Watch Your Language

The Gemara in Pesachim asks a simple question: there is a Perek of Tehillim known as “Hallel HaGadol”, which speaks at length about the greatness of Hashem. If so, why do we choose six others to say as “Hallel”? The Gemara answers that the Perakim of Hallel are said because they discuss five elements: Yetzias Mitzrayim, Krias Yam Suf, Matan Torah, Techias HaMessim and Chevlei Moshiach. Since Hallel is said at joyous times, these themes resonate, and the Perakim of Hallel are therefore said.

The Gemara goes on to show where each of these topics occur within Hallel, and it emerges that three out of the five—Yetzias Mitzrayim, Krias Yam Suf, Matan Torah—appear in the same Perek. That would seem to indicate that of the six Perakim of Hallel, there is one that stands out: Kapital 114, which begins with the words B’Tzais Yisroel M’Mitzrayim.

In general, Hallel is a major part of the Avodah of Pesach—it can be said up to twelve times over eight days, and this Perek has an obvious connection to the Yom Tov as well. With that in mind, it is important to understand the message of the Perek.

As familiar as the words of the Perek are, some of the Divrei Chazal that speak about these words are also well-known. For example, the Passuk says “HaYam Ra’ah VaYanas”, and the Medrash in Beraishis Rabba explains that it was the Atzmos Shel Yosef that caused the Yam Suf to split. Similarly, Chazal tell us that at the time of Krias Yam Suf, not only did the Yam split, but all the waters of the world underwent a similar change. This concept is learned from the next words in the Passuk: “HaYarden Tisov L’Acher.”

These Medrashim allow us to understand the words of this Perek that would otherwise be completely cryptic: a Yam can’t see, and a river cannot turn around. There are, however, some words that can be easily translated, yet require explanation nonetheless.

As the Gemara in Peschaim tells us, one of the three themes found in this Perek is Yetzias Mitzrayim, and one need not look very far to see why—the Perek begins with the words “B’Tzais Yisroel M’Mitzrayim”. Seeing as the remainder of the Perek speaks about the events that followed Yetzias Mitzrayim—Krias Yam Suf and Mattan Torah—these words are a fitting opening. But what of the next part of the Passuk: “Bais Yaakov M’Am Loez”?

Rashi explains that the words “Am Loez” refer to a nation that did not speak Lashon HaKodesh. Based on this we can understand that he Passuk is telling us that “Bais Yaakov” departed from within a nation that did not speak Lashon Kodesh. Why is this nessecary? What do these words add to the message of the Passuk and Perek?

With regard to these words, Metzudos writes: “Kafal HaDavar B’Milos Shonos”, the Passuk repeats the idea with different words. This is not an uncommon occurrence, but we must understand the intent. If the words, “Bais Yaakov M’Am Loez”, contain the same idea as “B’Tzais Yisroel M’Mitzrayim”, why are they needed at all?

If we look at this phrase, it contains two parts: “Bais Yaakov” and “M’Am Loez”, and each really requires its own explanation. First, Why does Dovid Hamelech choose to tell us that Klal Yisroel departed from a nation that didn’t speak Lashon Kodesh? Second, why does he refer to them as “Bais Yaakov” here? There are many ways names to use in reference to our great nation, why is this one used in this Passuk?

In a way, the words “Bais Yaakov M’Am Loez, harken to an idea with which many are familiar. Chazal, in a number of places, tell us that there were specific Zechusim that allowed Bnei Yisroel to be taken out of Mitzrayim, among them “Lo Shinu Es Leshonam”, they did not change their language. As such, it is perhaps not surprising that Dovid chose to speak about Bnei Yisroel leaving behind the Am Loez, with whom they did not share a language. What is perhaps surprising, though, is how Chazal know that this was the case, so to speak.

There are a number of Medrashim that discuss the Zechuyos that led to Yetzias Mitzrayim, among them a Medrash Rabba at the end of Parshas Emor that tells us: “Bshvil Arba Devarim Nigalu Yisroel M’Mitzrayim Shelo Shinu Es Shemam V’Es Leshonam V’Lo Amru Lashon Harah V’Lo Nimtza Mehen Parutz B’Erva.” There were four things that served as a Zechus for Bnei Yisroel: they did not change their names, they did not change their language, they did not speak Lashon Harah, and they were careful about Giluy Arayos.

As expected the Medrash brings source showing that each of these was true, including a Drasha that relates to the idea of Lo Shinu Es Leshonam: the Passuk in Parshas Lech Lecha refers to Avrohom Avinu as Avrohom HaIvri, and later, in Parshas Shemos, Moshe and Aharon call Hashem “Elokei HaIvirim.” The crux of the Drasha is that Avrohom was called Ivri because he spoke Lashon HaKodesh, and so whe Moshe and Aharon refered to Klal Yisroel as “HaIvrim” it must have been because the Yidden also spoke Lashon Kodesh.

This Drasha stands on its own, but there is a question to be asked.

If the words “Bais Yaakov M’Am Loez” indeed refer to the fact that Bnei Yisroel left a land full of those who did not speak Lashon Kodesh, why doesn’t the Medrash bring this Passuk as a proof She’ Lo Shinu Es Leshonam? If Dovid Hamelech mentions that the Mitzriyim didn’t speak Lashon HaKodesh, it must have been because the Yidden did—why then does the Medrash not use this Passuk as a proof?

