Double Praise
In the future Redemption, after living through thousands of years of exile, we, as a people, did not and will not lose our faith and trust that G-d would redeem us and bring Moshiach. Even in the Death Camps, thousands of Jews went to their deaths singing, yes singing, the melody to the words “I believe with perfect faith in the coming of Moshiach.” This hope and trust will pay off. When the ultimate miracle finally arrives, we will offer a twofold and two-dimensional praise to G-d: Thanks for all the faith and trust we had in You, and thank you again G-d for the actual Redemption. BESHALLACH BESHALLACH
The Praise of the Future
When the Jewish nation crossed the Yam Suf (Sea of Reeds) they sang praise to the A-mighty for all the miracles that they experienced. One of their praises to G-d was: “This is my G-d and I will exalt Him.”
The Midrash comments that the Israelites who crossed the Red Sea mentioned “This is my G-d” only once. In the future Redemption, however, we will recite a similar refrain twice, as it is stated:
“Behold, this is our G-d, we have hoped for Him that He would save us. This is the G-d that we hoped for, we shall rejoice and be happy in His salvation.”
Let us attempt to understand the point the Midrash has made. At first glance the difference between the past and the future forms of praise are of little import.
What is the significance of repeating the praise? If the praise was meaningful the first time, what does repeating it add? And if it was not sincere the first time around, why BESHALLACH would mere repetition contribute to its sincerity?
Implicit Trust
Commentators explain that the difference between a solitary praise and the repeated one is not just a quantitative difference; there is also a substantive difference between the two praises. The solitary praise of the past and the repetitive one of the future reflect two modes of awareness of G-d’s role in our deliverance from harm.
The first individual has no implicit trust that G-d will help. He does not wait and anticipate G-d’s salvation, although he might pray and ask for it.
And when the miracle finally materializes and this individual is saved, he will certainly be grateful to G-d and praise Him. However, it is a simple and straightforward praise that comes from the recognition that G-d is truly great. This individual did not invest anything before the miracle. There was no sense of closeness to G-d that preceded the miracle.
By contrast, there is another type of individual who recognized G-d’s greatness His ability to save him from his misfortune. before he was saved. This individual’s relationship with G-d is one that can be compared to that BESHALLACH of a parent and a child or two people who are in love with one another. The child is secure in the knowledge that its father or mother will come to tits assistance. The child sincerely hopes for and eagerly anticipates the salvation to come.
Since the hope and trust is an overt manifestation of the affinity that exists between G-d and ourselves, this hope in and of itself is a catalyst to bring about G-d’s salvation.
Thus, when the miracle finally occurs, this individual will experience a two-fold joy and will express his praise and gratitude to G-d in two parts.
Not only will he or she rejoice at having been saved, but, moreover, he or she will express joy and satisfaction for the trust in G-d that proved our worthiness and that G-d truly regards him or her as His child.
The Biblical words cited above capture the person’s praise and hope:
“Behold, this is our G-d, we have hoped for Him that He would save us. This is the G-d that we hoped for, we shall rejoice and be happy in His salvation.”
The praise is for the salvation as well as for the fact that we hoped for it.
BESHALLACH
One Dimensional Joy for the Exodus
When the Jewish nation left Egypt, their faith and trust in G-d was compromised. The suffering they endured took its toll on their souls as well as their bodies. It was hard for them to maintain the faith that G-d would make good on His word, particularly after Moses had spoken to Pharaoh and things deteriorated. And even when the miracles of the Ten Plagues, did finally come, their cynicism that resulted from centuries of slavery and persecution coupled with past disappointments, made them skeptical about future miracles.
Indeed, when they arrived at the Sea of Reeds and realized that they were pursued by the Egyptians, instead of trusting G-d that He would not abandon them, they complained to Moses:
“Is there not sufficient graves in Egypt that you took us into the desert to die in the desert?”
Even after the Ten Plagues and their miraculous departure from Egypt, they still harbored doubts.
When the miracle finally arrived and they were saved, they readily praised G-d for it, but they could not say, “This is the G-d that we have hoped for.” Their joy was simple, one dimensional.
BESHALLACH
Multi-Dimensional Joy in the Future
In the future Redemption, however, after living through thousands of years of exile, we, as a people, did not and will not lose our faith and trust that G-d would redeem us and bring Moshiach. Even in the Death Camps, thousands of Jews went to their deaths singing, yes singing, the melody to the words “I believe with perfect faith in the coming of Moshiach., and even though he tarries, we shall await his coming every day.”
This hope and trust will pay off. When the ultimate miracle finally arrives, we will offer a twofold and two-dimensional praise to G-d: Firstly thanks for all the faith and trust we had in You that was a powerful catalyst in bringing about the positive events of the future, and thank you again G-d for the actual Redemption.
BESHALLACH
BESHALLACH
From the book Light from the Future: Parshas Beshalach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
