This week's Parshah culminates the events that have been the focus of this Sefer until now, the exodus from Egypt. In fact, the Maharal says that believing in the exodus from Egypt is the foundation of faith in Judaism. When the Ribbono Shel Olam revealed Himself to us at Mount Sinai, He proclaimed that I am the L-rd your G-d who took you out of Egypt, once again emphasizing at the most significant spiritual moment, the concept of the exodus of Egypt. The commentaries grapple with the question of why focus on the Exodus and not the creation of the world. The Kli Yakar says that creation can easily be denied because we were not there to see it. The story of the Exodus is quite different; all who stood by Mount Sinai were eye witnesses to the great salvation that took place. The Kli Yakar continues that this reality obligated us to accept the Torah.

The Or Hachaim offers a novel approach to this idea and explains that there was a transformation taking place at Mount Sinai. One of the great tragedies of Galus Mitzraim was the spiritual abyss into which many people had sunk. The Torah is telling us that the revelation at Mount Sinai was the true exodus, not physically but spiritually, as now the souls were cleansed of the defilement of Egypt and are now prepared to come and spiritually connect with Hakadosh Baruch Hu, by accepting the Torah.

The Ibn Ezra explains this idea while answering a different question: why are our lives more restricted and subject to all of the Mitzvos than the other nations, after all, HaShem is the creator of all people? He gives three answers which also explain the text of the Aseres Hadibros: first, we were Pharaoh's slaves in Egypt; and the L-rd brought us out of Egypt with a mighty hand; the emphasis is the great kindness that HaShem has done for us, which compels us in return to serve Him even at times where the commitment defies logic and understanding. The second answer he gives is that observance of mitzvos is to our benefit, and the third is to help us inherit the world to come. What the Ibn Ezra is elucidating here is that there is a very deep connection between receiving the Torah and the Exodus from Egypt. The whole concept and understanding of the idea of Naseh V�Nishmah, we will do and we will listen is based on the experiential notion that the people had with G-d. This experience created a trust in the Ribbono Shel Olam that led to an unquestioned Kabbalas HaTorah. Although hearing and studying the Torah is a significant mitzvah, the act of receiving it, is symbolic of the faith we had due to the Exodus from Egypt.
The Gemorah in Megilla 14A asks the question: Why don't we recite Hallel on Purim? One of the answers given is that we don't recite Hallel on a miracle that took place outside of Israel. The Gemorah inquires about Pesach and explains that this rule began only after the land was inhabited by the Jewish people.

 

Perhaps based on the above understanding we can offer another answer to the Gemorah's question. It is clear that the receiving of the Torah is a result of the Exodus from Egypt. The exodus provided the tools necessary for the Jews to be on a spiritual level to receive the Torah. The notion of saying Hallel for a miracle that took place is based on the idea that a person recognizes that there is a Creator who plays an active role in history. We express our gratitude when we say Hallel not only for the miracle itself but for the fact that we are His chosen people, which is why we are worthy of such miracles, simply because we received the Torah. As Rashi points out in the third chapter of Shemos: I have a great purpose in bringing them out: for they are destined to receive the Torah on this mountain three months after they go out of Egypt. The message is very clear: the merit of the Torah, which is the purpose of the Exodus from Egypt, allows us to form a deep connection with HaShem. For this reason, it is only appropriate that we say Hallel on Pesach because this is our inauguration to nationhood which is founded on the idea that our purpose is to connect to the Ribbono Shel Olam.

One of the Mitzvos associated with the exodus from Egypt is the Mitzvah of Tefilin. This mitzvah, which is a daily reminder of this event, is also refered to as an Os or sign between the Jewish people and HaShem. A person who neglects to perform this mitzvah is called a poshaya Yisroel bgofo, a person who sins with their body. Why is it necessary to describe such a person in such harsh terms? Why not simply say that they are sinners? The Sefer HaChinuch explains two purposes to this Mitzvah. One is a constant reminder to focus on Torah and Mitzvos, which will be a safeguard against illicit thoughts. The second is that each Parshah of Tefilin contains two major themes accepting the Kingdom of HaShem and belief in the Exodus from Egypt. If one rejects this mitzvah, he is denying the foundation of faith which defines such an individual as a person whose body lives in sin.

The Halacha is that Tefillin must be worn when a person recites Shema in the morning, which is also the time that we fulfill our obligation to mention the Exodus from Egypt by day. What is common to all three Mitzvot is the appreciation of the role that the Ribbono Shel Olam plays in the world. First of all, He took us out of Egypt and gave us the Torah and brought us to this point. These are concepts that can be taken for granted. The Mitzvah of Tefilin, in conjunction with saying Shema is a protection for these ideas. The Tefilin on our hand is symbolic of the outstretched hand that HaShem used to take us out of Egypt, and the Tefilin on our heads is the symbol of our intellect which helps us focus on these concepts.

In conclusion, certainly our lives would be meaningless without receiving the Torah and one might think that believing in the events of Mount Sinai would be considered the foundation of faith, but upon closer look one realizes that anything we believe in is deeply rooted in the belief that HaShem took us out of Egypt, a concept that the Torah obligates us to mention every day.