The Wicked Son

The Haggadah discusses four sons and provides answers for each. It is curious that the response to the wicked son is not the verse associated with the question. The Vilna Gaon explained that we don’t answer the wicked son; anything we say to him will only make matters worse. However, we have to provide an answer to all the other people at the table who heard the wicked son ask his question. We cannot let his challenge of Jewish tradition stand without a response.

* From a recent post on Hirhurim

Matzah

"V'Tzivanu Al Achilas Matzah"
"We were commanded on the Matzah"

The Rokeach commenting on these words in the Bracha during Motzei Matzah adds that everyone who eats Matza according to Jewish Law becomes a partner with G-d in the creation of the world.

The reason for this is because our Exodus from Egypt was the completion of the creation of the world. The ten makkos uncovered the ten maamaros of creation. Therefore one who eats Matzah, which symbolized our freedom is aiding G-d in the creation of the world.

On this note, R' Mordechai Elon explains the words, (Shemos 7) "You shall eat matzos for seven days". Following this pattern of seven days was also the days of creation. For while one eats the matza he becomes more cognizant of the days of the week thus appreciating creation.

We Were Slaves - Don't We Know That Already?

"Avadim Hayinu L'Pharaoh B'Mitzrayim..."
"We were slave to Pharoah in Egypt"

An explaination of the above verse was once given over by Rav Yechiel Michel Epstein, author of the Aruch HaShulchan. He explained that the entire idea that can be deduced from yetzias mitzrayim is that we are now obligated to be the servants of hkb"h. This is known from the Torah when it says, "Ki Li Bnei Yisrael Avadim, Avadai Heim Asher Hotzeisi Osam MeiEretz Mitzrayim" "Fore Bnei Yisrael are slaves to me, my slaves who I took out of the land of Egypt."

Almost immediately after reading "Ki Li..." one should realize the apparent redundancy that appears towards the end of the verse when the Torah says "Avadei Heim" - didn't we JUST acknowledge earlier in the verse that we are G-d's servants?

In Shulchan Aruch (Y.D. 267:5) the matter of acquiring a servant is described. More specifically the Halacha is that a person may not acquire a servant against the man's will.[The same is mentioned in Yivamos (12b)] This law only applies however, when one is acquiring a person who was previously free. If however, they were previously servants then one may acquire then even against there will.

Therefore when the we were in Mitzrayim we were not allowed to say to Hkb"h that we didn't want to be his servants and that He had no right to acquire us against our will because we were not free men! We were slaves to Pharaoh!

This is what the Pasuk means when it said "Ki Li Bnei Yisrael Avadim". Why? "Avadai Heim" Because Hkb"h took us out of Mitzrayim where we were previously slaves!

Keep Talking!

The Imrei Emes from Gur has an alternative explanation as to what Chazal meant when they said, "Lechem Oni - Lechem Sheonim Alav Harbei" (bread that matters are extensively discussed over). The Imrei Emes makes an emphasis on our obligation to discuss matters that relate to Passover.

The pasuk says,"For seven days you shall eat matzos, lechem oni." It can be derived from here that we are supposed to continue our Pesach discussions even after the sedarim are over and continue then through the whole seven days of the holiday.

Zichira Vs. Sippur

The Gri"z, Harav Yitzchak Zev HaLevi Soloveitchik, used to say that every year on the night of the seder, his father, HaRav Chaim HaLevi M'Brisk, used to explain to all of the children of the house the uniqueness of the mitzvah of Sippur Yitzias Mitzrayim in comparison to the mitzvah of Zechiras Yetzias Mitzrayim which one has on every day of the year.

He listed three differences:

A. In order to fulfill the mitzvah of zechira one only has to remember the yetzias mitzrayim whereas the mitzvah of sippur requires one to tell over the story to other people (in the form of questions and answers).

B. During the Zechira which we are required to do during the rest of the year we have to specifically remember yetzias mitzrayim (B'Klal). On Pesach night we have a mitzvah to talk about every detail which occured during the Exodus. "LiHaschil BiGenus U'Misayeim B'Shvach - Starting with our sorry and ending with our exalted state."

