שב ַ ּ ׁ שהַ ָּקדו ֹׁש ָּברו ְּך הו ּא ִח ֶ ׁ . ָּברו ְּך הו ּא,ש ָראֵ ל ׂ ְ ָּברו ְּך ׁשוֹמֵ ר הַ בְ ָטחָ ת ֹו לְ ִי ,שאָ מַ ר לְ אַ בְ ָרהָ ם אָ בִ ינו ּ ִ ּבבְ ִרית ֵּבין הַ ְ ּב ָת ִרים ֶ ּ ׁ שוֹת ְּכמ ֹו ׂ ע ֲ ַ ל,אֶ ת־הַ ֵּקץ ָ יָד ֹעַ ּ ֵת ַדע ִּכי־גֵר י ְִהיֶה ז ְַרע, וַיֹּאמֶ ר לְ אַ בְ ָרם:ש ּנֶאֱ מַ ר ,ֲך ְ ּבאֶ ֶרץ ל ֹא לָ הֶ ם ֶׁ עב ֹדו ּ ָּדן אָ נֹכִ י ֲ ַשר י ֶ ׁ ֲ ְוגַם אֶ ת־הַ ּגוֹי א.שנָה ָ ׁ וַעֲבָ דו ּם וְעִ ּנו ּ א ָֹתם אַ ְר ַּבע מֵ אוֹת .וְאַ חֲ ֵרי־כֵן יֵצְ או ּ ִ ּב ְרכ ֻׁש ּגָדוֹל Afflictions of Love
In this section of magid, we sanctify Hashem for fulfilling his promise of redeeming the Jews from their hardships in Egypt. This, however, begs the following difficult, but natural questions: why are we thanking Hashem for taking us out of Egypt if He was the One that put us there in the first place? In other words, why does Hashem afflict us and then expect us to praise him for later alleviating the suffering?
One possible answer stems from a pasuk in Tehillim, in which David HaMelech writes, “Fortunate is the one whom You, G-d, afflict” (Psalms "4:12). What a peculiar statement! What makes troubles and afflictions so wonderful that David HaMelech thought to deem their victims as fortunate? To address this, the Rabbis (Berachos 5a) introduced a new manner with which to regard Klal Yisroel’s suffering, called Yisurin Shel Ahava - Afflictions of Love. According to the Gemara, Hashem granted his chosen people a gift that enables us to attain a spiritual level beyond our natural capabilities. The catch is, we do so by overcoming affliction. With this in mind, it is much easier to understand David HaMelech’s assertion—we praise G-d for afflicting us, as his doing so provides a unique channel to enhance our connection with Him.
This may also help explain why the maror is in the center of the Seder plate. Even a seemingly bitter (‘maror’) experience is not truly a negative. Instead, we should strive to reorient ourselves to treat even the most difficult moments as necessary growth spurts—as crucial links in a broader chain of positive events, simply a means to an end. In relation to this idea, Isaiah says: “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:10). G-d knows the ending in advance.
Further proving this idea, Hashem reveals
the end of our exile in Egypt to Avraham long before it even commences. Our redemption was always Hashem’s top priority, but we had to prove to Him that we were worthy by first enduring the corresponding afflictions.
Finally, as the Gemara states, “Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: ‘Yet in whom the Lord delights, He oppresses him with disease’ (Isaiah 53:10)” (Brachos 5a). In these challenging times, it is critical for us—to whatever degree possible—to endeavor to regard the COVID-1" pandemic as yet another affliction of love, a unique opportunity to persevere and bring ourselves closer to Hashem. This attribute, the ability to tackle the difficulties and prevail, is essential to the collective identity of the Jewish people. A people who often begin as, “strangers in a land that is not ours,” and “leave with great wealth.” May we all overcome these difficulties together and become closer to Hashem.
Written by: Gabriel Kurlander Art by: Julia Mullayev
29