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The mitzvah of "zechiras yetziyas Mitzrayim," remembering the Exodus, occupies an incontrovertibly prominent position in Jewish consciousness. Ramban (Shemos 13:16) notes that the Jew's constant recollection of yetziyas Mitzrayim attests to his unwavering belief in the veracity of the Creator and His Torah, and that "Because HaKadosh Baruch Hu will not perform overt miracles in every generation to (convince) the wicked and the deniers, He commanded us to make a constant recollection of what our eyes saw, and to transmit the matter to our children, and from their children to their children, until the final generation." In underscoring the significance of this commandment, Ramban enumerates the plethora of other mitzvos which also serve to deepen the Jew's awareness of yetziyas Mitzrayim, ranging from chametz and korban Pesach to tefillin, mezuzah, krias Shema, and sukkah. The Ramban emphasizes that by perceiving the providence of HaKadosh Baruch Hu throughout our national history, we cultivate an acute awareness of His omnipotent existence and the truth of His Torah. Our recollection of the unquestionable Divine involvement in the wondrous miracles of yetziyas Mitzrayim proclaims our steadfast belief in HaKadosh Baruch Hu. At the same time, however, Ramban adds that our attention to these "great" miracles should never distract us from the "minor" miracles which occur constantly throughout our own lives. On the contrary, a fundamental and inviolable tenet of Jewish belief is that "From the great miracles, a person comes to admit to the hidden miracles that are the foundation of the entire Torah. For no one has a portion in the Torah of Moshe until he believes that all of our words and events are miracles, and they are not all a product of nature." According to the Ramban, the daily requirement of zechiras yetziyas Mitzrayim teaches us the eternal mission of the Jew: to perceive and appreciate the undeniable presence of the yad Hashem in each and every aspect of life.
The Ramban's notion that miracles exist in both revealed and concealed forms is evident in the very meaning of the word "neis" itself. The conventional translation of the term "neis" denotes a "miracle" or "wonder", as Rashi describes in Shemos 17:16. However, the Torah also employs the very same term to signify a "banner" or "flag," as seen in Bamidbar 26:10 and Yeshayah 18:3. In light of the Ramban's explanation, these two definitions are not coincidental. The glorious and overt miracles serve as a "banner," proclaiming and confirming the miraculous status of the smaller, "natural" miracles and wonders. Such a relationship is certainly apparent in the dual miracles of Chanukah. Chanukah celebrates both the "natural" military victory and the "supernatural" burning of a small amount of oil for 8 days. The unquestionably supernatural burning of the oil corroborated the equally miraculous nature of the military victory.
This duality finds particular relevance in our current season of Adar. The Gemara (Megillah 6b) presents a dispute as to whether the Megillah should optimally read in Adar 1 or Adar 2. Rebbe Eliezer B'Rebbi Yossi requires that the Megillah be read in the first Adar, in accordance with the principle "Ain ma'avirin al hamitzvos - one should not skip over opportunities to fulfill a mitzvah". Rebbe Shimon Ben Gamiliel, however, defers the reading of the Megillah to the second Adar, in order to juxtapose one geulah (Purim) to another (Pesach). His ruling begs the simple question: what is the value of adjoining the two geulos?
Perhaps Rebbe Shimon Ben Gamiliel's ruling is precisely rooted in the Ramban's understanding of revealed and concealed miracles. The Vilna Gaon, in his commentary to Megillas Esther (1:2), emphasizes that the significance of the holiday of Purim lies in the ostensibly natural occurrence of supernatural miracles. The salvation was performed in the context of "hester panim" - concealment of the Divine hand. The Vilna Gaon cites the well known question of the Gemarah (Chullin 139b): "Esther min haTorah minayin? - Where is Esther alluded to in the Torah?" The Gemarah cites the verse (Devarim 31) "V'anochi haster astir panai bayom hahu - And I will conceal my face on that day." It is precisely this concealment, or "hester panim," set in the darkness of the Babylonian exile, which characterizes the miracle of Purim. The Jewish people's imperilment and subsequent salvation were orchestrated through entirely "natural" means, and the name of HaKadosh Baruch Hu is not even mentioned in the Megillah.
In stark contrast, the miracles of Pesach were marked by drastic deviations from the normal course of nature. From the transformation of water to blood to the splitting of the sea, the hand of HaKadosh Baruch Hu was unquestionably evident throughout the Exodus; Jews and non-Jews alike were forced to recognize His insurmountable involvement. In light of the Ramban's comment, perhaps the juxtaposition of Purim and Pesach serves to further sensitize the Jew to the miracles of HaKadosh Baruch Hu. Through the revealed miracles of Pesach, we recognize the equally undeniable involvement of HaKadosh Baruch Hu in the story of Purim. Pesach's open miracles thus affirm Purim's silent miracles.
May our constant remembrance of yetziyas Mitzrayim, along with the other annual commemorations of HaKadosh Baruch Hu's indescribable wonders, help us to perceive and appreciate the constant miracles with which HaKadosh Baruch Hu blesses us each and every day of our lives.