Haggada of Pesach Haggadah based on the Teachings of Harav Yosef Dov Soloveitchik Zatza"l Collected and semi-edited by Rabbi Ari Kahn

1. ‫הגדה של פסח – עוד יוסף חי‬
Haggadah based on the Teachings of Harav Yosef Dov Soloveitchik Zatza"l
Collected and semi-edited by Rabbi Ari Kahn
This is an unfinished work in progress, much of the material was collected from
other students of the Rov, or from tapes of shiurim. Perhaps one day this work will
be completed, in interim I am allowing limited access so people can learn the Torah
of Morenu Harav Zatza"l.
If you have any comments or observations – please contact me
Adk1010@gmail.com
-------------------------------------------------------------------------------------------------
"Seder"
The word seder is interesting and deliberate.
On Pesach the Rambam uses the word ‫ סדור‬to describe the obligation of the night:
: ‫רמב"ם הלכות חמץ ומצה פרק ח הלכה א‬
‫סדור עשיית מצוות אלו בליל חמשה עשר כך הוא: בתחלה מוזגין כוס לכל אחד ואחד ומברך בורא פרי‬
‫הגפן ואומר עליו קדוש היום וזמן ושותה, ואחר כך מברך על נטילת ידים ונוטל ידיו, ומביאין שלחן ערוך‬
‫ועליו מרור וירק אחר ומצה וחרוסת וגופו של כבש הפסח ובשר חגיגה של יום ארבעה עשר, ובזמן הזה‬
.‫מביאין על השלחן שני מיני בשר אחד זכר לפסח ואחד זכר לחגיגה‬
The use of the term seder can be compared and contrasted with many tasks of the
Kohen Gadol on Yom Kippur, where the Rambam utilizes similar language.
: ‫רמב"ם הלכות עבודת יום הכיפורים פרק ד‬
‫סדר כל המעשים שביום זה כך הוא: כחצות הלילה מפיסין לתרומת הדשן, ומסדרין את המערכה ומדשנין‬
...‫את המזבח כדרך שעושין בכל יום על הסדר שביארנו עד שיגיעו לשחיטת התמיד‬
A close reading of the Rambam indicates that while on Yom Kippur there is a series
of several actions whose performance constitutes one Mitzva, on Pesach there are
many independent mitzvot. Why, then, does the Rambam use the term ―sidur‖? This
terminology indicates that there is one major mitzva on this night, and numerous
satellite mitzvot. The goal is to link the satellite mitzvot with the major mitzva.
1

2. Telling the story of the Exodus is the main commandment. One example of an
auxiliary commandment is eating the matza.
On the night of Pesach we have an obligation to eat matzah:
]‫בָ עֶ רב תֹאכְ לו מַ צֹת[]שמות פרק יב:יח‬
ֶ
We also have an obligation to tell the tale of the Exodus. The crux of the issue is that
eating matzot must be linked with the Story of the Exodus. This is the purpose of the
seder: to link the auxiliary mitzvot with the main mitzvah of the night. This idea is
encapsulated later in the Haggadah:
‫בַ עֲבור זֶ ה ֹלא ָאמַ ְרתי אֶ לָא בְ שעָ ה שיֵש מַ צָ ה ומָ רוֹר מֺ מָחים לְ פָ נֶיָך‬
ִּ ֶ ָ ִּ
― „For this‟ is said only when one has matza and maror set before them.‖
The matzah and maror (and the Pesach sacrifice, in its time) are part of the story of
the Exodus.
If the Kohen Gadol performs any part of the Yom Kipur ritual service out of the
specified order, he disqualifies the entire process. Does the term seder, when used in
connection with Pesach, also stipulate a specific order which must be followed? May
a person fulfill his obligations on the night of Pesach by performing the Mitzvot
connected with the third cup of wine on the second, and the obligations associated
with the second cup of wine on the third cup? For example, would someone who ate
their festive meal and recited Bircat Hamazon on a cup of wine, and only afterwards
recited the Haggadah on another cup of wine, fulfill his obligations? Would it be
permissible to make kiddush and then proceed to eat matza, maror and koreych, and
only afterwards to recite the Haggada? Even though the mitzvot were performed out
of order, the obligation to eat matzah and marror on the night of the Fifteenth of
Nisan has been fulfilled in such cases. However, the other facet of the mitzvah will be
missed: that of Pesach Matzah U’Maror as part of the obligation of Sipur Yetziat
Mitzrayim (see below, section 82, for a discussion of Raban Gamliel’s statement,
:‫כל מי שלא אמר שלשה דברים אלו בפסח לא יצא ידי חובתו‬
Thus, if someone made Kidddush and then ate matzah and maror, without telling
the story of the Exodus, the matzah would lack the aspect of lechem oni, ‗bread upon
which many things are told‘:
: ‫תלמוד בבלי מסכת פסחים דף לו עמוד א‬
‫מי כתיב לחם עוני עני כתיב. - ורבי יוסי הגלילי: מי קרינן עני? עוני קרינן. - ורבי עקיבא: האי דקרינן ביה‬
.‫עוני - כדשמואל, דאמר שמואל: לחם עני - לחם שעונין עליו דברים הרבה‬
Rashi is quite specific regarding the things that must be said:
: ‫רש"י מסכת פסחים דף לו עמוד א‬
.‫שעונין עליו דברים - שגומרים עליו את ההלל, ואומרים עליו הגדה‬
One must say the Haggadah and recite the Hallel over the matza. By using the
matzah in this fashion it becomes part of the seder. Moreover, the actual eating of
matzah must come between these two sections of the seder- after the story of the
Exodus, and before the Hallel. (Shiur date: 3/18/75 Nordlicht tape. #5186)
2

3. Changing the order of events in the seder would rob the constituent elements of the
aspect of Baavur Zeh Lo Amarti and would no longer reflect the opinion brought by
Rabbi Akiva in the name of Shmuel, Lechem Oni, lechem she‟onim alav dvarim harbe
(bread of "Oni" translated as bread upon which we answer and transmit many ideas,
i.e. sippur y'tziat Mizrayim, the story of the Exodus). As in Rashi‘s interpretation of
Lechem Oni as ―lechem upon which we recite Hallel and the Haggadah‖, Matzah
becomes a part of the Seder only when it is preceded by the Haggadah, sipur y'tziat
Mizrayim, and followed by the praise and thanksgiving of Hallel.
.‫קדש. ּורחץ. כרפס. ַחץ. מגיד. רחצה. מוֹציא‬
ִ ְָָ ִ ַ ַ‫ְ ַ ַ ְ ַ י‬ ֵּ ַ
.‫מצה. מרוֹר. כוֹרך. שלחן עוֹרך. צפּון. ברך‬
ְ ֵּ ָ ָ ְ ֵּ ָ ְ ֻׁ ְ ֵּ ָ ַָ
:‫הלל. נרצה‬
ָ ְ ִ ֵּ ַ
‫קדש‬
ֵּ ַ
Four cups
The Gemara (Psachim 117b) says that the Rabbis enacted the requirement for
four cups as symbols of freedom (derech herut), and we associate a distinct mitzva
with each cup: Kiddush, Haggadah, Bircat Hamazon and Hallel. We may take one of
two approaches to this statement. The first approach stems from the fact that neither
Kiddush nor Bircat Hamazon are restricted to Pesach night. The most that Pesach
adds above every Shabbat or Yom Tov is two brachot (Ga‘al Yisrael and Hallel).
Chazal ―borrowed‖ two Brachot, Kiddush and Bircat Hamazon, for two of the four
cups. Kiddush and Bircat Hamazon have nothing to do with sippur Yetziat Mizrayim,
rather they are simply included in the total of four cups.
The second approach is that on Pesach night a special transformation takes place: At
the seder, Kiddush becomes a part of sippur yetziat mizrayim. When we make
Kiddush on this particular night, we are in fact fulfilling two distinct mitzvot: First,
the general mitzvah of Kiddush, based on the commandment to sanctify the
Sabbath“et yom ha‟shabbat l'kadsho”,(Shmot 20,8) which applies to Shabbat and to
festivals which are called ―shabbatot Hashem”. The second Mitzvah is that of sippur
yetziat Mizrayim, which is conveyed both as a commandment to tell our children
(―V‟higadta l‟bincha‖, Shmot 13, 8) or to remember and take note of the day upon
which we were redeemed from Egypt (―Zachor et ha-yom ha-zeh asher yazata
m'mizrayim”, Shmot 13, 3). Bircat Hamazon has a similar dual personality on Pesach
night: On the one hand, it is the fulfillment of the year-round obligation of V‟achlta
v‟sava‟ta u‟veirachta, (―You shall eat, be sated and bless Hashem in thanks,‖ Devarim
8, 10). On the other hand, it is also a mitzvah in the specific context of sipur yetziat
Mizrayim mi‟d‟orayta (a biblical obligation).
Regarding Kiddush, there is an apparent difference of opinion between the Ta‖z and
the Magen Avraham: The Shulchan Aruch stipulates that Kiddush should not be
3

4. recited before nightfall (Orach Haim 472, 1). Tosefot notes that while Kiddush may
be recited in the daylight hours on a regular Shabbat or Yom Tov, even as early as
plag hamincha, the night of Pesach is different. The Magen Avraham opines that
Kiddush may by all rights be recited early on Pesach night, as on any ―regular‖
shabbat or festival; the problem arises because the obligation to drink the first of the
four cups, i.e. the kiddush, is concurrent with the obligation to drink the other three
cups-- after nightfall. Theoretically, according to the Magen Avraham, one could
recite the Kiddush a few minutes prior to sunset and only drink the contents of the
cup after nightfall, and fulfill the Mitzvah of Kiddush on Pesach night.
The Ta‖z disagrees: While it is permissible to recite Kiddush before sunset all year
round, Pesach is different (Orach Chayim, Hilchos Pesach 472:1). According to the
Ta‖z, Kiddush on Pesach night must take place at the same time that there is an
obligation of Pesach, Matzah and Maror. This is only after nightfall. Hence, one may
not recite Kiddush prior to nightfall, even if he were to delay the drinking of the
wine until after nightfall. Kiddush on Pesach night has a dual character, and this
additional aspect requires that we wait until nightfall.
This latter interpretation is more in keeping with our understanding of the character
of Kiddush and the seder as a whole, reflecting a unique and intrinsic association
between Kiddush on the eve of Pesach with sipur yetziat Mizrayim.
The Gemara states: Matchil B‟gnut U'msayem B‟shvach--we begin the
Haggadah with the repugnant(Pesachim 116, 8) (Avadim Hayinu or Mi‟tchila Ovdei
Avodah Zara) and conclude with praise (Hashem redeeming us, bringing us to Eretz
Yisrael and giving us the Mitzvot of Pesach, Matzah and Maror on this night). The
Rambam explains (Hilchot Hametz uMatza, 7:4) that according to Rav's opinion we
relate the Gnut and Shvach of Bnai Yisrael: We began as the children of Terach and
ended up being chosen by Hashem and receiving the Torah. B'chirat Yisrael and
Kabbalat HaTorah are components of Sipur Yetziat Mizrayim. Thus, the Rambam
requires that we emphasize that Hashem separated us from the other nations and
brought us closer to His uniqueness when we recite the magid. This idea may be
found in the Haggadah itself, in Kiddush: Asher bachar banu mi'kol am v‟rommemanu
mi'kol lashon v‟kidshanu b‟mitzvotav. ―This is Daa‟s Haemes that the Rambam refers to:
In Kiddush we say exactly what is prescribed by the Rambam, separation from the
nations and selection of Bnai Yisrael. Therefore Kiddush on Pesach night is part of
Sipur Yetziat Mizrayim.‖
On Pesach night it is insufficient to say that Hashem brought us close in order to
serve Him. We must also say that this night is different from all other nights. We
must ask: Why do we eat matzah on this night? Why do we eat maror on this night?
Why do we dip twice on this night? Why do we recline on this night? In essence, we
are asking why is this night different? If the night is different, then it means that
there is a unique K'dushat Hayom, sanctity of the day. The Kiddush says just that, and
more; it relates to two aspects of chosenness: The selection of Bnai Yisrael and
separation from the other nations, and the special K'dushat Hayom - this night,
intrinsically, is endowed with unique Kedusha and is different from all other nights.
The K'dushat Hayom of Pesach night requires that we perform various Mitzvot that
we do not perform any other time of year. Thus, while Beit Shammai and Beit Hillel
4

