The Mitzva of Haggada

מצות והגדת לבנך

הרב משה סתיו

“And you shall tell your son on that day, ‘It is because of what Hashem did for me when I left Egypt” (Shemot 13:8). This pasuk is the answer given to the son who does not know how to ask, and on a broader level expresses the obligation of sippur yetziat Mitzrayim on the night of Pesach. The recitation of the Haggada plays a central role in the holiday; indeed, the number of families who recite the Haggada in one form or another is much greater than the total number of halachically observant families. All attempts to secularize the content of the Haggada, with the goal of changing the significance of the holiday, have succeeded only to a limited extent, which leads us to consider the meaning of the Haggada and its content.


              There are many mitzvot that entail some sort of speech – such as kriat shema, berachot, prayer, and Kiddush. In all of these mitzvot, the obligation is defined by the words “kria” or “amira.”  The mitzva of sippur yetziat Mitzrayim differs in that it is defined by the word “haggada.” This word implies an obligation to tell the listener content, such as in the case of “haggadat edut” (testimony), in which the importance lies not in saying words, but rather in transmitting information to the listener. In other mitzvot that entail speech, the mitzva requires saying the words, but not necessarily to a listener. Even prayer is not truly a recounting of my needs to Hashem, but rather an expression of recognition and faith through speaking the words. The mitzva of haggada is to transmit the content to the listeners. (The obligation of haggada also applies when a person is alone, but that is learned from the command, “Remember the day that you left Egypt,” similar to the case of Kiddush, wherein the obligation is to say the words, not to transmit them.)


              Yetziat Mitzrayim was the creation of the reality of a living nation that fulfills, through its very existence, the ultimate goal of living lives that are guided by G-d. When we study the creation of nature, we see the wisdom that lies in it. Similarly, when we study the creation of the Jewish People, we see how Hashem took and created a nation yesh mei’ayin, “a nation from the midst of another nation.” We see through this how Hashem chose Yisrael, as well as the revelation of providence and prophecy. Am Yisrael was not simply a subjugated nation that, through the removal of their subjugation, was once again able to endure as an independent entity. Am Yisrael was, as Chazal describe, like a fetus in the womb of an animal, completely absorbed by Mitzrayim; they barely had any of their own identity. Yetziat Mitzrayim was the creation of the reality of nationhood. This is described by Yechezkel (partially quoted in the Haggada), who presents an analogy to an abandoned young child who is saved by a benefactor who clothes and cares for her. She receives everything from him; nothing comes to her as a result of personal development. The Jewish People was created through divine providence, and that is why the national and religious identity of the Jews is one and the same. The history of the other nations develops according to the laws of nature, which guide the formation of their national and religious identities, such that emigration breaks those definitions and builds new ones. In the case of the Jews, in contrast, the national bond goes beyond the limits of time and place. This is necessary for the existence of a nation with divine content whose very existence proves this reality.


              The Ramban writes at length at the end of Parshat Bo how Yetziat Mitzrayim and the miracles that accompanied it are proofs of the truth of our emuna, the recognition of a Creator who is capable and who created the world for a purpose. But in addition to this element, everything that is done at the seder – and on all of Pesach, as well as all the mitzvot that recall yetziat Mitzrayim – affirms Hashem’s choice of Am Yisrael.


              In the paragraph of Avadim Hayinu, we declare that had HaKadosh Baruch Hu not taken us out of Egypt, we and our children would still be slaves to Pharaoh. This passage demands some explanation. It is teaching us that the geula was not simply a one-time historical event. The existence of Am Yisrael is possible only because Hashem took us out of Egypt; had He not done so, we would not have any identity or existence at all. By way of a mashal, if there was a hungry man who was fed by a benefactor, the recipient would certainly be obligated to express their gratitude towards him – but his grandson would not be so obligated, as there were many ways in which the same effect could have been achieved. But if someone builds a house for his friend and his children continue to live in that house, the children are also obligated to be grateful, as they are still dependent on that same act of generosity. The existence of Am Yisrael is a new creation of the Creator, and we continue to exist due to that act of creation; we have no other means of existence. Through recounting the story, we transmit this recognition, and its implications, to the next generation.


              We continue to explain how important it is to involve ourselves in the story of yetziat Mitzrayim, based on the account of the great chachamim who were involved with the story the entire night.  Another indication of the importance of this account, in the sense of transmitting a tradition from generation to generation, is found in the description of the four sons, who include all types of possible children, and thus all manners of transmission. This expresses the importance that the Torah assigns to this act.


              At this point, we begin the Haggada itself, and the key is that “we begin with the derogatory.” The Sefer HaKuzari describes that the king asked the chaver how the Torah developed, and the chaver responded that only a human law develops through gradual stages (hinting to the development of the Christianity and Islam). The divine Torah develops all at once. Yehoshua, who wanted to present Jewish history to his audience, did so by presenting a chain of events that is not natural. Yaakov and his family went down to Mitzrayim when they were few in number, after enduring a “purification” process under Lavan and recognizing “G-d, who has shepherded me.” The story recounted by the one who brings bikkurim reflects this, emphasizing that his agricultural achievements are only a gift from the Creator. We recite that text in the Haggada to express the same recognition.


              What is the significance of the obligation for each individual to view himself as if he had personally left Mitzrayim? The Rambam’s text reads that one must show himself (leharot), and this is accomplished by drinking the wine, leaning, and acting as free people. According to what we have said, this is understandable. By saying the words, we renew our consciousness of the events, and we are therefore obligated to act as if those events are taking place right now.


 

 

 

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