Parashat Bo, 5786, 2026: "To Be Close to Hashem"

 





​Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the best known pasukim in our parasha and the Passover Haggadah states: “On that day, you must tell your child, ‘It is because of this that God acted for me when I left Egypt.’” (Sefer Shemot 13:8, translation, Rabbi Aryeh Kaplan zatzal) In addition, it is the source text in Talmud Bavli, Pesachim 116b for the celebrated statement: “In each and every generation an individual is obligated to view himself as if he went out of Egypt.” These words highlight the notion that Yetziat Mitzraim is not some long ago historical event lost in the sands of time; rather, it is a constitutive element of our people’s identity that must be given voice at the Pesach seder.
 
So much emphasis, however, has been placed upon our verse’s interpretation in the Talmud that its direct meaning has been nearly lost. Yet, we must ever remember Chazal’s assertion: “Ain hamikra yotzai m’yidei peshuto—the simple and direct understanding of the Torah text must never be ignored.” This mode of analysis was prominently championed by the Rashbam (1080-1158), as is evident in his examination of our pasuk:
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“...it is because of this” Hashem performed miracles for me in Egypt. Therefore, I am performing this sacrificial service. So, too, do we find in the case of the verse: “This is the day that Hashem created for me for I was on the highest of heights, let us rejoice and let us celebrate.” (The latter quote is based upon Sefer Tehillim 118:24, with the Rashbam’s interpolations in bold, translation my own).
 
The Rashbam strongly emphasizes the terms “for me” and “I,” and urges us to focus upon the personal salvation experienced during Yetziat Mitzraim that helped forge a powerful relationship between the Almighty and every member of the Jewish people for all time. As the famed verse in the Shirah proclaims, “…this is my God and I will extol Him, the God of my fathers and I will raise Him up.” (Sefer Shemot 15:2, translation my own) 
 
The closeness of our relationship with the Master of the Universe is underscored by Dovid HaMelech in Sefer Tehillim. These verses reflect his passionate belief in Hashem’s closeness to us:
 
"You are near, Hashem, and all Your commandments are true." (119:151)
 
"Hashem is near to the broken-hearted, and He saves those of crushed spirit." (34:19)
 
"Truly, His salvation is near those who fear Him, so that His glory dwells in our land." (85:10)
 
"Hashem is near to all who call Him, to all who call Him with sincerity." (145:18)
(Translation, The Judaica Press Complete Tanach)
 
A careful reading of these pasukim reveals a fascinating pattern. 119:151 teaches us about Hashem’s status; He is, by definition, “near.” This is somewhat parallel to 34:19 wherein, simply because a Jew is broken-hearted, Hashem is close to him or her. This, too, is a matter of status. In contrast, 85:10 and 145:18 clearly indicate that Hashem’s nearness is contingent upon our behaviors toward Him. This raises a simple and direct question: “If it is Hashem’s ‘nature’ to be close to humankind, why are our actual actions of any import in this regard?”
 
My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, poses a similar question in his analysis of the Friday night Kiddush. He asks: “If Shabbat is sanctified since the very moment of Creation, why is it necessary for us to say the words of the Kiddush? What can we possibly add to that which the Almighty has already sanctified?” The Rav explains that although the essential kedushah of Shabbat is constant and endures eternally, when we recite Kiddush, we bear testimony to Hashem as the Creator of the Universe and thereby join Him as partners in the act of Creation, shutfim b’ma’aseh Bereishit. As such, our words spoken during Kiddush add to the holiness of Shabbat and raise it to an entirely new level of kedushah.
 
As suggested, I believe the Rav’s approach to Kiddush helps us answer our earlier question, “If it is Hashem’s nature to be close to mankind, why are our actions of any import whatsoever in this regard?” It is true that, by definition, Hashem is close to us. Yet, when we call upon Him in heartfelt sincerity, we reinforce our relationship with Him, just as Ya’akov Avinu did when he declared, “Mah nora hamakom hazeh—How awe-inspiring is this place,” Sefer Bereishit 28:17). Moreover, when we recognize Hashem’s awesome nature, our personal relationship with Him achieves profoundly higher levels of meaning.
 
With Hashem’s help, may we ever strive to call upon Him in sincerity and awe. Then may we proclaim as one: “…this is my God and I will extol Him; the God of my fathers and I will raise Him up.” (Sefer Shemot 15:2) V’chane yihi ratzon.
 
Shabbat Shalom
 
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