5. (as quoted in the Mishna) refer to making a Bracha on the wine and on the day, The
Rambam stipulates that we say Bore Pri Hagafen and then make a Bracha on the
Kiddush Hayom, in order to stress that on Pesach night Kiddush is not simply a
blessing, but rather we are declaring the unique, intrinsic sanctity of the night prior
to reciting the Haggadah. Kiddush on Pesach night is, indeed, an integral part of the
Haggadah.
What, then, of Birkat HaMazon? Is the thisr of the fourth cups at the seder merely a
―borrowed‖ blessing, a fulfillment of a general commandment, or is it, like Kiddush,
a part of Sipur Yetziat Mizrayim? The simple answer is that we mention Yetziat
Mizrayim in the Birkat HaMazon (part of the second paragraph, Nodeh L‟cha), and is
thus brought in to the seder. Yet an alternative explanationis possible: The four cups
of wine at the seder are based on the four terms of redemption mentioned in the
Torah, in Parshat Va'eira. The Rambam mentions a fifth cup of wine, which would
be based on the fifth term of redemption mentioned in that Parsha, ―v'heveti”, but we
do not have a cup that represents this fifth aspect. Although the ultimate destination
of Bnai Yisrael after the Exodus was to claim Eretz Yisrael, mention of entering Eretz
Yisrael is oddly missing from the Haggadah. Entry into Eretz Yisrael is mentioned in
Birkat Hamazon, and at the seder we use Birkat HaMazon as the vehicle to include,
even if only briefly, the fifth term of redemption and to recognize our entry into
Eretz Yisrael.
The Haggadah, Sipur Yetziat Mizrayim, is not composed of the 2nd and 4th cups
alone; it includes Kiddush Hayom and Bircat Hamazon, as indicated by their inclusion
in the four cups required on the night of Pesach.
Comparison with Shabbat
The Rambam (Hilchot Chametz U‟Matzah 7:1) draws a parallel between the
Mitzvah of Sipur Yetziat Mitzrayim and the Mitzvah of Kiddush on Shabbat, based on
the commandment Zachor Et Yom Hashabbat. The concept of zachor that is common to
both Shabbat and Pesach expresses itself in Kiddush. The Rambam (Hilchot Shabbat
29:1) describes Kiddush as Zechirat Shevach Vkiddush. The Mitzvah of Shabbat is to
express the uniqueness of the day of Shabbat: Mizmor Shir L‟yom HaShabbat. What is
so special about Shabbat: Mah Yom Miyomayim? There aren't seven days in a week:
there are six days and Shabbat. The equation of Zachor Et Hayom Hazeh Asher
Yetzatem M‟mizrayim and Zachor Et Yom Hashabbat L‟kadsho relates to this aspect of
uniqueness: Just as Shabbat is different than all other days of the week, Pesach night
is different than all other nights of the year. Kiddush on the night of Pesach
establishes the uniqueness of the night; without it, we would not have 4 cups
associated with the Haggadah and Sipur Yetziat Mizrayim as required by the Takannat
Chachamim for this night.
Kittel
The use of the kittel is a reminder of death, and is another device employed at
the seder to encourage the children to take note of irregular customs and to ask
questions. The Rav was of the opinion that a groom in his first year of marriage
should wear a kittel at the seder, as should a mourner in the first twelve months of
mourning. (Heard from Rabbi M. Gordon who was both a chattan and a mourner in
the same year, and the Rov instructed him to wear a kittel at the seder nonetheless.)
5

6. Pouring the wine
The pouring of the wine is part of the seder, as we learn from the Rambam‘s
formulation:
:‫רמב"ם הלכות חמץ ומצה פרק ח הלכה א‬
‫סדור עשיית מצוות אלו בליל חמשה עשר כך הוא: בתחלה מוזגין כוס לכל אחד ואחד ומברך בורא פרי‬
‫הגפן ואומר עליו קדוש היום וזמן ושותה‬
:‫תלמוד בבלי מסכת פסחים דף קיד עמוד א‬
,‫מזגו לו כוס ראשון‬
:‫תלמוד בבלי מסכת פסחים דף קטז עמוד א‬
,‫מזגו לו כוס שני‬
:‫תלמוד בבלי מסכת פסחים פרק י –קיז‬
,‫מזגו לו כוס שלישי - מברך על מזונו. רביעי - גומר עליו את הלל‬
The concept of beginning with mezigat hakos is not limited to Pesach; it applies to
every Shabbat and all Yomim Tovim, and is based on the She‟iltot D'Rav Achai Gaon,
quoted by Tosfot in Masechet Shabbat. In all cases, the food on the table must be
covered before Kiddush is recited, and one may not recite Kiddush if exposed food is
on the table. In other words, Mezigas Hakos and Kiddush must always be done prior
to bringing in the food to the Shabbat or Yom Tov table. Here, the Mishna does not
start with Kiddush, but rather with meziga - pouring or mixing the wine. Apparently
the meziga itself plays a role in the seder, and is part of the obligation of the night. If
one were to prepare a cup of wine prior to the seder, before nightfall, he would be
lacking in the complete fulfillment of the seder.
The Mishna mentions meziga regarding the first three cups of wine, but not for the
fourth. The Rav explained: Meziga of the second cup is an integral part of the seder,
for this is the impetus for the son to ask the Four Questions. Specifically this meziga,
of a second cup, arouses the curiosity of the child so that he will ask his father the
questions: Preparation of the wine for Kiddush would not strike the seder
participants as strange or unusual; only when a second cup is prepared in this
manner would a child‘s curiosity be aroused. (See Rashi in Pesachim 116, where he
implies that the pouring of the wine is what obligates the son to ask at that point).
The obligation incumbent upon the parents, ―Vehigadta Lvincha‖, requires us to
arouse the curiosity of the children so they will be moved to ask questions, and the
formal meziga of additional cups of wine is one of the added nuances we use to make
sure the child notices that this night is different from all others. Thus, the Meziga is
actually a part of the Sipur Yetziat Mitzrayim.
We have seen, then that Vehigadta Lvincha obligates us to explain to our children the
events that took place in the past that led to our freedom. The first three cups
punctuate the section of the Haggada that recounts the Redemption from Egypt, and
the preparation of these cups, the meziga, is part and parcel of the Sipur Yetziat
Mitzrayim. The fourth cup refers to the eventual, ultimate Redemption, a topic that is
not part of the sipur, per se; therefore the fourth cup does not require meziga. The first
6

7. three cups require meziga for they are aimed at the children, despite the fact that the
third cup is poured only after the formal Sipur Yetziat Mitzrayim is concluded.
The Rambam‘s formulation is slightly different than our normally accepted practice.
According to the Rambam there is no meziga by the third cup, since the pouring of
the third cup takes place within the context of the meal and would not stir the
curiosity of the children. Since the third cup does not impact Sipur Yetziat Mizrayim,
there is no need to mention meziga with it. However, the Rambam goes on to state
that the fourth cup requires meziga as well, implying that the Mitzva of Vehigadta
Lvincha extends to the future Redemption as well as to the Exodus from Egypt. The
obligation is not just to retell the tale of the Exodus, but to instill the hope for the
future Redemption.
Grape juice
The first of the four cups differs from the other three: Generally, the Four
Cups should be an expression of freedom. Therefore, if a person prefers
grape juice to wine, drinking the grape juice would be an expression of
freedom.
:‫תלמוד בבלי מסכת פסחים דף קח עמוד ב‬
,‫אמר רב יהודה אמר שמואל: ארבעה כוסות הללו צריך שיהא בהן כדי מזיגת כוס יפה. שתאן חי - יצא‬
‫שתאן בבת אחת - יצא, השקה מהן לבניו ולבני ביתו - יצא. שתאן חי - יצא. אמר רבא: ידי יין יצא, ידי‬
.‫חירות לא יצא‬
:‫רמב"ם הלכות חמץ ומצה פרק ז הלכה ט‬
‫ארבעה כוסות האלו צריך למזוג אותן כדי שתהיה שתיה עריבה הכל לפי היין ולפי דעת השותה, ולא יפחות‬
‫בארבעתן מרביעית יין חי, שתה ארבעה כוסות אלו מיין שאינו מזוג יצא ידי ארבעה כוסות ולא יצא ידי‬
‫חירות, שתה ארבעה כוסות מזוגין בבת אחת יצא ידי חירות ולא יצא ידי ארבעה כוסות‬
However, the first cup possesses an additional identity: it is also Kiddush, as recited
on any other holiday or Shabbat. The Rambam holds Kiddush to a different
standard, a different requirement: Wine used for kiddush must be worthy to be
spilled as a libation on the Altar.
: ‫רמב"ם הלכות שבת פרק כט הלכה יד‬
‫אין מקדשין אלא על היין הראוי לנסך על גבי המזבח, לפיכך אם נתערב בו דבש או שאור אפילו כטיפת‬
‫החרדל בחבית גדולה אין מקדשין עליו, כך אנו מורין בכל המערב, ויש מי שמתיר לקדש עליו ואומר לא‬
‫נאמר היין ה ראוי לנסך על גבי המזבח אלא להוציא יין שריחו רע או מגולה או מבושל שאין מקדשין על‬
‫אחד מהן. +/השגת הראב"ד/ [ויש מי שמתיר וכו'] להוציא יין שריחו רע או מגולה או מבושל שאין מקדשין‬
+.‫על אחד מהן. א"א ואמת הוא זה וכן מפורש בירושלמי (פסחים פ"י ה"א) שמקדשין ביין קונדיטון‬
The Rambam himself notes that there is a dissenting opinion, adopted by the
Ra‘avad and codified in the Shulchan Oruch 272:5. Nonetheless, Rav Soloveitchik
conducted himself according to the ruling of the Rambam and used non-mevushal
wine, worthy for the Altar, for the first cup and grape juice for the other cups.
"Shehecheyanu"
She‟he‟cheyanu should be said only on the kiddush and not on the candle
lighting. This is true for Pesach and all Festivals.
7

