Where is God? How do I know that He exists? These are the questions we ask when we face a crisis.
The children of Yisrael were subjected to an oppressive system for a long time. The contributions of the Hebrews had been forgotten. The society of Miṣrayim considered itself a superior race to the Hebrews. Many among the Hebrews stopped waiting for the promise of the Creator—praised be He—made to our father Abraham, peace be upon him. Such was the case of ‘Amram, the father of our teacher Moshe, peace be upon him. He separated from his wife Yokheved, seeing no sense in having children during such a difficult time for our people.
Our Sages relate that the women would beautify themselves to draw close to their husbands, defying the decree of death upon the people. That effort was vital for the redemption of Yisrael. In fact, it was Miryam the prophetess—peace be upon her—who asked her father: “Why do you separate from my mother? By doing so, you prevent not only sons from being born, but daughters as well.” Yisrael was redeemed from Miṣrayim in the merit of the righteous women. Despite the unbearable conditions, they believed in Aḏonay, blessed be He. In the fullness of time, a child was born to the house of Lewi. This child would later become the leader of a broken nation.
After leaving Miṣrayim, Moshe arrives in the land of Midyan, where he meets Yithro and his family. In the course of time, he comes near to the Mountain of God, where the divine oracles and commandments would later be revealed. Not even our teacher Moshe initially believed in the word of God—praised be He. The Creator, blessed be He, challenges him with a promise:
“I will be with you. And this shall be the sign that I have sent you: when you bring the people out of Miṣrayim, you shall serve God upon this mountain.”
Here lies a crucial lesson: the idea of redemption from Egyptian bondage is intimately bound to the national revelation at Sinai. Without the giving of the Torah, the story of the Exodus loses its purpose. Therefore, when we recall the redemption, we also remember that we were once slaves—unable to keep Shabbath, unable to serve the Creator of the universe. The giving of the Torah at Sinai is what constituted the Hebrews as a nation.
Our teacher Moshe challenges the people with the following words:
“For inquire now regarding the former days which came before you, from the day that God created man upon the earth, and from one end of the heavens to the other: has anything so great ever happened, or has anything like it been heard of?
Has any people ever heard the voice of God speaking from the midst of the fire, as you have heard, and lived?
Has God ever attempted to take for Himself a nation from the midst of another nation—with trials, with signs and wonders, with war, with a mighty hand and an outstretched arm, and with great terrors—like all that Aḏonay your God did for you in Miṣrayim before your very eyes?
To you it was shown, so that you would know that Aḏonay is the only God—there is none besides Him.”
Where is God? How do I know He exists? The very existence of our people throughout history is a testimony to His existence. No fewer than ten times a day, we recall the exodus from Miṣrayim. In this way, we perpetuate the moment of redemption and bear witness that Aḏonay is the God who involves Himself with humanity. And so we say to the nations:
Praise Aḏonay, all you nations;
Exalt Him, all you peoples;
For His lovingkindness has been mighty upon us,
And the faithfulness of Aḏonay is everlasting.
Halleluyah!