C. Zechira is on the Yetzias Mitzrayim itself. In addition to the the mitzvah of Sippur Yetzias Mitzrayim requires for one to explain and understand all of the reason for the mitzvos which we perform on the eve of Pesach.

The Aruch LaNer adds, in Messeches Sukka (28a)it is recorded that "on the night of Pesach it is not enough to take part in zechiras yetzias mitzrayim but that one also has to go a step further and take part in the mitzvah of Sippur Yetzias Mitzrayim. This is accomplished through 'V'Higadita L'Vincha' as well as through the in depth discussion of Pesach, Matzah and Marror.

Why Don't We Make A Bracha on the Mitzvah of Sippur Yetzias Mitzraim?

A question which is often brought up at the seder is, why don't we say a bracha on the mitzvah of sippur yitzias mitzraim?

The Ritva on Messeches Pesachim (7b)adds that the reason the Rabbanan established that one should make a bracha before taking part in a mitzvah is to make it known that the reason we are preforming the mitzvos is because of our belief in the Ribbon Shel Olam. The Rosh while commenting on this Ritva says that there are some mitzvos that do not require a bracha because they, in their essence, serve the same purpose as the Bracha itself.

(Brief Tangent: A similar question is asked when discussing the topic of why there is no Bircas HaMitzvah before Krias Shema. The Avudraham elegantly answers that the entire purpose of a bracha is to be mikabel ol malchus shamayim. There is no reason to do this before taking part in Shema because being mikabel ol malchus shamayim is the who purpose of its mitzvah!)

Another answer to this famous question is offered by HaRav Dovid Oppenheim, Av Beis Din of Prauge. The Gemara in Megilla (18a) says that a person should not participate in praising Hkb"h more than normal. The Marsh"a while commenting on this offers his explanation of the Talmud Megilla by saying that this only applies when it is in the context of a Bracha. (proof: Gemara Brachos 25a - we ask a person who says too many praises of Hkb"h, "Have you said enough?!?!") From this it is implied that if one excessively praises the Ribbono Shel Olam without the context of a bracha then it would be alright.

For this reason we do not say a bracha at the beginning of the Seder. The following discourse may occur at your Seder:

Head of the Seder - "We have a mitzvah to discuss Yitzias Mitzraim

Member of the Seder- "Why don't we precede this mitzvah with a bracha, like my all other mitzvos?"

Head of the Seder - "V'Chol Hamarbe Lisapper B'Yitzias Mitzraim Harei Zeh Mishubach - It is praiseworthy for one to be plentiful in the telling of the Exodus from Egypt." Therefore we cannot say a bracha, fore when we say a bracha we are not allowed to say an excessive amount of praise to Hkb"h. For this reason the Rabbanan never established that there would be a bracha on the mitzvah of sippur yetzias mitzraim. So that we can spend an entire seder singing out praises to the Ribbono Shel Olam for taking us out of Egypt!"

Still Pure

One might think that the order in which we list the first two stages of the Seder should be reversed. The Seder should start with Urchatz so that we can remove our impurities and then we should drink the wine.

Admor Rebbe Avraham From Sokotzov the author of the Avnei Nezer answers that in Yetzias Metzrayim we were redeemed even though we weren’t worthy.

For this same reason we start the seder with the Kadeish and not Urchatz. To show that regardless of the shameful things that we take part in during the year, we are still holy and fit for the redemption.

OUR Holidays and Their Holidays

“Asher Bachar Banu MiKol Am…V’Titein Lanu…BiAhava Moadim LiSimcha Chagim UZmanim LiSason”

“Who Blessed us from all other nations….and gave us…with love the festivals for happiness and holidays to celebrate”

Why is it that specifically during Kiddush and Bircas HaTorah we remember that Hashem chose us from all other nations? Shouldn’t we be doing this for all other mitzvos as well (after all, the other nations weren’t commanded to do the other mitzvos either?!)