8. ‫קדֵּ ׁש מיד כשבא מביהכנ"ס ילבש הקיטל , ישטוף הכוס וידיחנו, ומוזגין לו הכוס ומקדש עליו:‬
‫ַ‬
‫כשחל בשבת מתחילין כאן:‬
‫בלחש:‬
‫ויְהי ערב ויְהי בקר:‬
‫ַ ִ ֶֶ ַ ִ ֶֹ‬
‫יוֹם הששי. ויְככו השמיִם וְהארץ וְכל צבאם:‬
‫ֶָָ ָ ְָָ‬ ‫ַ ִ ִ ַֻ ַ ָ ַ‬
‫ויְכל ֱלהים בטוֹם השביעי מלאכף ֹו ֲשר עשה וטִשבת בטוֹם‬
‫ַ ְ ִ ִ ְַ ְ אֶ ָ ָ ַ ְ ֹ ַ‬ ‫ַ‬ ‫ַ ַ אֹ ִ‬
‫השביעי מךל מלאכף ֹו ֲשר עשה:‬
‫ַ ְ ִ ִ ִ ָ ְַ ְ אֶ ָ ָ‬
‫ויְברך ֱלהים את יוֹם השביעי ויְקדש את ֹו ךי ב ֹו שבת מךל‬
‫ָ ַ ִָ‬ ‫ִ‬ ‫ֹ‬ ‫ַ ְ ִ ִ ַ ֵַ‬ ‫ֶ‬ ‫ַ ָ ֶ ְ אֹ ִ‬
‫מלאכף ֹו ֲשר ברא ֱלהים ל ֲשוֹת:‬
‫ַע ֹ‬ ‫ְ ַ ְ א ֶ ָ ָ אֹ ִ‬
‫כשחל בחול מתחילין כאן:‬
‫סברי מר ָן וְרב ָן וְרבוֹתי:‬
‫ַ ְ ִ ָ ָנ ַ ָנ ַ ַ‬
‫ברּוך אתה י-ה-ו-ה ֱלהינּו מלך העוֹלם, בוֹרא ערי ה ָפן:‬
‫ֵ ְ ִ ַ ָּג ֶ‬ ‫ְֶֶ ָ ָ‬ ‫אֹ ֵ‬ ‫ָ ְ ַָ‬
‫ברּוך אתה י-ה-ו-ה ֱלהינּו מלך העוֹלם ֲשר בחר בנּו מכל‬
‫ְֶֶ ָ ָ אֶ ַָ ָ ִ ָ‬ ‫אֹ ֵ‬ ‫ָ ְ ַָ‬
‫עם וְרוֹממנּו מכל לשוֹן וְקדשנּו במצוֹתיו. ַתתן לנּו י-ה-ו-ה‬
‫ִ ְ ָ ְ ִ ְ ָ וִ ֶ ָ‬ ‫ְ ָ ִָ ָ‬ ‫ָ‬
‫ֱלהינּו בא ֲבה (לשבת: שבתוֹת למנּוחה ּו) מ ֹו ֲדים לשמחה‬
‫ְ ִ ְָ‬ ‫עִ‬ ‫ִ ְ ָ‬ ‫ַ ָ‬ ‫ְ ַהָ‬ ‫אֹ ֵ‬
‫חָּגים ְמנים לששוֹן (לשבת: את יוֹם השבת ה ֶה וְ) את יוֹם‬
‫ֶ‬ ‫ַ ַ ָ ַז‬ ‫ֶ‬ ‫ַ ִ ּוז ַ ִ ְ ָ ֹ‬
‫חג המףוֹת ה ֶה ְמן חרּותנּו (לשבת: בא ֲבה) מקרא קדש‬
‫ִ ְָ ֶֹ‬ ‫ְ ַהָ‬ ‫ַז זַ ֵ ֵ‬ ‫ַ ַַ‬
‫ֵכר ליציאת מצריִם. כי בנּו בחרת וְאוֹתנּו קדשת מכל‬
‫ָ ִַ ְ ָ ִָ‬ ‫ִ ָ ְַָ ָ‬ ‫זֶ ִ ִ ַ ִ ְ ָ‬
‫העמים. (לשבת - וְשבת) ּומ ֹו ֲדי קדשך (לשבת - בא ֲבה‬
‫ְ ַהָ‬ ‫עֵ ָ ְ ֶ ָ‬ ‫ַ ָ‬ ‫ַָ ִ‬
‫ּוברצוֹן) בשמחה ּובששוֹן הנחלתנּו. ברּוך אתה י-ה-ו-ה‬
‫ָ ְ ַָ‬ ‫ְ ָ ֹ ִ ְְַ ָ‬ ‫ְ ִ ְָ‬ ‫ְָ‬
‫מקדש (לשבת - השבת וְ) יִשראל וְהזמנים:‬
‫ְ ֵָ ְִַַ‬ ‫ַ ַ ָ‬ ‫ְ ֵַ‬
‫כשחל במוצאי שבת קודש מקדשין יקנה"ז ראשי תיבות יין, קידוש, נר, הבדלה, זמן:‬
‫8‬

9. :‫ברּוך אתה י-ה-ו-ה ֱלהינּו מלך העוֹלם בוֹרא מאוֹרי האש‬
ֵָ ֵ ְ ֵ ָ ָ ְֶֶ ֵ ֹ‫א‬ ַָ ְ ָ
‫ברּוך אתה י-ה-ו-ה ֱלהינּו מלך העוֹלם המבדיל בין קדש לחל בין‬
ֵ ֹ ְ ֶ ֹ ֵ ִ ְ ַ ַ ָ ָ ְֶֶ ֵ ֹ‫א‬ ַָ ְ ָ
.‫אוֹר לחשך בין יִשראל לעמים בין יוֹם השביעי לששת יְמי המ ֲשה‬
ֶ ‫ֵ ַ ַע‬ ֶ ֵ ְ ִ ִ ְ ַ ֵ ִ ַָ ֵָ ְ ֵ ְ ֶ ְֹ
‫בין קדשת שבת לקדשת יוֹם טוֹב הבדלת. וְאת יוֹם השביעי מששת‬
ֶ ֵ ִ ִ ִ ְ ַ ֶ ָ ְְַ ִ ְַֻ ִ ָ ַ ְַֻ ֵ
:‫יְמי המ ֲשה קדשת. הבדלת וְקדשת את עמך יִשראל בקדשתך‬
ָ ֶ ָ ֻ ְ ִ ֵ ָ ְ ָ ְ ַ ֶ ָ ְ ַ ִ ָ ְ ַ ְ ִ ָ ְ ַ ִ ֶ ‫ֵ ַ ַע‬
:‫ברּוך אתה י-ה-ו-ה המבדיל בין קדש לקדש‬
ֶֹ ְ ֶֹ ֵ ְִַַ ַָ ְ ָ
‫ברּוך אתה י-ה-ו-ה ֱלהינּו מלך העוֹלם, שהחָנּו ְוקְְּמנּו‬
ָ ִ ‫ֶ ֶ ֱי‬ ָ ָ ְֶֶ ֵ ֹ‫א‬ ַָ ְ ָ
:‫וְהָּגיענּו לזמן ה ֶה‬
‫ִ ִ ָ ַ ְ ַ ַז‬
:‫ושותה בהסיבת שמאל ואינו מברך ברכה אחרונה‬
"Haseva"
Chazal introduced the concept of haseva, the reclining posture, as the symbol of
freedom. Reclining on the left side is a phsical attitude of complete relaxation that
manifests abatement from tension or anxiety. One who is anxious cannot relax
physically; conversely, physical relaxation leads to emotional relaxation. Reclining is
symbolic of throwing off the mental yoke that deprives man of freedom of
movement. It is the reverse of the stiff and direct posture that demonstrates
obedience. A soldier standing erect at attention symbolizes obedience. Reclining, on
the other hand, is indicative of disobedience, of a courageous rejection of the
authority of man, an emphatic statement of one‘s freedom to relax and act as one
chooses. On Pesach night, the Halacha requires that we have a relaxed posture that
transmits disrespect for those who would dominate us. We are no longer slaves, and
the reclining posture is that of the fearless man who is unhindered by any external
forces. To appreciate that Chazal viewed this posture as one of disrespect, we should
note that elsewhere (see Rambam Mishna Torah Hilchot Chametz U matzah chapter
7 law 8, Talmud torah 5:6 the Rov‘s uncle Rav Krakovsky in Avodat haMelech
identified Pesachim 108a and Kalla rabati end of chapter 2 as the sources for the
general prohibition in front of one‘s master) they enjoined the student sitting before
his teacher from reclining because it is a disrespectful posture. Chazal chose this
posture as the symbol of freedom specifically because it indicates a subordinate‘s
disrespect towards his superior. It demonstrates how the poor Jew in Egypt behaved
towards his former master on the night of the Exodus.
In antiquity people ate while reclining around a table, or had little individual tables
in front of them; today, when we sit on chairs around a table, care should be taken to
actually lean on something in order to perform the mitzvah properly (by turning the
back of chair to the side or by taking a second chair to lean on).
9

10. ‫‪The requirement of haseva is general, even universal: The Rishonim conclude that a‬‬
‫.‪poor person who has no pillow to lean on is nonetheless obligated to perform haseva‬‬
‫]741 ‪[HK‬‬
‫ּורחץ‬
‫ְַ‬
‫נוטל ידיו ואינו מברך על נטילת ידים:‬
‫כרפס‬
‫ְַַ‬
‫יקח הכרפס פחות מכזית כדי שלא יתחייב בברכה אחרונה, ויטבול במי מלח ומברך בורא פרי האדמה,‬
‫ויכוין לפטור את המרור, ויאכל בלא הסיבה:‬
‫בָ רּוְך אַ תה י-ה-ו-ה אֱ ֹלהֵּ ינּו מֶ לְֶך הָ עוֹלָם, בוֹרא פ ִרי הָ אֲ דמָ ה:‬
‫ָ‬ ‫ֵּ ְּ‬ ‫ָ‬
‫ַחץ‬
‫יַ‬
‫יחצה המצה השניה, וחציה הקטנה יניחנה במקומה והחצי הגדולה ישמור אותה לאפיקומן:‬
‫מגיד‬
‫ִַ‬
‫יכוון לקיים מצות עשה מן התורה לספר בלילה זה ביציאת מצרים. מגלה את המצות ומגביה את‬
‫הקערה ואומר בקול רם:‬
‫לחמא ענָא די אכלּו אבהת ָא‬
‫ַ ְ ָ ָנ‬ ‫ַ ְ ָ ַ ְ י ִּ ֲ ָ‬ ‫הא‬
‫ָ‬
‫בארעא דמצר ִּם. כל דכפין ֵיתי‬
‫י ֵ‬ ‫ִּ ְ ִּ‬ ‫ָ‬ ‫ְ ִּ ְ ָ י‬ ‫ְְַָ‬
‫ו ֵיכול. כל דצריך ֵיתי ו ִּפסח. הַׁשָּא‬
‫ַָ ָ‬ ‫ָ ִּ ְ ִּ ְ י ֵ ְי ְ ַ‬ ‫ְי ֹ‬
‫הכא, לַׁש ָה הבאה בארעא דיְׂשראל.‬
‫ְ ִּ ְ ָ ֵ‬ ‫ְְַָ‬ ‫ְ ָנ ַ ָ ָ‬ ‫ָָ‬
‫הַׁשָּא עבדי, לַׁש ָה הבאה ב ֵי חורין:‬
‫ָ ַ ָ ַ ְ ֵ ְ ָ נ ַ ָ ָ ְ נ ֹ ִּ‬
‫01‬