It should also be noted there is another Passuk, in Parshas Vayigash, that is cited by the Medrash in connection to this idea.

When Yosef Hatzaddik revealed himself to the Shevatim, he said to them: “V’Hinei Einechem Ra’os …Ki Pi Hamidaber Aleichem”. The Medrash concludes that Yosef must have been showing his brothers that he spoke Lashon HaKodesh, further proof of his true identity. We must understand why the Medrash includes this Passuk: how does the fact that Yosef spoke Lashon Hakodesh, hundreds of years before Yetzias Mitzrayim, relate to the fact that the Geulah came because Lo Shinu Es Leshonam?

Perhaps we can answer these questions, and gain better insight into the message of this Passuk, if we explain the presence of the words “Bais Yaakov” here.

Although there are many names by which Klal Yisroel is known, the term Bais Yaakov is unique: we are not known as Bais Avrohom or Bais Yitzchok, the word Bais applies only to Yaakov. This, however, does not seem to be a coincidence.

The Passuk in Yeshayahu calls the future Mikdash “Bais Elokei Yaakov”, and the Gemara in Pesachim wonders why Yaakov’s name is used here and not that of Avrohom or Yitzchok. The Gemara explains that the Makom HaMikdash was referred to by each of the Avos in a different way: Avrohom called it “Har”, Yitzchok called it “Sadeh” and Yaakov called it “Bayis”. Therefore, since the future Mikdash is known as a Bais, the Navi refers to Yaakov who called it such as well.

R' Yerucham Levovitz, in Da’as Chacham U’Mussar explains that the various names used by the Avos Hakedoshim to refer to the Mikdash were of course not random—they were each an expression of the Middos and Hanhagos central to their Avoda. Avrohom and Yitzchok reffered to the Mikdash as Har and Sadeh, respectively, but only Yaakov called it Bayis, because this was his Avodah.

The Mashgiach explains that a house is different from a mountain or field because it has walls—it is not open to the outside. The Avodah of Yaakov Avinu was to build walls, to create a situation in which he could exist without outside influence, without the world around him infiltrating his space. Yaakov, the Yoshev Ohalim, spent his entire life building walls, creating Batim, so that he could devote himself completely to Avodas Hashem.

This can perhaps be seen best in Yaakov’s own words to Esav in advance of their fateful meeting: “Im Lavan Garti V’Echar Ad Attah.” Chazal famously tell us that Garti is the same letters as Taryag, and Yaakov’s message was: “Im Lavan Garti V’Taryag Mitzvos Shamarti”. Even while living in the Bais Lavan, Yaakov Avinu built his own Bayis, walling himself off from the influences that surrounded him, allowing him to keep the Taryag Mitzvos even while living amongst such utter depravity.

This is especially relevant to Yetizas Mitzrayim.

R’ Dovid Kohen, in Zman Cheirusenu, brings the words of the Gr”a, in the Pirush to Tikunei Zohar, who explains that the time Yaakov Avinu spent in Bais Lavan was a microcosm of Galus Mitzrayim. Everything that the Torah describes in the Pessukim of Parshas Vayeitzei was in some way replicated in Galus or Yetzias Mitzrayim. The Galus of Yaakov Avinu and that of his children were connected on the deepest level, and certinalky we can assume that the way each emerged are related as well.

When Yosef revealed himself to his brothers, he told them “V’Hinei Einechem Ra’os …Ki Pi Hamidaber Aleichem” urging them to recognize the significance of his ability to speak Lashon HaKodesh. For twenty-two years he was removed from Bais Yaakov, but the concept of Bayis persisted. Yosef was telling his brothers that he had retained the lessons of his father’s home, walling himself off from the influences of Mitzrayim, retaining the Lashon Kodesh that represented their Mesorah.

The Medrahs brings this Passuk here to make an important point: that the Yidden still spoke Lashon Kodesh at the time of Yertizas Mitzrayim was not a coincidence. It was not a cultural choice—one made to somehow remember the past—they spoke Lashon Hakodesh because even in the Kur HaBarzel, even while steeped in the Shetufei Zima, they managed to build a Bayis, and ward off foreign influences. Bnei Yisroel made a choice to maintain this most important part of their Mesorah, which linked them not only to Yosef HaTzaddik, but to Yaakov Avinu and Avrohom HaIvri.

Chazal don’t bring the words “Bais Yaakov M’Am Loez” as a proof Shelo Shinu Es Leshonam, choosing instead to bring the Pessukim which teach us how this was possible: by emulating Yosef HaTzaddik, Bnei Yisroel managed to establish their own Bayis in Mitzrayim, and remained Ivriim, like their forefather before them.

We can now understand the words of the Passuk: “Bais Yaakov M’Am Loez”. When Bnei Yisroel left Mitzrayim, they did so as Bais Yaakov, a unit that had survived by building themselves walls, a Bayis to isolate them from outside. Even if it was only in the realm of Shelo Shinu Es Leshonam, or the other Zechuyos mentioned by Chazal, the only way Bnei Yisroel accomplished these feats was by living in Bais Yaakov even as they stayed in Mitzryim.

As we celebrate Zman Cheiruseinu, we can look for ways to fortify our own Bais Yaakov so that we may soon be Zoche to the reality of V’Nochal Min HaZevachim U’Min HaPesachim.