashi, based on Chullin 60b and Yalkut Shimoni 2:20).

Rain is in the domain of nature; without it, vegetation could not grow. Thus, prayer plays a role in effecting rainfall. "It has been engraved in all of Creation from the outset that everything waits just beneath the surface of the ground. Nothing grows or is produced until man comes and takes them from the opening of the ground. How does he take them? With prayer" (See Da'as Torah, Bereishis.) It is important to understand that prayer relates only to the world of nature. In the world above nature, however, the concept of prayer is irrelevant, because there is nothing holding anything back. Therefore, there is no need for prayer.

This is the meaning of the Almighty's response to Moshe: "Why are you crying out to Me? The sea will not stand before them." Hashem was revealing to Moshe the secret of the Jewish People: they exist in the realm above nature. Therefore, the sea cannot stand before them, because in the world above nature, the sea has no existence. Since there is nothing in the way, there is no need for prayer.

"Why are you crying out to Me?" retorted Hashem to Moshe's prayers. Don't you understand the exalted position that Israel holds in the general scheme of Creation? The survival of the Jewish People is completely assured for they are above nature, and they are above prayer as well.

And Pharaoh drew close... and behold! Egypt was traveling after them, and they were very afraid. And the Children of Israel cried out to Hashem. (Shemos 14:10)

From my sefer Trust Me! The following is based on Da'as Torah by R. Yerucham Levovitz vol. 2, parashas Beshalach.

Rashi, quoting a Midrash from the Mechilta, comments that the Jews followed the example (lit., "grasped the craft") of their forefathers, Avraham, Yitzchak, and Ya'akov, who all davened. This cryptic Midrash raises several questions. Why did Chazal inform us here that the Patriarchs davened? Furthermore, what was the point of stating that the Children of Israel took up their forefathers' craft?

Addressing these questions, R. Yerucham comments that he often thought about the terrible prospects facing the Jewish People in his time. In those days immediately preceding World War II, most of the world's nations, and particularly Germany and Russia, were openly campaigning to deny Jews the most basic human rights, and absolutely no one raised a voice in protest. It was a time of grave adversity for the Jews. There was no one to turn to, and all avenues of escape seemed blocked. All hope seemed lost. Rav Yerucham writes:

In despair, I thought to myself, "Why are we not crying out? Is there truly no one to turn to in the entire world?" When I found myself saying this, I stopped and thought, "And before this did we have someone else to beseech? Even when fortune was shining on us and times were good, was there anyone to rely on? In reality, there is no difference between good times or bad times, and all we have is Hashem. 'Out of the straits I cried unto God' (Tehillim 118:5). There is no one else to turn to, no one else to cry out to."

Upon pondering all this, I understood the meaning of Rashi's comment: "They grasped the craft of their forefathers." Avraham, Yitzchak, and Ya'akov lived in relatively peaceful times. Yet their prayers were filled with the tears of one experiencing great suffering. They understood that it doesn't matter what the times are like and that the only one they could depend upon was the Almighty. Therefore, their prayers were the paradigm of complete devotion and attachment to Hashem.

This is the secret of the Jewish People. We are constantly in a situation of "Out of distress I cried unto God." We never had anyone to rely on but the Creator. The nations of the world have been placed under the control of natural law, as the verse states: "the sun, the moon, and the stars... Hashem has apportioned to all the peoples under all the heavens" (Devarim 4:19). They have somewhere to turn to and something to rely on. "These with chariots and those with horses; but we, in the name of Hashem, our God, call out" (Tehillim 20:8). The nations have armies and they have fostered channels of diplomacy. This is the portion that was granted to them. We, however, have nothing, and for us there is no such thing as nature. The whole being of Israel transcends the laws of nature. For us, therefore, there is no difference between situations of comfort or of trouble. That is the secret of prayer: to understand that there is nothing else but the Almighty.

In the Realm Above Nature There Is No Room for Tefillah

And God said to Moshe, "Why are you crying out to Me? Tell the Children of Israel to go." (Shemos 14:15)

They don't have to do anything but journey on, for the sea will not stand before them. The merit of their forefathers and their own, and the faith in Me which they displayed when they left Egypt, will suffice to divide the sea before them. (Rashi)

The following is from Da'as Torah by R. Yerucham Levovitz.

A profound concept lies behind Hashem's statement to Moshe: the idea that the power of prayer lies strictly within the realm of nature. We read in the Torah (Bereishis 2:5): "Now, all the trees of the field were not yet on the earth and all the grasses of the field had not yet sprouted, for Hashem had not sent rain upon the earth and there was no man to work the ground." Chazal tell us the reason it didn't rain: "Because there was no one to work the land and to recognize rain's benefit. When Adam came into being and understood how necessary it is for the world, he prayed until the rain fell. Only then did trees and grasses grow" (Rashi, based on Chullin 60b and Yalkut Shimoni 2:20).

Rain is in the domain of nature; without it, vegetation could not grow. Thus, prayer plays a role in effecting rainfall. "It has been engraved in all of Creation from the outset that everything waits just beneath the surface of the ground. Nothing grows or is produced until man comes and takes them from the opening of the ground. How does he take them? With prayer" (See Da'as Torah, Bereishis.) It is important to understand that prayer relates only to the world of nature. In the world above nature, however, the concept of prayer is irrelevant, because there is nothing holding anything back.[1] Therefore, there is no need for prayer.

This is the meaning of the Almighty's response to Moshe: "Why are you crying out to Me? The sea will not stand before them." Hashem was revealing to Moshe the secret of the Jewish People: they exist in the realm above nature. Therefore, the sea cannot stand before them, because in the world above nature, the sea has no existence. Since there is nothing in the way, there is no need for prayer.

"Why are you crying out to Me?" retorted Hashem to Moshe's prayers. Don't you understand the exalted position that Israel holds in the general scheme of Creation? The survival of the Jewish People is completely assured for they are above nature, and they are above prayer as well.

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[1] See also Reishis Chochmah, Sha'ar Ha-Yirah, ch. 4., sections 22-24 (which is based on the Zohar, parashas Va'era 26:2) where it is similarly explained that Heaven is always prepared to shower us with bounty. Our sins, however, cause an unnatural barrier to be erected.

Wishing everyone a Chag Kosher v'Sameach!

________________________________________
© Rabbi Eliezer Parkoff
4 Panim Meirot, Jerusalem 94423 Israel
Tel: 732-858-1257
Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim Publishers), and "Mission Possible!" (Israel Book Shop Lakewood).
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