11. "Ha Lachmah Anya"
What is the relevance of the declaration we make at the conclusion of Ha Lachma
Anya, ―This year we are here, next year we shall be in the Land of Israel, this year we
are slaves, next year we shall be free.‖ Many ask why we mention this specically at
the conclusion of Ha Lachma whose purpose is to invite any who are hungry to come
and join us at the Seder. The Mishna (Bava Metzia 83a) resolves this problem by
relating a story about Rav Yochanan ben Matya who instructed his son to hire some
workers for a particular job. The son proceeded to hire Jewish workers and he
agreed, among other things, to provide them with food. When the son told the
father what he did, the father became concerned regarding the fact that the son did
not specify to the workers what type of food he agreed to provide them. The father
ordered his son to immediately tell the workers before they started the job that he
agrees to provide them with only an average meal. Rav Yochanan explained that
without specifying otherwise, the workers enjoyed the Halachic right to demand the
most lavish meal imaginable. This is because the descendants of Avraham, Yitzchak,
and Yaakov, are entitled to the finest treatment possible. Similarly, when we invite a
Jew to the Seder they are entitled to the most lavish meal imaginable unless we
specify otherwise. Hence, when we extend an invitation to poor people to attend
our Seder, we indicate that in principle they are entitled to the finest meal possible.
However, due to our current pre-Messianic circumstances we are unable to provide
them with such a meal. This indication raises the self-esteem of the poor guests as
we gently imply that their status as Jews endows them with ―VIP status‖ and that
anything we give them is less than what they deserve.
-------------------------------------------------------------------------------------------------------
"Magid"
Before proceeding with the text of the Hagaddah, an overview of the magid and its
particular structure reveals important ideas: The Hagaddah consists of 5 parts, and
magid is comprised of three distinct sections, beginning with Mah Nishtanah/Avadim
Hayinu and concluding with Ga'al Yisrael. The first section of magid, comprised of
the laws pertaining to ―Yetziat Mitzraim‖, begins with ―Avadim Hayinu‖ and presents
the philosophical principles that form the root and foundation of the Mitzvas Sipur
Yetziat Mizrayim. Without these postulates it would be impossible to conduct Sipur
Yetziat Mizrayim. This first section includes some Halacha as well, as it pertains to
the obligations of the night. In this first section, then, we declare, There is a Mitzvah
of ‗sippur yetzias Miztraim‟ -- declaring the Exodus. We identify the halacha. We state
the basic law. We say that in essence even if we know the story, the reason it is a
―mitzvah‖ for us to recite Yetziat Mitzraim, is because it is the study of Torah; like
―talmud Torah,‖ there is always more to learn. The more a person studies, the more
he will learn and know. Therefore, the first part is not contingent upon erudition or
knowledge but is a positive commandment. Indeed, at this very moment, we are
told of the five ―Rabonim‖, the greatest scholars of Jewish law. Even they learned
something new; follows ―Amar Rav Elazar‖ (―Rabbi Elazar, son of Azariah said‖),
11

12. identifying the appropriate ―time‖ for ―Sippur Yetzias Mitzraim‖ (declaring the
Exodus) in a classic halachic argument.
In the passage that immediately follows, ―Boruch Hamokom‖ (Blessed in G-d who
gave the Law to His People, Israel), the Ba‟al Hagaddah seems overcome with joy.
Why this ecstatic enthusiasm? And in praising God, why tell about all four sons,
including the skeptic and the agnostic? The answer is truly a cause for rejoicing:
Each one has a share! The great scholar cannot say to the ignorant man, ―My share is
greater.‖ The man who has not been blessed by the Alm-ghty with a great mind but
who puts in a sincere effort is recognized as an equal to the great scholar; unique
scriptural texts are brought for the great mind, the simpleton and even the one who
refutes -- the skeptic. Every Jew is possessed of intrinsic greatness, although we do
not know when it will emerge. This unique Jewish humanism is derived from the
Prophet Ezekiel: ―Boruch Sheim K‘vod Malchuso‖ (Blessed is the Name, the glory of
His Kingdom is forever). We are all in the embrace of the Alm-ghty. ―Boruch
Hamokom‖ -- Everyone, everything is in His space. As one cannot escape space, so
can he not escape Hakodosh Boruch Hu. When He gave the Torah, He did not give it
just to the great minds able to grasp its depths. In this, Torah transcens all other
forms of knowledge: Although some cannot understand science and therefore have
no share in science, in Torah everyone has a share. It is perhaps more important to
tell the simple child than the great mind. G-d embraces the whole world as a mother
embraces all her children, no matter how many. He embraces all mankind,
especially the Covenental Community.
‫(מתחילה עובדי עבודה זרה היו אבותינו‬Orginally our ancestors were idolators). What kind
of a statement is this and what does it tell? There is not a superfluous word in the
Hagaddah. Why, then, was this recitiation from the Prophet Joshuah introduced? It
tells of our humble origins, our low beginnings. We may contrast this world view
with that of other ancient societies (Greek, Roman, Nordic) whose mythology
explains their origins in a love affair between a god and a human. Not so the Jews.
We tell of our low origin. ―My parent was a simple idolator.‖ ―We would have
remained there in Egypt.‖ Our subsequent stature is due to a special act of grace
from G-d. He invited us ―to come nearer‖ in an act of Chessed - loving kindness.
Any nation could have been chosen; we are not deserving. Gratitude is the very
basis of our faith. ―You didn‘t display any specific traits of character to make you
worthy. I selected you because of Abraham, Isaac and Jacob.‖
The next thought is very cryptic, describing, in short, the paths taken by Esav and
Yaakov. They were two brothers; their destinies should have been identical. How
did Esau come to inherit ―Har Seir‖, and why is Yaakov‘s path such a circuitous one?
In Vayishlach (Bereisht 36, 6) we are told: ―Esau took his wives, sons and daughter,
his livestock - all he had acquired, and went to a different land.‖ He didnt‘ eat
manna in the desert for 40 years. He merely took over the land because G-d
promised it to him. He took it over quickly, and not after a long, long waiting
period. And yet the same promise was made to us! Did Jacob see this promise
fulfilled? Not quickly, not yet; eventually, yes! So what idea is expressed in this
short, terse statement? It is a statement of our uniqueness: No other nation has
received a promise that took so long to implement. The gentile writer Ibsen said,
―What is a Jew? He who waits!‖ No other nation knows how to wait as the Jewish
nation does. This is the defining, characteristic trait of the Jew.
12

13. ‫ארמי עובד אבי‬
Next is the leap! Up to this point, we merely stated halachos and the traits of our
people - humble origin, the formative traits of gratitude and patience, etc. Now, we
tell the history of our destiny: Arami Oved Avi (which may be translated either ―My
father was a wandering nomad‖ or ―The Syrian almost killed my father‖). This is
the second of the three sections of magid, comprised of the narrative portion and the
description of Pesach, Matzah and Marror based on the statements of Rabban
Gamliel that are included as part of the narrative.
The same text recited when bikurim were brought to the Beit HaMikdash each year,
found in sedra “Ki Sovo” (Devarim), is transformed by the Haggadah. While in the
Beit Hamikdosh, it was merely a statement, here in Hagaddah it is analyzed in
depth. We employ comparative analysis between the two places. ―Sipur‖, then, is
not merely ―to tell‖ but ―to study‖. This passage is not merely recited, as in the Beit
Hamikdash; on this special night, it is not merely ―told‖ but studied and understood.
It is ―semantics in depth‖. Relating Yetzias Mitzraim is not narrative, it is an in-
depth study every Pesach; it is Talmud. The analysis, the limud, continues through
Rabbi Yehuda Hayah Notayn Bahem Simanim – ―Rabbi Yehuda assigned them
acronyms: detsach, adash, beachab‖.
This second section of the magid, then, contains two ideas that describe and define
Jewish history—G-d‘s grace, and Jewish waiting. Together, they describe what we
call Kabolas Ohl Malchut Shamayim: We have accepted our historic destiny, accepted
our role! The struggle that began 3500 years ago has not yet been resolved; Esau
went to Seir (Rome) and Yaakov continues to await his destiny. We are eternally
indebted to Him for choosing us for this destiny, no matter how long it takes to see
its fruition. This is Kabolas Ohl Malchus Shamayim, and leads us directly in the third
section of the magid comprised of the first two chapters of Hallel, an overflowing of
joy and praise to the Almighty who has chosen us and brought to this point in our
history: Baruch Ata…asher ge‟alanu v‟ga‟al et avoteinu ..., connecting our destiny, our
history, and our vision of the future.
We proceed with the text of the Haggadah:
:‫מוזגין כוס שני וכאן הבן שואל‬
?‫נַׁשָּ ָה הלילה ה ֶּה מכל הלילות‬
ֹ ֵ ַ ָ ִּ ‫ִּ ְ ַ נ ַ ַ ְ ָ ַ ז‬ ‫מה‬
ַ
‫ַׁשבכל הלילות אנּו אוכלין חמץ ּומָּצה, הלילה‬
ְַָ ַ ָ ַ ֵ ָ ִּ ְ ֹ ָ ֹ ֵ ַ ָ ְ ֶּ
:‫ה ֶּה כלו מָּצה‬
ָ ַ ֹ ֻּ ‫ַ ז‬
13

