We have numerous mitzvos that are connected to yetziyas Mitzrayim. The theme of yetziyas Mitzrayim is repeated many times throughout the Torah. We have an obligation to remember yetziyas Mitzrayim every day למען תזכור את יום צאתך מארץ מצרים כל ימי חייך. The famous Mishna that we read Pesach night quotes a dispute between Ben Zoma and the Chachamim if we will still have the obligation when Mashiach comes.
Why is it so important to remember yetziyas Mitzrayim, and moreover, why is there such a stress on the yetzia from Mitzrayim, meaning we could have called it based on the destination of receiving the Torah or the final destination of the land of Israel? There seems to be an integral link between Mitzrayim and the actual final redemption that is eternal.
The Nesivos Shalom relates a powerful explanation. The word Mitzrayim represents the ultimate place of constrictions, a place of ultimate darkness, or, as the Zohar says, a place of 400 worlds of kisufin of klipa, which corresponds to the 400 positive worlds of kisufin of kedusha (this is based on the word kesef that appears in the Torah’s description of Avraham Avinu’s acquisition of Maraas Hamachpela for 400 silver coins; the word kesef also means yearning). When we remember yetziyas Mitzrayim, we are reminding ourselves, both as a nation and as individuals, that to become part of the Jewish people meant we had to go through the darkness of Mitzrayim, the furnace of Mitzrayim, and become purged and purified so we could merit to become the great Jewish nation.
This idea echoes the words that Hashem said to Avraham Avinu when He made a covenant with him and made the following promise: ידוע תדע כי גר יהיה זרעך ....ועבודום ועינו אותם ארבע מאות שנה ואחרי כן יצאו וכו׳, meaning: Part and parcel of becoming the Jewish people was undergoing the challenge of Mitzrayim, but that challenge is part of the process for greatness.
This message is an obligation for us, as a klal and as individuals, to remember yetziyas Mitzrayim each day, until Mashiach arrives, bimhera b’yamineu.
by Rabbi Daniel Coren
