ובזרע נטויה זו החרב כמה שנאמר וחרבו שלופה בידו נטויה על ירושלים.

And with an outstretched hand — this refers to the sword, as is written (Divrei Hayamim I 21:16), “His sword is drawn in his hand, stretched over Jerusalem.”

The fourth and final verse of the section known as Arami Oved Avi describes various aspects of the Divine redemption: “G-d liberated us from Egypt with a strong hand and an outstretched arm…” These clear physical descriptions of hands and arms are incompatible with a non-physical G-d. As such, the Haggadah interprets these descriptions as references to various “components” of the redemptive process. The Haggadah decodes the term “outstretched arm” or “zeroah netuyah” by citing a verse in Divrei Hayamim in which Dovid views an angel with an extended arm clasping a sword facing Yerushalayim. He recognizes this ominous threat to the welfare of Yerushalayim and begins a tefila to avert the disaster. Based on this verse and the sword clutched by the outstretched arm of the angel, the term “outstretched arm” of Arami Oved Avi must similarly refer to a sword. Unfortunately, the Haggadah does not specify which sword this verse refers to and we have little record of a sword playing any role in the liberation from Egypt.

An interesting Midrash Tanchumah (Bo section 4) may help decipher the sword in question. There are numerous strategies for classifying the series of plagues. The most popular system is based on Rebbi Yehuda’s division of the 10 plagues into three groups of three, with the final plague being appended to the final group (dezach adash b’achav). The Midrash Tanchuma suggests a very different scheme — that the plagues were organized as a series of incremental “assaults” modeled after ancient warfare. When siege is laid to a city, an elaborate series of measures are carefully calibrated to allow successful capture. First the water source is sealed and afterward deafening sounds are blared to terrify the inhabitants. Subsequently, arrows are shot followed by invading mercenaries who cannot conquer the city but can sow panic and demoralize the residents. As the war effort mounts, fiery boulders are launched into the city, followed by a full-blown invasion. The ten plagues in Egypt mirrored this combat model. Initially, water was converted into blood, and subsequently croaking frogs shattered the Egyptian sanity through their shrill blare. Afterward, arrows were shot (skin-piercing kinim), followed by invading ferocious animals similar to attacking henchmen. Finally, fiery boulders were catapulted (barad), preceding the invasion of innumerable armies captured in the metaphor of armies of locusts. This midrash suggests that military combat served as a template for designing the sequencing of the 10 plagues.

The Exodus not only emancipated Jewish slaves from their Egyptian tyrants but also introduced our nation to its G-d. In addition to discovering G-d as Father and Creator, it was imperative that the newly liberated people acknowledge Him as a Warrior. This fledging nation would be expected to defeat the formidable armies of Canaan — within months of the Exodus. Of course, this plan was ultimately derailed by the golden calf and meraglim debacles, but at this stage, vicious wars were expected to be waged — within months! It was crucial that the people view G-d as a warrior so they might be confident entering pending battles. Ultimately, this vision is solidified by the war waged at the Yam Suf when the nation proclaims, “Hashem ish milchamah Hashem shmo” — G-d is a master of war, G-d is His name. Witnessing the chariots of Pharo being tossed among the ocean waves convinced the people of Hashem’s military prowess, and imbued them with confidence that they could wage successful war against all mathematical odds. G-d would fight on their behalf! The plagues in Egypt — modeled after combat strategy — presented Hashem to his people as a Warrior.

For centuries, this image of G-d was almost irrelevant, as Jews were dispossessed of land and army and we wandered from continent to continent through the sands of history. Having returned to our land and to our history we are forced to once again take up arms and defend our homeland — once again against all odds. We have witnessed successful military triumph which can only be attributed to Divine intervention. We daven that Hakadosh Baruch Hu continue to wage war on our behalf; we further pray that our efforts, coupled with Hakadosh Baruch Hu’s providence, will yield a world that acknowledges His sovereignty, embraces the role of His chosen people, and stills the sounds of war for all eternity.