14. ,‫ַׁשבכל הלילות אנּו אוכלין ַׁשאר ְר ֹת‬
‫ְ ָ י ָ קו‬ ִּ ְ ֹ ָ ֹ ֵַ ָ ְ ֶּ
:‫הל ְלה ה ֶּה (כלו) מרור‬
ֹ ָ ֹ ֻּ ‫ַ ַ י ָ ַ ז‬
‫ַׁשבכל הלילות אין אנּו מטבילין אפילּו פעם‬
ַַ ִּ ֲ ִּ ִּ ְ ַ ָ ֵ ֹ ֵ ַ ָ ְ ֶּ
:‫אחת, הל ְלה ה ֶּה ַׁשָּי פעמים‬
ִּ ָ ְ ֵ ְ ‫ַ ַ י ָ ַ ז‬ ָ ֶּ
‫ַׁשבכל הלילות אנּו אוכלין בין יוַׁשבין ּובין‬
ֵ ִּ ְ ֹ ֵ ִּ ְ ֹ ָ ֹ ֵ ַ ָ ְ ֶּ
:‫מסבין, הל ְלה ה ֶּה כלנּו מסבין‬
ִּ ֻּ ְ ָ ֻּ ‫ַ ַ י ָ ַ ז‬ ִּ ֻּ ְ
"Ma Nishtana"
According to the Rambam the leader should say the Mah Nishtana. It is possible that
the Mishna did not see the ma nishtaneh as a formal text to be asked, but as
questions to be taught the child that doesn‘t know how to ask. It is possible that
―Mah Nishtaneh‖ should not be translated as ―why is this night different‖? Rather as
a statement ―How different is this night‖! This would clearly establish the ―Ma
Nishtana as part of what the reader reads and not what the child asks, a close
reading of the Rambam would lead to this conclusion. Therefore after the child asks
as is the custom today, the leader should repeat the Mah Nishtana.
The different items on the Seder plate are intended to arouse the curiosity of the
children by indicating the Korban Pesach (shank bone), Maror, Charoses and the
Matzah. These are the topics around which the 4 questions revolve. The Rambam
mentions that at this point the second cup of wine is poured and here the child asks
and then (the Rambam adds) the leader (Koray) recites the 4 questions (Mah
Nishtana). What does the child ask at this point if not the 4 questions? If the child
has asked these questions, why does the leader recite the 4 questions as well? Why is
the term Mah Nishtana used in reference to the leader and not the son? At the Seder
of Reb Chaim Brisker ZT"L the children would recite the 4 questions in reverse age
order and then Reb Chaim would recite the 4 questions prior to Avadim Hayinu.
Reb Chaim's opinion was that Maggid had to be recited in question and answer
format. That is why we say "This Pesach (sacrifice) that we are partaking of, for what
reason do we do so (Al Shum Moh)".
Based on this, the Rav offered the following new interpretation of the 4 questions. If
the questions only related to the eating of Matzah and Maror, the text of the
questions should have simply been: Why do we eat Matzah on this evening? Why do
we eat Maror? Why do we introduce the questions with the Mah Nishtanah
14

15. framework? Apparently, Mah Nishtanah is part of the Mitzvah of Sipur Yetziat
Mizrayim, part of the obligation to single out the night of Pesach, just like Kiddush.
Again the comparison to Shabbat is important: Shabbat is unique in the prohibition
of engaging in work. Pesach is unique in the 3 Mitzvos that apply only on this night,
Pesach, Matzah and Maror and Sipur Yetziat Mizrayim. These 3 Mitzvos taken
together with the questions regarding dipping the vegetables in salt water and the
obligation to eat in a reclining position (that will be answered through Sipur Yetziat
Mizrayim) represent the distinguishing characteristics of this night that are discussed
as part of Maggid and Sipur Yetziat Mizrayim. We introduce the questions with the
unique structure of Mah Nishtanah in order to underscore this uniqueness.
Who asks?
Avadim Hayinu, the story of the exodus, is how the Torah begins the answer to the
Ben Chacham. It immediately follows the Mah Nishtanah. The Avadim hayinu is the
answer offered in the Torah to the question placed in the mouth of the wise son of
the Haggadah.
Which child is asking the Mah Nishtanah? Based on a process of elimination the
answer must be the wise son, the four questions are complex and beyond the
capabilities of either the simple son (Tam) for obvious reasons it is not the son who
is incapable of asking. The Rasha scorns the entire process so he would be excluded.
This confirms that it must be the Wise Son who asks these questions at the seder. We
answer him initially with the Avadim Hayinu which in the Torah is the answer to
the wise son.
‫דברים פרק ו‬
‫כ) ךי יִשאלך בנך מחר לאמר מה העדת וְהחסים וְהלשןטים ֲשר צָה יְקָק ֱלהינו אתכם‬
ֶ ְ ֶ ֵ ֹ‫ַ ִ ְ ָ ִ א ֶ ִ ו ֹ ו א‬ ִַֻ ֹ ֵ ָ ָ ֹ ֵ ָָ ְִָ ְָ ָ ְ ִ
‫(כא) וְאמרף לבנך ֲבדים היִינו לפרעה במצריִם ַטוֹציאנו יְקָק מלצריִם בָד ח ָקה‬
ָ ‫ְ י ֲז‬ ַ ְ ִ ִ ‫ֹו‬ ֵ ִ ‫ְְַ ֹ ְ ִ ְָ ו‬ ָ ִ ָ‫ָ ַ ְ ָ ְ ִ ְ ָ ע‬
We then proceed to tell the rest of the story of the exodus but first we must involve
the other 3 sons. We do try and stimulate the Wise son on his level by giving him a
halachic answer, and discussing some of the Halachos of Pesach that apply to this
night. It is in this context that we should undertand the next few paragraphs:
"Had not God taken our forefathers out of Egypt we and succeeding generations
would have remained as slaves to Pharohh in Egypt": this is the Halacha of in each
generation we must see ourselves as if we personally were redeemed from Egypt.
We then say that as far as the Mitzvah of Sipur Yetziat Mizrayim is concerned, there is
no upper limit for Divrei Torah. Next we read the Berysa that shows that all are
obligated in the Mitzvah of Sipur Yetziat Mizrayim no matter how learned one might
be. Therefore these next sections are designed to respond to the Wise son, starting
with biblical response and continuing with the special needs of the inquisitive
advanced student. But these statements while being halachik in nature are inclusive
and take in the needs of the other children.
Chametz
15

16. The Torah commands us to bring the Shtay Halechem on Shavuos, and says that this
offering is supposed to consist of Chametz. The Shtei Halechem was different from
other Menachos in that it alone consisted of Chametz. The Rav explained why the
Ramban was apparently bothered by this difference and how the Ramban explained
the unique nature of the Shtei Halechem.
The Ramban states that the Shtei Halechem is first and foremost a Korban Todah,
offer of thanksgiving to Hashem for the harvest that has just been completed. In fact
the Korban Omer is also an offer of thanksgiving, as we bring it from the newly
grown barley, as a general thanksgiving on behalf of B'nei Yisrael for the harvest.
The Shtei Halechem, like other Korbanos Todah, consists of Chametz. The Ramban
explains that the word Chametz suggests Midas Hadin, the strict attribute of
judgement by Hashem. The term Chametz is used in connection with things that
have soured and gone bad, for example wine that has gone sour, Chometz Yayin.
Midas Hadin requires immediate retribution for the sour deed done by the
individual. That Hashem accepts our Korbanos and grants us forgiveness is evidence
of the Midas Hachesed of Hashem. For if Hashem judged us only through the strict
Midas Hadin, the person would have to offer himself as the very sacrifice to attone
for his sin. It is only through the Chesed of Hashem that we can bring Korbanos in
lieu of our personal debt. (The Rav noted that Hashem is referred to as Elokim
(denoting the Midas Hadin) when He commands Avraham to bring Isaac as a
sacrifice. It is only after Avraham comes as close as possible to fulfilling the
command that the ram becomes the sacrifice, and the Midas Hadin is transformed
into the Midas Hachesed (and Hashem is referred to by that name).
The Ramban then says that it is the desire of Hashem that Korbanos should not
include anything that symbolizes Midas Hadin. Rather, Hashem wants the Korbanos
to consist of items that represent the interweaving of Midas Hachesed in the world,
similar to the way in which He created the world. That is why Chametz, which is
symbolic of sin and strict Midas Hadin is not usually included with Korbanos. The
Rav explained this through the following analogy. We recite the Bircas Hagomel
when Hashem saves us from misfortune, thanking Hashem for granting favors to
those that are guilty for He has granted me all favors. Why do we add the statement
that Hashem grants favors to the guilty? Why not simply thank Him for granting me
a favor? Because if Hashem operated through a strict enforcement of Midas Hadin,
the guilty would not be spared. It is only because of the kindness of Hashem, who at
the the time of creation blended Midas Hachesed with Midas Hadin, that we are
saved. Chametz, Midas Hadin, as part of the Korban Todah, would argue against
man being granted this Chesed from Hashem. When Hashem grants us Chesed even
in situations that we are not deserving of it, we must recognize and acknowledge
another example of how Hashem blended Chesed with Din.
Man should not think that he he has been shown kindness by erroneously believing
that he lives in a world of complete Din, and he has been saved because he was
judged to be deserving based on his merits. The Korban Todah consists of Chametz
to remind us that it is only through the Chesed of Hashem that our sour ways have
been overlooked. We show that Din and Rachamim have been intertwined.
The Ramban says that on Shavuos, the time of Mattan Torah, we bring this Korban
Todah, Bdin Torah, because it is the day of Atzeres, Vhamaskil Yavin (The Rav
noted, in only half jest, that one must be concerned when the Ramban uses this
16

17. term...). The Rav explained that Torah Shebichtav represents the strict Midas Hadin,
as it clearlt states the punishment for each transgression, as well as the definitions of
guilt and innocense. Torah Shebe'al Peh, on the other hand, represents the Midas
Hachesed Vrachamim. Torah Shebichtav was given on Shavuos while Torah Shebe'al
Peh was given on Yom Kippur. Shavuos, with its connection to Torah Shebichtav
and absolute Din, requires a Korban of Chametz which represents Din. Our task on
Shavuos is to sweeten the absolute Midas Hadin, of Torah Shebichtav, with the
aspect of Rachamim, as represented by Torah Shebe'al Peh. Blending Torah Shebe'al
Peh with Torah Shebichtav on Shavuos is yet another example of how we recognize
the greatness of Hashem for creating the world through a combination of Chesed
and Din. Torah Shebe'al Peh allows us to transform the strict Midas Hadin of Torah
Shebichtav, as symbolized by the Chametz in the Shtei Halechem, into Midas
Harachamim.
This is why, according to Kaballah, we stay up Shavuos night and learn Torah
Shebichtav followed by Torah Shebe'al Peh. We begin with Torah Shebichtav,
represented by the Chametz of the Shtei Halechem, but we must insert Torah
Shebe'al Peh, in order to sweeten the absolute Din with Chesed. By the morning
when we get to the Krias Hatorah of Kabbalas Hatorah (Midas Hadin and Torah
Shebichtav), we have already sweetened the Midas Hadin through our study of
Torah Shebe'al Peh during the night. The Ramban is hinting that Shavuos
symbolizes Midas Hadin, and the Korban of Chametz that is brought on Shavuos
reenforces that symbolism. (On Hoshanah Rabbah we have the custom to learn
Torah Shebichtav alone. The Aravah symbolizes the sweetening of the Midas Hadin,
Torah Shebichtav. There is no need to mix in Torah Shebe'al Peh also.)
The Ramban notes that according to Chazal, the Korban Todah will never be
nullified because it represents the blending of Rachamim and Din, without which the
world could not exist.
The Beis Halevi asks how could the Jews obligate themselves at Mount Sinai with
Naaseh V'nishma? After all they did not yet know which Mitzvos Hashem would give
them. We have a rule that one can't obligate himself with a Davar Sh'ayno Katzuv, an
unfounded and unspecified obligation. If Kabbalas Ol Mitzvos was Davar Sh'ayno
Katzuv, it is essentially an Asmachta, so how did the Jews become obligated to keep
the Mitzvos at Sinai? He answers that the concept of Tnai, conditional acceptance,
does not apply to Kabbalas Hamitzvos. According to the Ramban there is no
Asmachta [a purchase based on a chance event, e.g. a bet, where there is a lack of
Gmiras Daas due to the uncertainty of the outcome] by Gittin and Kidushin because
it is sinful for a man to mislead a woman in the subject of marriage and divorce.
Therefore we do not allow a man to claim that his words were an Asmachta and that
he didn't really intend to marry this woman. The Beis Halevi applies the same
concept to Kabbalas Hatorah at Mount Sinai, that an event of such magnitude does
not lend itself to the restrictions of Asmachta and therefore B'nei Yisrael were able to
obligate themselves accordingly. [Even though in general we say that Asmachta Lo
Kani, Kinyan requires complete understanding by the parties of the transaction and
certitude regarding the object in question, we suspend this requirement when it
comes to the acceptance of Torah and Mitzvos at Sinai. The very essence of
obligating ones self to Torah requires a willingness to respond in an unlimited
fashion to the requirements of Torah.]
17

