The Exodus from Egypt and all its associated miracles that demonstrated G-d’s mastery over His creation, certainly relates to our observing Shabbos in testament to the Creator Who abstained from all work on the Shabbos.

Pesach clearly is celebrated in memorial of the Exodus as well as Shavuos, the day commemorating the giving of the Torah, the very objective of our leaving Egypt. Sukkos too, reflects on the continuing of that miraculous journey that led us through the desert toward our ultimate destination, the promised land.

But Rosh Hashana and its association with the Exodus leaves of wondering. What connection exists between the two?

Rav Binyamin, the brother of the author of the famed medieval work, the Shibolei HaLeket, is quoted there with a creative approach.

The Torah records the ‘four languages of redemption’: והוצאתי והצלתי וגאלתי ולקחתי, I shall take you out..., I shall rescue you..., I shall redeem you..., and I shall bring you...

The very first promise continues how G-d ‘took us’ us out ‘from under the סבלות/burdens of Egypt.

This took place several months after the initiation of the ten plagues which began in Nissan, on the first of Tishrei, Rosh Hashana.

The Talmud derives this from a verse in Tehillim (81) that quotes G-d saying about Yosef, ‘I removed מסבל שכמו/from the burden his shoulder’, freeing him after twelve years in prison on Rosh Hashana. The use of similar verbs indicates that similarly, the Jews were undone from their ‘burden’ in Egypt as the slave work ceased on Rosh Hashana as well. (ר"ה י)

Is it just the coincidence of the enslavement ending on Rosh Hashana that justifies the Exodus from Egypt being recognized on that day?

The first three ‘languages’ of redemption parallel the three decrees regarding their descent to Egypt, that was foretold to Avraham in the Bris Bein HaBesarim/The Covenant of the Parts.

I shall take you out of from under the burdens of Egypt, addresses the decree of, וענו אותם/ and they will oppress them.

I shall rescue you from their service, corresponds to the decree of, ועבדום/ and they will serve them.

I shall redeem you with an outstretched arm, resolves the decree of,וגר / your offspring will be aliens in a land not their own.

There seems to have been three stages in the process of redemption, first a release from oppression, then an end to slavery, and then being redeemed from the alienation in a foreign land, with the final exodus from Egypt.

If the subjugation ended on Rosh Hashana, then both the cessation of the ‘burden’ and the ‘slavery’ were simultaneous.

If indeed the plagues began in Nissan and the ‘burden’ continued and ended first on Rosh Hashana, it would seem odd that G-d would have permitted the enslavement to continue while the Egyptians were being pummeled by the plagues. What could be the purpose of the Egyptians imposing work and suffering upon the Jews, while they were being subjected to the plagues?

Perhaps the ‘burden’ the Torah refers to is not as much the physical pain that was afflicted on them, but rather the emotional frustration of the seemingly never-ending torture that defeated the Children of Israel’s morale. G-d sought to instill within the psyche of the Jewish nation the cognizance of G-d in all their troubles, and a faith that there is a plan and purpose even while we suffer. Only with this attitude could the nation endue, as we have so notably, throughout our long history of challenge and pain.

The wording of this first language of redemption is significant. G-d removed them מתחת — from ‘under’, סבלות מצרים — the burdens of Egypt, as Rashi points out, טורח משא מצרים — the ‘toil’ of the burdens of Egypt. The burden remained, but they were emancipated from the frustration in their newfound faith in a G-d who challenges us, but clearly has our back.

Yosef too, endured two extra years in prison for his moment of lapsed faith in seeking ‘assistance’ from his cellmate, rather than remaining faithful and trusting of G-d who would tend to him. He inculcated that attitude of faith that found its echo in the first six months of the plagues in the nations’ acceptance of their fate, knowing well that G-d has a plan that will come to fruition when they would be worthy.

Is there a more appropriate time than Rosh Hashana for this display of acceptance of the will of G-d and His dominion in every fiber of our life, founded on a trust in His care and concern for our welfare?

After the Torah records the last language of redemption, ולקחתי — G-d taking the Jews as his people with giving of the Torah on Mount Sinai, it reiterates that we will know that He is the G-d who will take you out מתחת סבלות מצרים — from under the burdens of Egypt.

It omits His saving us from slavery and His redeeming us from alienation. That is because the greatest attribute we will gain is the ability in all our travails to never get crushed in spirit under the heavy loads we must at times bear. It is the only one that will carry us through the difficult times we face.

באהבה,

צבי יהודה טייכמאן