Chasidut על ברכות 17:35
Kedushat Levi
The aforementioned considerations also solve the problem raised in Brachot 9 where the Talmud questions why G’d used the formulation of: דבר נא באזני העם, “please speak in the hearing of the people, etc.” (Exodus 11,2) In that verse G’d appeals to Moses to have the people “borrow” valuables from their Egyptian neighbours, ostensibly to help them worship their G’d in the desert in a festive manner. The Talmud understands the word נא there as a plea, G’d explaining to Moses that it was important that the Israelites leave their land of slavery with riches, as He had promised this to Avraham 430 years earlier, since He did not want Avraham to say to Him that He only fulfilled part of His promise to him. We must ask, that surely G’d is expected to keep all His promises regardless of whether Avraham would complain or not!
Before answering this question we need to preface the answer by referring to the halachah that מעשה נסים אסורים בהנאה, that the direct proceeds of miracles must not be used for mundane personal comfort or profit.” (Taanit 24). [If I understand Rashi there correctly, this is not a direct prohibition, but a call to us to refrain as much as possible to take advantage of proceeds from miracles for mundane purposes. Ed.]
Let us first examine why it was essential for the Israelites to leave Egypt with “loot,” and again after the Egyptians drowned in the sea, to strip them of their belongings? Are not the proceeds of miracles forbidden for mundane use?
The fact is that the prohibition to make mundane use of the proceeds of miracles applies only to people who do not recognize the Creator as G’d unless He identified Himself to them through performing miracles. Seeing that such people put G’d to the trouble to perform these miracles, they are not entitled to use the proceeds for their own comfort or welfare. Sadly, the spiritual immaturity of the Israelites at the time of the ten plagues, or a week later when they were despairing on account of the Egyptian army pursuing them, was such that they did not take the Creator’s status for granted without being constantly reminded of it by His miracles performed on their behalf. It was therefore forbidden for them to make mundane use of the proceeds of these miracles.
We can now understand why G’d had to plead with Moses to ask the people for the “loan” of their precious garments and silver and golden trinkets, as he could not understand why they had to burden themselves with such loot that they could not make use of. G’d therefore had to explain to Moses that in order to fulfill His promise to Avraham, He had to give these instructions, regardless of whether these riches were useful to the recipients. Avraham’s relationship to G’d was most certainly not built on his expecting miracles to convince him that G’d was still looking after him; therefore there was no reason why he should not take advantage of material blessings that had come his way through G’d’s intervention in the laws of nature. If, therefore, the Israelites were redeemed from Egypt largely because of a promise made by G’d to Avraham, everything connected with the Exodus was result of Avraham’s close relationship with G’d, and his descendants were entitled to make mundane use of the loot they took out of Egypt with them. The miracles G’d performed in Egypt, although performed for the Israelites, were orchestrated by G’d only because the people of Israel were direct descendants of the three patriarchs. This also answers the question of the “smart” son מה העדות, “what are the “Testimonies,” the miracles by means of which G’d “legitimizes” Himself. This is how Maimonides defines the word עדות, as “miracles,” as they testify to the presence and power of the invisible G’d [I have not been able to find this in Maimonides, but the Seforno on Deut. 6,20, mentions this aspect of the word. Ed.]
Before answering this question we need to preface the answer by referring to the halachah that מעשה נסים אסורים בהנאה, that the direct proceeds of miracles must not be used for mundane personal comfort or profit.” (Taanit 24). [If I understand Rashi there correctly, this is not a direct prohibition, but a call to us to refrain as much as possible to take advantage of proceeds from miracles for mundane purposes. Ed.]
Let us first examine why it was essential for the Israelites to leave Egypt with “loot,” and again after the Egyptians drowned in the sea, to strip them of their belongings? Are not the proceeds of miracles forbidden for mundane use?
The fact is that the prohibition to make mundane use of the proceeds of miracles applies only to people who do not recognize the Creator as G’d unless He identified Himself to them through performing miracles. Seeing that such people put G’d to the trouble to perform these miracles, they are not entitled to use the proceeds for their own comfort or welfare. Sadly, the spiritual immaturity of the Israelites at the time of the ten plagues, or a week later when they were despairing on account of the Egyptian army pursuing them, was such that they did not take the Creator’s status for granted without being constantly reminded of it by His miracles performed on their behalf. It was therefore forbidden for them to make mundane use of the proceeds of these miracles.
We can now understand why G’d had to plead with Moses to ask the people for the “loan” of their precious garments and silver and golden trinkets, as he could not understand why they had to burden themselves with such loot that they could not make use of. G’d therefore had to explain to Moses that in order to fulfill His promise to Avraham, He had to give these instructions, regardless of whether these riches were useful to the recipients. Avraham’s relationship to G’d was most certainly not built on his expecting miracles to convince him that G’d was still looking after him; therefore there was no reason why he should not take advantage of material blessings that had come his way through G’d’s intervention in the laws of nature. If, therefore, the Israelites were redeemed from Egypt largely because of a promise made by G’d to Avraham, everything connected with the Exodus was result of Avraham’s close relationship with G’d, and his descendants were entitled to make mundane use of the loot they took out of Egypt with them. The miracles G’d performed in Egypt, although performed for the Israelites, were orchestrated by G’d only because the people of Israel were direct descendants of the three patriarchs. This also answers the question of the “smart” son מה העדות, “what are the “Testimonies,” the miracles by means of which G’d “legitimizes” Himself. This is how Maimonides defines the word עדות, as “miracles,” as they testify to the presence and power of the invisible G’d [I have not been able to find this in Maimonides, but the Seforno on Deut. 6,20, mentions this aspect of the word. Ed.]
Ask RabbiBookmarkShareCopy