18. Malchus is Din. It is a medium through which HKBH reveals Himself to mankind,
and especially to B'nei Yisrael. Malchus relates the presence of HKBH and His
omnipotence to the rest of creation, the entire universe. The same laws, be they
physical or metaphysical, apply to all creation, be they in the furthest nebulae or
within the closest proximity to man. This form of Din is what is referred to as Ratzon
Hakadmon, which HKBH implanted in every flower and spring so that they may
extol the glory of Hashem. This Ratzon Hakadmon completely controls the
dynamics of the universe, including the human being. This is the ultimate
manifestation of Din.
As Chazal say (Sifri Haazinu):
"Haraisa Chama Shokaas Bamizrach?"
Has one ever seen the sun set in east? This inviolability of nature is Din. It is
impossible to speak of different laws that govern the speed with which different
light beams travel. If one accepts the opinion that on Rosh Hashonah the world was
created, then Rosh Hashonah is truly the ultimate Yom Din, as the universe which is
based on Din, on the inviolate laws of nature. The concept of Selicha Umechila
would have no place in such a universe built on Din. The perfect description is
Malchuso Btoch Olamo, that kingship of HKBH, Din, is at the center of the universe
and creation.
:‫מחזיר את הקערה למקומה, מגלה את המצות ואומר‬
‫ֲבדים היִינו‬
ָ ִ ָ‫ע‬
Slaves
The Torah says that Hashem is the One who took us out of the "house of slaves".
Why the emphasis on the house of slaves? According to Rabbi Samson Raphael
Hirsch there are 2 types of slaves. The first is a free man who is defeated in war and
becomes a slave. He hates slavery as it contradicts everything he knew as a free man.
He can't wait to throw off the yoke of slavery and be free again. Another type of
slave is one whose ancestors were slaves for many generations. Such a slave cannot
appreciate freedom. The Jews were enslaved for many years in Egypt. The Torah
tells us that after Paro became sick, the people cried out to Hashem. Why didn't they
cry out to Hashem earlier? They did not pray before under intolerable conditions
because slavery was so ingrained in them.
The Torah tells us that B'nai Yisrael were redeemed from the house of Pharoh. Some
slaves were forced to work for the state. Other slaves were graciously given by the
state to deserving citizens, who were Pharoh's subjects. A slave in a private home
who works for cruel masters has a very difficult life. However sometimes a slave
may have a master with some compassion and be treated nicely. However when one
is a slave to the state, his masters are invariably sadists who find delight in torturing
others. The Torah tells us that the Jews were not only slaves in private homes. Some
were treated better while others were terribly abused. However, the worst position
was to be a slave to the state, to Pharoh. During the Holocaust, the concentration
camps were the most brutal and sadistic places for the inmates because the people
selected to run those camps were the most sadistic of all. The same was true in Egypt
as it was in Nazi Germany.
Slavery
18

19. There are two aspects to slavery: 1) the juridical/political and 2) the
typological/personalistic. Under the political/political, slavery is identical with a
doctrine of totalitarian, or all inclusive, private property. It embraces the animate
and inanimate, including mankind. The body of the slave belongs to someone other
than the slave himself. Under the second aspect of slavery, slavery represents a class
of people who thinks, feels and acts (or reacts) in a distinct manner, thereby
reflecting a peculiar personality. The personalistic aspect of slavery may be found
even among free men. These two aspects of slavery do not always go hand in hand.
When we say in the Hagadah (at the conclusion of Magid) that we praise Hashem
for the redemption and freedom of our soul, it refers to both kinds of slavery. We
were set free physically and we were also liberated from the highly restrictive slave
personality.
The Halacha calls the political/juridical aspect Kinyan Mamon. The master has
property rights that one has concerning another. The Halacha calls the personalistic
aspect Kinyan Issur, which refers to the Halachic constraints that are placed on the
slave because of his strange and peculiar personality. It behooves us to analyze the
Halachos associated with the personalistic or Kinayn Issur regarding the slave. There
are fundamentally 3 Halachos that reflect our view of the slave personality. 1) Eved
is relieved of time oriented Mitzvos (Mitzvas Assay Sh'Hazeman Grama). 2) Eved is
excluded from matrimony (Ayn Lo Tfisas Kdushin). His act of betrothal does not
establish a matrimonial community. 3) The slave is disqualified as a witness in civil
and criminal cases.
The laws noted above are not just of technical significance. They are rooted in the
slave mentality and personality, in his action and reaction. A slave (the Rav noted
that we are talking about anyone who demonstrates the slave personality, which
might include free men of distinction) is disqualified to testify in civil and criminal
cases simply because we don't trust him. Apparently the commitment to truth or as
many ethicists and philosophers call it the "truth" or "norm" is unknown to the slave.
Only the free man can experience that norm, not the serf. The reason for the
insensitivity of the slave to truth can be found at two levels. In the first level, the
slave is a person without options. He has no freedom of choice between alternatives.
He has only one course of action that he can follow. When the torah talks of free
people in general and the Jew in particular, it talks of two alternative ways, Tov and
Ra, Good and Evil, Bracha and Klala. The free man has the ability to choose between
them. The slave does not have that freedom of choice. He has no faith in himself and
lacks the urge and drive to initiate. His lack of decision making ability and freedom
of choice manifests in an inability to intervene in certain situations to improve his
lot. He lacks the tools that a free man would employ to help himself under similar
circumstances. People who are not free (slaves or prisoners in concentration camps),
whose opportunities are restricted, develop a more imaginative approach to the
world. They view things the way they would like the world and reality to be, not the
way it actually is. The inability to intervene and materially affect the reality of their
situation leads them to perceive their world through a personalistic/subjective and
slanted viewpoint in order to soothe their ego. (The Rav noted that people with
various impediments often view the world from a slanted and imagined perspective,
colored by their own personal situation and how they would like their world to be.)
The Torah did not entrust the slave to testify because he does not see things
objectively. He sees events and situations through his slanted subjectivity.
19

20. Another manifestation of the slave personality is his fear to contradict others, not
only those that have control or jurisdiction over him, but even in situations that
contradiction would not result in any harm to him. A sense of unjustified fear is the
motivating force in all aspects of his life. The Rav compared this mindset to that of
many inmates in concentration camps who were afraid to contradict anyone, even a
child, no matter how outlandish the statement might have been. The Torah describes
most beautifully this neurotic, unjustified fear that the Jews will experience as part of
their exile and punishment. In those nations you will not find peace and will
experience fear day and night. The Torah describes irrational fear, a phobia that is
not necessarily based in reality.
The slave deemed untrustworthy not only because of his imagination, but also
because he is motivated by unjustified fear that will not allow him to contradict
anyone of a higher station. When one testifies and tells the truth he has to contradict
and antagonize someone. A person who is afraid to do antagonize is disqualified
from giving testimony. Simply put, the slave is essentially a frightened person. He
can't be objective, his power of observation is determined by his imagination and
fantasy and he is engulfed in fear. The slave has no power of observation or courage
to stand up for his beliefs and ideas. The free man is capable of telling the truth no
matter the situation that he may find himself to be in.
‫לפרעה‬
ֹ ְְַ
Implications of slavery
The second Halacha is that a slave is relieved of commandments that are time
oriented. The reason is that the slave lacks the time experience. Everything in the
universe exists in time and space. All evolutionary processes in nature are the result
of time passage. The organic world is intertwined with the passage of time. The
characteristic or cycle of all organic tissue is birth, life and death. The life of any
organic tissue is the inexorable approach of death. Life and death are phenomenon
experiences that can only be understood in the context of time.
Even though everything exists in time, not everything experiences time. Man is the
only creation endowed by Hashem with the capability of experiencing time. Man is
capable of not simply living in time but to appreciate the meaning of the passage of
time as the awareness of a time-existential stream of selfhood. Unfortunately not
every human takes advantage of the ability to experience time and not simply to live
in time. Many human beings simply flow with inexorable tide of all powerful and
irresistible time. Yet such people have denied themselves the excitement of the
experience of time.
What are the components of the time experience? (Aging is not included, for even
the animals in the field age but do not understand the time experience.) There are 3
component parts or acts to the time experience. 1) Retrospection. There is no time
without retrospection. By retrospection we mean re-experiencing of the past.
Retrospection for a young man is difficult, but it is very easy for an old man. Time is
memory. Without memory there is no time. 2) The time experience consists in
exploration of things yet unborn, of events not yet in existence, the exploration of the
future. The anticipatory existence of events still unrevealed. 3) Appreciation of and
valuation of the present moment as the most precious possession one has. It is an
20

