סיפור יציאת מצרים
ריפסה תנבל – הרצב יכנא ומע- ת"ישה לש םהייח וררמיו – אלזאו אמדק – ןושל מ"צי רופיס – הלילה םימעפ יתש הזה - לע ת"ישה רעצו דובעשה לע לארשי רעצ שעבודם – מצוה לספר ביציאת מצרים באות ב' יתירה – תחמש םג רפסל הוצמ לואגהב ת"ישה
Let us analyze the word of רופיס. We believe that the source of its usage on Pesach is rooted in a similar word( ספיר Shmos 24,10) יהלא תא ואריו רהטל םימשה םצעכו ריפסה תנבל השעמכ וילגר תחתו לארשי beneath Hashem's feet was something like a sapphire brick which Hashem placed before him to remember the pain of Yisrael's enslavement with bricks which was as clear as the heavens which signified Yisrael's redemption. As the passuk says עמו אנכי בצרה. Only because Hashem was with us in galus we survived to be worthy of redemption. This is hinted in the passuk (Devarim 9 26) אל תשחת עמך ונחלתך אשר פדית בגדלך אשר הוצאת ממ םירצ ביד חזקה.
Note the word פדית is gematriah הרצב יכנא ומע. That is the reason why Hashem first appeared to Moshe Rabbeinu is a thorn bush to demonstrate that He too is in pain because of Yisrael's tzarah.
We see from the לבנת הספיר that Hashem was sharing our pain all the time we were in galus Mitzrayim. If we were aware of it, then we had more pain from Hashem's pain than the pain from the servitude, bricks, and avodas .פרך With this we can explain the passuk םהייח תא וררמיו בעבודה קשה the Egyptians embittered their lives with very hard slave labor. We can translate the word חי םהי as referring to Hashem for He gives them life and He is their life since the neshamah that the Yid possesses comes from Hashem חלק אלק ממעל. An allusion to this interpretation is the gematriah of םיהלא which equals םהייח אוה. Hashem became pained and bitter because of the bondage of Am Yisrael to the Egyptians. Now that Hashem also became pained it caused tzaar to Yisrael that they themselves are causing pain to Hashem. Because of this they were redeemed from slavery earlier than scheduled. It was really supposed to be 400 years of a certain degree of pain received from the servitude but now by including the extra suffering that they felt Hashem suffering with them, also counted to shorten their time in galus. This is all hinted in the trop on top of the words וימררו את חייהם which is קדמא ואזלא which means Yisrael preceded to go out of Mitzrayim earlier than schedule.
The word of סיפור יציאת מצרים is rooted in the words ריפס תנבל for part of relating the galus at the night of the Seder is to manifest also Hashem's pain and grieving that He caused us to go into galus because of not conducting our lives the righteous and virtuous ways.
We can now explain the passuk פסח הוא לה' and ועצם לא תשברו בו that when eating the Korban Pesach one must not break apart a bone. The word Pesach means to skip over. Not only skipping over the houses of the Yidden in Mitzrayim but also skipping over the designated decreed time of 400 years. If Hashem was also in galus and experiencing our pain it was a skipping of time for Him as well that He left galus with us earlier which brought Him a simcha as well as Rashi mentioned above םצע רהטל םימשה
Let us continue with this thought to show where we manifest this concept of Hashem's עמו אנכי בצרה and His anguish over our galus?
םימעפ יתש הזה הלילה The night of Pesach we dip twice once for the karpas in Salt water and the other the maror in the charoses. Why twice?
The answer is that there were two expressions of tzaar during the Jewish bondage, one coming from Yisrael and the other emanating from Hashem over Yisrael's tzaar. The charoses symbolizes the brick by the kisay hakavod which manifested הרצב יכנא ומע. The וימ ררו חייהם בעבודה קשה by enslaving Yisrael they embittered Hashem besides the Yid. With the dipping of the Maror we make the Seder company aware that Hashem had tremendous tzaar that His children were suffering. As the gemarah in (Berachos 59) says that when Hashem remembers the tzaar of his children in galus between the goyim, two tears come down from his eyes which causes His cry to be heard from a distance in the form of an earthquake.
The first dipping of the karpas in salt water symbolizes the crying of Yisrael concerning their forced labor. And Yisrael is symbolized by the כרפס which stands for ס six hundred thousand Yidden performing back breaking labor called ךרפ.
This involvement of Hashem in the our galus should pain us alone besides the tzaros of the galus itself. So even if one lives in a country that allows freedom of religion and one can learn, eat kosher, worship Hashem without any restraints he must set aside time to ponder upon this thought that Hashem is having tzaar because you are still in galus and have no Beis Hamikdash and He has no set place to dwell in. ציון היא דורש אין לה. That is why we are still in galus. Do you think once a year at Tisha B'av that Hashem cries and no other time. Chazal say every night He cries over our galus. There is a din in Shulchan Aruch that supports Tikkun Chatzos every night in order to cry with Hashem over the Churban. This is one of the reasons why Tisha B'av falls out on the same day of the week of the Pesach Seder to hint to us that at the Seder we must also include something that would express Hashem's tzaar on our galus and pain. If we could only feel Hashem's pain over our condition we would have had the geulah a long time ago.
With this we can understand מצוה עלינו לספר ביציאת מצרים. What is the extra letter bais doing adjacent to םירצמ תאיצי. It would have been sufficient to say that it is a mitzvah to tell about יציאת מצרים. The answer is that we just finished explaining that the lashon of סיפור includes the relating of Hashem's tzaar because He too was in galus with Yisrael. To this the Baal Haggadah hints to when he adds the extra letter ב to mean the equivalent of number two. That the mitzvah of סיפור of Yetzias Mitzrayim must include two exoduses from Egypt, one the geulah of Yisrael and the other the geulah of Hashem who was with us in galus the entire time.
If one has to express the tzaar of Hashem in the galus of Mitzrayim we also have discuss the simcha of Hashem when he went out of galus Mitzrayim together with us. As the same Rashi of לבנת ספיר writes on the next words וכעצם השמים לטהר that when they were redeemed רוא היה וחדוה לפניו there was light and simcha before Hashem. This simcha is hinted in the statement of Chazal אצי אוה וליאכ ומצע תא תוארל םדא בייח ממצרים that a person must view himself as if he went out of Mitzrayim. This is a statement in the Haggadah which poses a difficulty. Chazal use this statement to obligate a person to feel this event every day not only at the night of the Seder as they introduce their words with בכל יום ויום חייב אדם לראות את עצמו. How is this statement at the night of the Seder different from every day's obligation? We could interpret the word ומצע to refer to Hashem as Rashi writes in Gittin 56b. At the night of the Seder in contrast to every day, one must also experience the simcha of Hashem having a geulah from Mitzrayim לראות את עצמו to see as if Hashem also went out of Mitzrayim with us.