HaGaon Rav Avraham Erleinger Shlit”a answers that the other nations of the world also have yomei menucha (rest days). They also have rules and laws that dictate the way that they live. Therefore we say “Ashar Bachar Banu…” to show that there is no connection between our laws and their laws, our days of rest and their days of rest. Our laws come specifically from the fact that we are Hashem’s people. To us the Torah is not just a book of laws; on the contrary it is a living Torah which allows us to live our laws vicariously through it. We don’t have a rest day that we call Shabbos. We have Shabbos that happens to be a day of rest. Our holidays are “Mikra Kodesh” specifically to separate us from the other nations of the world.

What is the reason why is it that we specifically say “Asher Bachar Banu….” On Yom Tov? Because it is on these days more than on any other that we have to proclaim, “Ki Vanu Bacharta ViOtranu Kiddashta MiKol HaAmim UMoadei Kodsheicha, BiSimcha Uvisason Hinchaltanu.”

- From "Bircas Avraham" - On Messeches Pesachim (Kuntris Al HaHaggada)

Rabbi Jacob J. Schacter On A Major Element Of The Seder

In the last sugya (topic of discussion) in the fifth perek of Gemara Pesachim it is mentioned that there was a unique manner in which people used to carry home the Korban Pesach from the Beis Hamikdash. They used to take the Korban, wrap it up in the hide of the animal and then sling the hide over their shoulders. Rashi comments in the Gemara that this was specifically reminiscent of the way that the Yishmaelim (Arabs) used to travel.

Rav Shlomo Kluger asks a fascinating question in his commentary, Yirios Dvash, which can be seen in Rav Yaakov Emdens siddur. Why does Rashi feel the need to mention that this was the way the the Yishmaelim used to travel? Is that really something noteworthy?

Rav Kluger answers that when we come to our Seder we spend much time discussing our traumatizing experiences in Egypt and our feelings of jubilation as we left Egypt, but we spend no time talking about how we got to Egypt (the Yosef story!). When Bnei Yisrael brought the Korban Pesach home, they were showing their families, that before one begins a recollection of history they first have to recognize, how it all began.

The question now rises, how do we give over this message at our Sedarim today (we no longer bring the Korban Pesach)? The answer starts with KARPAS. Rashi in Parshas VaYeishev says that Yosef's Kitones Pasim (the coat of many colors [dreamcoat]) was made out of KARPAS U'TICHEILES (some sort of fabric). Therefore today we specifically start off the seder with KARPAS to show that chronologically all journey down to Egypt all started with Yosef.

We need not only analyze the Karpas to reach Yosef, one can also examine the four cups of wine . It is often recorded that the four cups are a direct correlation to the four different types of redemption (Hotzeiti,Hitzalti,Goalti, and Lokachti). The Medrish as well as the Gemara Yerushalmi however answer differently. The reason for why we drink four cups is because of the four times the word "kos [cup]" is mentioned in the story with Yosef and Pharaoh.

Rabbi Jacob J. Schacter Shlit"a however, notes a different understanding of the message that we should take from Yosef and the 4 cups. We should recognize from the story of Yosef, the real story of redemption. Yosef lived a life of many ups and downs. He started off on top in his fathers house. He was then sold to Arab peddlers. He lived in Potifars house. He was thrown in jail. Only after years of uncertainty did he, with the help of Hashem, take the stead of the viceroyship.

The story of Yosef is not linear like the four geulas (Hotzeiti,Hitzalti,Goalti, and Lokachti) but it shows us, Klal Yisrael, that our redemption is a process. A complicated and painful process that requires time and belief. For this reason, we vicariously bring Yosef to our Seder table through the Karpas, the four cups, and the Korban Pesach.

We, as Jews, have experienced an interesting history. One of suffering and triumph. The Passover story reminds us that the road to salvation is jarring. It requires patience and belief. Only through them, with we experience the Geula

*As heard at a Shiur given in the Yeshiva University Beis Medrish by Rabbi Jacob J. Schacter Shlit"a 4/9/08

MAKING YETZIAS MITZRAYIM REAL

Click here to see an unbelievable movie clip that brings Yetzias Metzrayim to life.

* Sent to me by R' Dov Lipman Shlit"a