21. axiological act. Time is the most precious possession. This concept is often
overlooked by youth.
No one is capable of time awareness if retrospection is alien to him and if he is
incapable of reliving past experiences. What is Sipur Yetziat Mizrayim? The whole
Mitzvah does not express itself simply in relating a story of what happened. Rather,
it is the reliving of the drama. We must re-experience and relive the exodus. That is
history. Archeology describes events that disappeared long ago, and even though
they may be reproduced by memory, they are not alive. There is no retrospection.
History is not only the recorded story of events, but it is part of the time awareness
of a people or group that I reenact and restage. No time awareness is imaginable if
the latter lacks the historical experience.
The Rav observed that the tragedy of the American Jew is based on the fact that he
forgot his past. We are not referring to the simple stories of peasant life in Europe.
Rather he lost the ability to relive time as part of his own I-awareness, he lost touch
with Judaism assertion that the past is relevant and is a part of me. Rabbi Akiva is
not simply a figure that lived 1800 years ago. He and his teachings have been
integrated into our personalities. The same applies to all the great scholars and
leaders throughout the generations. Many American Jews forfeited their time
awareness and retrospection, they became Jews without a past. The Rav met many
young people who did not know the name of their grandfather. They would say that
he died a long time ago in "the old country", and they forgot his name. Sadly, their I-
awareness begins with his death, not his life. Their time awareness begins with their
birth. The existence of the human being does not commence with his birth. The
human being is born into the world as part of the endless stream of time. But if the
world is born with him, if he has no past on which to draw, then his world is
incomplete. On the other hand, to live in time, to feel the rhythm of time, one must
move from the memory of the past to the unreality of the future. From events that
were, to events that will be real someday: From reminiscing to anticipating; from
visions of memory to visions of imagination. To live in time means a commitment to
a great past and an unknown future.
To facilitate time awareness, Judaism wants man to be free in order to appreciate the
moral element of responsibility for emerging events and the anticipation that
involves his intervention in the historical process. Judaism teaches that man is
created free so that he may make central decisions that mold and fashion not only
his future, but the future of the world as well. Time awareness requires man to
intervene when intervention is called for. That is why the Hagadah commences with
Avadim Hayinu that retells our earliest history and concludes with the
eschatological vision of Nishmas Kol Chai. One can‘t relive an event without
connecting past and future. In order to connect retrospection and anticipation, one
must cherish the present fleeting moment as if it represented eternity. Judaism
teaches that each moment is valuable and precious. Each moment is the link between
the history of the past and the anticipation of the future. With the fraction of a
second, one may realize life long hopes and aspirations, or he may lose them.
That is why the Halacha is so time conscious. Sometimes we might think that the
Halachic obsession with time borders on the absurd. But of course it does not. Take
for example, doing work around the boundary of the beginning of Shabbat. One may
do work a minute before sunset. If one does the same act 2 minutes later he is bound
21

22. to bring an Asham Talluy. Is one minute so important that it can now label the
person a sinner? Can the fraction of a second be that important? We see that the
fraction of a second is most important to the safety of the Apollo space program. The
simplest miscalculation could spell the difference between life and death, success
and failure. Apparently the Halacha is not alone in the valuation of adherence to
time. The fulfillment of the mitzvah to recite Krias Shma in the morning requires that
it must be completed by a certain time. One minute later, the act loses its value.
There are many such cases.
The Rav mentioned the story of King Saul who failed to comply with the explicit
order of Hashem regarding the complete destruction of Amalek. Saul sought to
explain away his actions without taking responsibility. The monarchy was taken
away from him. On the other hand, upon being told of his sin with Bas Sheva, David
immediately accepted responsibility and pleaded for forgiveness and atonement.
The prophet immediately informed him that Hashem erased his sin. Why was
David's plea granted and Saul's rejected? Because Saul argued with Samuel and tried
to convince Samuel that he implemented his instructions. Only after Shmuel
addressed himself to Saul his final words of rebuke that Hashem has torn away the
monarchy from him, only then did Saul admit his failure. But it was to late and his
destiny was sealed.
This is typical of Judaism. Time is critical, not simply hours, but seconds. Time
appreciation is a singular gift granted to free man. He can utilize time to the utmost,
he can also waste it. To the free man, time is equated with creativity, growth,
opportunity and accomplishment. Time is a gift to the free man, he wants time to
slow down. He feels the pressure of so much to do. For the slave, time is a curse. His
time is not his own, it belongs to his master. He is insensitive towards time, life is
motionless to the slave personality. The Rav observed that American Jews, after they
pass their fiftieth birthday and the children take over the business, are frustrated that
they have too much time on their hands. They feel unwanted by their families and
unneeded by society. They are gripped with the fear of death. Their lives become
motionless and meaningless, without focus, like the life of a slave. Torah scholars are
inoculated from such psychological turmoil. The study of Torah is always important,
whether one is young or old. The study of Torah extends the person's view and
reveals new dimensions of existence. The free man's life expresses itself in the
motion of physical and intellectual accomplishment, Vzarach Hashemesh U'Ba
Hashemesh, the constant striving and re-striving to accomplish. The same can't be
said for the slave. What he neglected to do today can be made up tomorrow. The
slave lacks the great excitement of opportunity knocking on the door and challenges
that summon man to action, of great expectations coupled with the fear of failure.
The slave never attempts and never succeeds. Any Mitzva that is inseparably bound
up with time is inapplicable to him. The free man time lives a three dimensional life,
past present and future, while the slave lives in the flat uni-dimensional present. No
wonder the first cup of the Seder is bound with recital of Kiddush. Kiddush
encapsulates the concept of time. Time in the Kantian philosophy is empty, it is a
frame of reference, a coordinate system. The same is true of physics, it is quantified
and measured by space, but it is not real time. Real time can't be quantified. So how
can one correlate the notion of measured time with Kdushas Hayom? Kdushas
Hayom represents a living entity that is sanctified and endowed with creativity that
can't be captured by a simple measurement. The festivals are called Zemanim, times.
Time is a blessed entity charged with meaning and sanctity. That's why the first sign
22

23. of the free man on the night of Pesach is to acknowledge the sanctity of this time,
through Kiddush.
The Rav explained that even though a woman is not obligated to fulfill time bound
Mitzvos, she differs from the slave in this regard. The Rav said in the name of his
father that a woman is relieved of the obligation but if she performs it she is
rewarded. Therefore the woman recites a blessing before fulfilling a time bound
Mitzvah. Her act is as meaningful as that of a man. The woman lives in time even
though she was relieved of the obligation. The slave is completely removed from the
performance and the reward. Hence his act has no effect.
The Rambam inserted in his Hagadah that we begin Magid with the statements that
our forefathers departed Egypt in a hurry. Why is this aspect of haste, Chipazon, so
important that according to the Rambam it became the focal point of the evening?
Because Chipazon means time consciousness. It is the excitement of hurrying, of
trying to catch up, because I miss time, and I want to make sure that I am in a
position to act when the opportunity next presents itself. Chipazon is the attempt to
cover distance, to move forward quickly. This is the manifestation of the concept of
living time. That is why the Rambam includes the statement at the start of Magid
that regarding the haste of our forefathers when they left Egypt 2 thousand years
ago, for it was then that we regained the concept of time, and we became free.
The third typological principle is that a slave can't effectuate a marriage. Judaism
considers marriage not only as a sociological institution but also as a metaphysical
existential community. It is not only an economic/social partnership of disparate
biological units based on mutual benefit, but as personalistic union. Marriage means
to tear down barriers that separate individuals from each other, to step out of the
shadows of egocentricity and self concern and into the bright spaces of joint
existential experience. Marriage is supposed to precipitate the transition from an
individual to communal existence; from a singular existence to living together. There
are people who can't undergo the shared existential metaphysical change. They
always remain in existential retreat, isolated in metaphysical aloneness. They are
incapable of sharing basic personalistic experiences and assume ultimate
commitment towards another person beside himself.
Among the Sheva Brachos we have 2 similar blessings. The first, Yotzer Ha'adam, is
a short version. We also have Asher Yatzar which also ends in Yotzer Haadam, a
longer version. The first blessing does not refer to Eve. The second blessing mentions
the divine nature of man's character, his relatedness to Hashem. The second blessing
also introduces Eve and describes human nature, that man was created in the image
of God. Why? The first blessing deals with mundane, natural man, as a natural
being. The Rav was not referring to the primitive brute. But rather to the
sophisticated man, man doctor, man physicist etc., man who is capable of traveling
to the moon. It refers to a man that can't transcend himself or see beyond himself. He
can't transcend his natural boundaries and biological pressures. In his opinion there
is nothing beyond nature, he is a prisoner of his own world outlook. Such a person
can never form the ideal covenantal community. He can enter into a marriage
contract for utilitarian pragmatic reasons but he is unable to bring about an
existential community. Such a community is called Binyan Aday Ad in the second
blessing. Only the person who is created in God's image and can transcend himself
and extend their concern for others is capable of creating a covenantal community.
23

24. The oppressed, tortured and insecure slave lacking a sense of pride, is incapable of
thinking in terms of compassion and love for others. (The Rav was told by inmates in
concentration camps that the concept of love towards siblings and family, and
friendships towards others disappeared in the camps. They did not know what
would happen in the next minute. They were absorbed with self preservation. Fright
extinguishes everything noble and altruistic in a person. Everyone is his enemy, he
can't be concerned with the needs of others. The symbol of Geula in the Torah is
Korban Pesach. Pesach is distinct from all other sacrifices. The concept of a
community does not exist by other sacrifices besides Pesach. Yet Pesach has been
linked up with the concept of group to such an extent that according to one Tana
only a group may offer the Pesach, an individual may not offer it. Why is Pesach
different from all other sacrifices in this regard? Because Pesach is the symbol of
community, it is called Seh Lbays Avos, because freedom expresses itself in the
awareness of Bayis, community. This concept of Bayis, community, was revealed to
the Jews with the dawning of their freedom.
Now we have a definition of slave and free person as typological categories. The
slave is a frightened personality, living in time without experiencing the movement
of time, imprisoned to live by himself without the ability to share his experiences
with anyone else. The free man is just the reverse.
Avadim Hayinu L'Paroh B'Mitzrayim. What is added by mentioning that we were
slaves to Pharoh in Egypt? There are 2 types of slaves, Sometimes the slave belongs
to the individual. Other times the slave is property of the state. In the US before
emancipation, the slave was the property of the individual master. In the Soviet
Union, Nazi Germany, China, there is/was slavery but the slaves were/are owned
by the state. The Hagadah tells us that we were slaves to Pharoh but not slaves to
slaves. Why were Chazal concerned whether we worked for the state or were owned
by individuals? After all, both forms of servitude are degrading.
When one is a slave to an individual master, at the personal level, some relationship
between master and slave may develop. The slave may develop a position of power
or authority within the master's household. He may run the affairs of the house, like
Joseph did in the house of Potifar. However, if the slave is the property of the cruel
state, then no personal relationship is possible. The state and the oppressors of Egypt
were as cruel on the first day of the servitude as they were years later. Slaves of the
state lose their identity and become simply numbers. No matter how long an inmate
may be incarcerated, he remains as unknown to the warden as the day he arrived in
the prison. The life of the serf owned by the government and the lives of the inmates
in the concentration camps and the gulags of Russia shared a common theme of all-
consuming torture. Egypt of antiquity and Russia were very similar. Both were
corporate states, technologically capable. In Egypt, the personality of the king was
subsumed and standardized into a common name, Pharoh. There was no
individuality. We don't know which one in particular was the leader. They were all
cruel. The Soviet dictators were also indistinguishable from each other. They used
the same terms and language when referring to their enemies and in their attempts
to dominate those that oppose them. Both were societies based on slavery, (and the
Rav said that the Soviet systems was a slave society) where the individuality
submerges and instead of the heterogeneous crowd of a free society you are faced
with an impersonal and cruel society, like that of Pharoh and Mitzrayim.
24

25. ‫במצריִם‬
ְָ ִ ְ
More on Slavery
The answer of Avadim Hayinu, we were slaves to Pharaoh in Egypt, is the answer
written in Sefer Devarim (Parshas Vaeschanan) that is given to the wise son. We say
Vayotzianu, and Hashem took us out of Egypt.
The exodus happened thousands of years ago, so why do we include ourselves in
this event? This is the principle of B'chol Dor Vdor: "in each generation" we are
obligated to view ourselves as if we just left Egypt. Before we begin to develop the
theme of Yetzias Mitzrayim and its study, we lay down the premise of full
identification with Jews of past generations and the events they encountered. Not
only do we remember the events, but we relive and reenact, restage and re-
experience these events. The Jew is closer to his past and history than any other
nation. The best example is his attachment to Eretz Yisrael. The memory of the Jew is
both factual and experiential. Not only do we remember the destruction of the
temple, but we relive it each year during the 3 weeks and on Tisha Bav. The past
does not die for the Jew. The focus of our celebration is Vayotzianu, it impacts us as
much as our forefathers. Chachmay Hakaballah describe the life of man as an
experience of various levels and stages of slavery. Man has many masters in his
lifetime, sometimes he himself (unknowingly) is both the master and slave. Through
the story of the exodus we relive the individual and national redemption.
Instead of Avadim Hayinu L'Pharoh, we might have substituted the phrase Avday
Pharaoh, we were the slaves of Pharoh. The latter phrase would imply that the Jew
lost his identity, his personality, his quest for freedom. It would give the impression
that all the Jew knew was slavery and the service of his master. Avadim Hayinu
L'Pharoh says that the social status of the Jew was that of a slave to Pharoh. But
slavery was an external manifestation. Internally, the Jew remained the descendant
of the patriarchs and yearned for the day that he would be free. We find the phrase
Avday Hashem, the slaves of God, which defines the Jew in terms of his total
commitment to serve Hashem. Slavery can be both a social as well as a psychological
institution. We may have been slaves to Pharoh, but we always resented the
servitude.
‫ְַּוֹציאנּו י-ה-ו-ה ֱלהינּו‬
ֵ ֹ‫א‬ ֵ ִ ‫ו‬
"Elokeynu"
Vayotziyanu Hashem Elokaynu Misham. Why does the Hagadah include the word
Elokaynu?
We must understand the semantics of the word Elokaynu and the phrase Hashem
Elokaynu. We have the verse Shma Yisroel Hashem Elokaynu Hashem Echad.
Hashem has been accepted as our King and whose law we are duty bound to abide
by and implement. If the word Elokaynu would have been omitted, the use of the
name Hashem (Tetragrammaton) would tell us that Hashem had mercy on us and
took us out of Egypt, just as Hashem intervenes in nature and in various situations
to rescue the oppressed from the oppressor. [Tape cut out momentarily at this point,
25

26. just before the punch line? I am guessing that the Rav completed this thought in the
following way] The juxtaposition of the name Elokaynu tells us that there was an
aspect of Din, judgment, associated with His actions, punishment for the Egyptians
and the selection of Bay Yisrael as the Am Hashem for eternity. This selection was
bound up with up willingness to submit to God and surrender our new found
freedom to His will.
Is the committed Jew who observes 613 Mitzvos, a free person or not? Of course he
is. Apparently we understand freedom from a different level than most people do.
When we say M'Avdus L'Chayrus, freedom in our opinion is in the service of
Hashem and conforming to His wishes. Hashem created man as a free being, He
endowed man with the most cherished of all gifts: freedom. Yet God wants man to
surrender his precious freedom and submit to His moral law. The first encounter
between Hashem and man was the instructions given to Adam how to live.
Apparently, man who is not bound by any code and has not surrendered to Hashem
and His moral code, has not achieved full humanity. Man's task is to surrender his
freedom, his most precious gift. But by surrendering his freedom, man regains it, but
at a higher level.
Fundamentally man is not a free being. At the physiological level, man is a
confronted being. Man differs from the animals in the forest in that he is a
confronted challenged being. He is a prisoner of natural laws and social institutions.
Disaster can strike at any moment. He is subject to many restrictive measures, some
due to his being a natural creature, while others are the result of his social
integration. In fact, the greater a person's role, the less his freedom. From this
perspective, the President of the United States is the least free of men. Man is a social
animal and subject to praise and the opinion of the people. All men, be they slaves or
free men, are subject to restrictions, customs and mores of behavior that make the
notion of free man nonsensical.
There is only one way to free man from his many phobias: surrender to Hashem. In
antiquity man was afraid of leprosy. Modern man is still traumatized, but he has a
different fear, fear of cancer. How many people are traumatized by the fear of
developing this dreaded disease? Man is frightened of this possibility. The
frightened man is not free. The only way to become free of this fright is through total
surrender to God. One must have great fear of God as well. But a great fright frees
man from little, smaller frights. Surrender to God does not mean surrender of
freedom. It means that I must give up my freedom for a short time. For example,
there are times that man's natural urges lead him to violate certain laws, for example
dietary or sex/morality. God wants man to surrender his free will in this case for a
few seconds, till the urge passes. All man has to do is surrender temporarily to God
and in a short while he will find that he is freer than ever before. If we had been
taken out of Egypt without the attribute of Elokaynu, without accepting His code
and without a willingness to surrender our freedom in order to attain a higher level
of freedom, then we would be in bondage again. Had we exited Egypt without
surrendering to Hashem and His laws, we would ultimately have been subjugated
again by someone else, or by our fears and phobias.
‫משם בָד ח ָקה‬
ָ ‫ִ ָ ְ י ֲז‬
"B‟Yad Chazakah"
26

27. B‟Yad Chazakah U'Bizroah Netuyah. Jewish philosophy is based on the concept of
V'halachta B'drochav. We must imitate the actions and ways of Hashem. If Hashem
used Yad Chazakah and Zeroah Netuyah, we must emulate Him and use it as well.
How are we supposed to act when we are called on to act and intervene in historical
situations?
Yad Chazakah means effective action. Zeroah Netuyah means vigilance and being
prepared. The idea expressed is that man is a responsible being. Judaism teaches that
this responsibility transcends his immediate responsibility for his own actions, it is a
part if his spiritual endowment. Man is charged with historical responsibility, Kol
Yisrael Arayvim Zeh LaZeh. Man was called on to shape history towards worthwhile
objectives. There are 2 groups of Mitzvos in Halacha, Tzibbur and Yachid, group and
individual. Man's activism and initiative within the historical drama is the
foundation of Judaism. The individual is called upon from time to time to participate
in the emergence and development of Knesses Yisrael. In order to participate in the
historical drama one must possess two capabilities: 1) always be ready for action; 2)
when action is called for, to act effectively.
Later on in the text, the Baal Haggadah interprets Yad Chazakah as the plague of
Dever.
.‫ּוב ְרע נטּוָה‬
‫ִזֹ ַ ְ י‬
"Zeroah Netuya"
Zeroah Netuya symbolizes vigilance. There are 2 aspects of vigilance. 1) In order to be
watchful, one must be totally committed and dedicated. Who is watching? The
mother is watchful when her child is ill. She is totally committed, watchful and keen.
In Tanach we find that Mordechai portrayed such vigilance at its best. Mordechai
was on guard as soon as Esther was taken to the palace, because he was committed
to her just like a father. A worried parent is a vigilant parent. (Children, on the other
hand, are not always worried about their parents. Hence, they can't be described as
vigilant.) The totally committed person stands guard against danger
unconditionally. One can't alert someone to danger unless he is concerned. The
Jewish community must be vigilant towards Eretz Yisrael and the Orthodox
community in particular must be concerned with the preservation of Torah. It
requires full commitment. The person who is not vigilant will act too late. 2)
Vigilance goes beyond concern. One must possess historical perspective and the
ability to discriminate between events that are truly critical and require immediate
intervention and those that can wait.
Mordechai showed sensitivity to history. He had the foresight and prescience
indispensable for crucial decision making. Esther and Mordechai were exchanging
messages. They disagreed to such an extent that Mordechai sent her a very stern
warning. The crux of the disagreement was that Esther felt that she should wait to
approach the king. She had not been summoned to appear before the king. If she acts
prematurely she would in all likelihood be killed and then no one will be able to
intercede on behalf of the people. Since the edict was issued before Pesach and the
enactment of the edict was not due to happen for another year, there would be
ample opportunity to act over the coming year. After all, over such a long period of
27

28. time she will surely receive an invitation to appear before the king and at that time
she would plead for the people. Mordechai disagreed and insisted that she act
immediately. Mordechai was obviously right. He was sensitive to the needs of the
situation. It is easy to rationalize secondary decisions of preference, why I like this
car and not the other one. But when one asks why he is willing to sacrifice his life for
a situation or a community, he cannot offer a rational explanation. Suddenly a light
goes on and I grope towards my destination, to my decision. I know that I will
somehow get there, but I don't know how.
Shuvi Shuvi Hashulamis, the gentile people address themselves to Knesses Yisrael.
Why do you show such dedication to Hashem and Torah? Come back to us and
forget about all of that. Why remain a Jew? Give up your madness and your
unlimited, bizarre commitment. She answers what can I tell you, I am involved in a
dance between two camps; I cannot free myself from the dance. One cannot be a
non-Jew, it is a part of me that I can't explain or rationalize. It is a basic experience
that can't be explained or changed. It is an eternal commitment that is part of my I-
awareness and my existence. Can I explain my relationship to my parents and
children? I cannot define my existence in terms of a lack of commitment to God, like
you. I must define it in terms of what I am committed to, to God and His Torah. It is
the central experience and such an experience can't be explained. Mordechai could
not explain his pressure on Esther, he just knew that eventually he would be proven
right. This dance is an eternal dance that the Jewish community is engaged in till the
coming of Moshiach.
When the Jew intervenes he must do it with a full heart. The Jewish community
never undertook half measures in the past.
1. Zeroah
The answer to the Ben Chacham given in Vaeschanan says that Hashem took us out
of Egypt B'Yad Chazakah. The Avadim Hayinu, essentially quotes the answer as
given in Vaeschanan, and mentions B'Yad Chazakah, simply described as the mighty
hand of Hashem, k'vayachol, that punished Pharoh. However it also includes the
words Zeroah Netuyah which are not found in Vaeschanan. These words come from
the text of Arami Ovayd Avi at the beginning of Parshas Ki Tavo. The Rav asked
why is this phrase from Arami Ovayd added to the Yad Chazakah that was
mentioned in Vaeschanan as part of the answer to the Ben Chacham presented in
Avadim Hayinu?
The Rav explained Zeroah Netuyah as the promise that Hashem will repeat the
miracles of the exodus for B'nei Yisrael. It represents the promise that Hashem is
prepared and ready to protect us from assimilation and annihilation throughout the
generations and is constantly watching over B'nei Yisrael. Yad Chazakah alone,
which connotes the recognition of the miracles Hashem brought in Egypt and to
Pharoh and our resultant obligation to perform the Mitzvos of Pesach, would have
been a sufficient answer to the question of the Ben Chacham. The miracles done for
us during the exodus from Egypt alone would have been sufficient for us celebrate
Pesach and thank Hashem for that redemption. The Sefer Chinuch describes the
section of Arami Ovayd, the Mitzvah of Bikurim (which contains the term Yad
Chazakah), as an obligation to show Hakaras Hatov, to recognize and thank
Hashem, for all the miracles and acts of Chesed He has done for us throughout the
ages. We also tell the Chacham at the seder, as implied by the term Zeroah Netuyah,
28