Pesach

Introduction:

The Rambam teaches that Yetzias Mitzrayim is a fundamental principle of the Torah and a cornerstone of Jewish emunah. This is why we constantly recall it—for example, in Kiddush, we say, "Zecher Yetzias Mitzrayim." On the night of Pesach, when we focus on the story of Yetzias Mitzrayim, we must demonstrate its importance to Yiddishkeit. This is especially evident in key parts of the Haggadah, particularly in Magid.

Key Paragraphs of Magid:

1. "Hei Lachma Anya" – “This is the bread of affliction.” It is significant because it is the opening paragraph of Magid.

2. "Avadim Hayinu" – “We were slaves.” This paragraph begins the story of Yetzias Mitzrayim.

3. "Mitchila" – “In the beginning…” This section traces our origins from Terach to Avraham, emphasizing the foundation of our history as jews.

4. "Vehi She’amda" – “And it stood.” This speaks about Hashem’s promise to Avraham, transitioning from the story of Mitzrayim to Yaakov and Lavan.

5. The final "Dayeinu" and its explanation – "If Hashem had taken us to Eretz Yisrael but not built the Beis HaBechirah (Beis HaMikdash), it would have been enough." The explanation follows: "And He (Hashem) built for us the Beis HaMikdash to atone for our sins." This section highlights the completion of the "dayeinu's."

In order to understand the general theme of the Haggadah we have to explore these key questions

1. "Hei Lachma Anya" – The paragraph is divided into three parts: (1) "This is the bread of affliction…" (2) "Whoever is hungry, let him come and eat…" (3) "Now we are here, next year in Eretz Yisrael." What does any of this have to do with Yetzias Mitzrayim? It discusses life in Mitzrayim but doesn’t seem to focus on the geulah. Also, if we say, "Now we are slaves, next year in Geulah," are we truly free, if not what are we even celebrating?

2. "Avadim Hayinu" – The Jewish people are naturally free. Hashem decreed slavery for 210 years, after which we would naturally return to freedom. If so, why do we say, "Hashem took us out," when seemingly, it would have happened regardless? Additionally, since Hashem promised that the fourth generation would be redeemed, why do we say, "If not for Hashem, we would still be in Mitzrayim?" The time had already passed and we would automatically be freed by now!

3. "Mitchila" – This paragraph states that "Originally, our fathers served avodah zarah," referring to Terach. It then says, "Hashem drew us close." But didn’t Avraham find Hashem? Why do we say that Hashem drew us close when it was Avraham who sought out Hashem? Also, why do we say “and now Hashem drew us back” when this process had already begun with Avraham?

4. "Vehi She’amda" – If the world was created for the Jewish people, why does Hashem allow others to seek our destruction? Furthermore, what does this have to do with Mitzrayim? The Egyptian galus, though harsh, targeted mainly men and infant boys, while Haman sought to annihilate all Jews, so in a way Galus mitzrayim was not the worst!

5. Final "Dayeinu" and its explanation – In every other paragraph, we don’t explicitly state the reason behind the miracles, yet here we do. Why? If we are giving a reason for the Beis HaMikdash, why do we say "to atone for our sins" instead of the more commonly brought purpose, "Veshachanti Besocham"—to create a dwelling place for Hashem and to make the famed dirah bitachtonim? Furthermore, why use the term "Beis HaBechirah" instead of "Beis HaMikdash"? And how does the Beis HaBechirah relate to Yetzias Mitzrayim anyway?

The Answers:

As we begin the Seder and prepare to recite the Haggadah, questions immediately arise over the course of reading the Haggadah:

• If Geulah from Mitzrayim was eternal, why are we still in Galus, and why do nations continue to oppress us?

• If Hashem took us out with great wealth, why are there poor Jews?

• If Hashem eliminated the reshaim during Makas Choshech, why do we still acknowledge a "Rasha" at the Seder?

These aren’t just intellectual questions—they prevent a person from truly experiencing freedom. How can one feel free when poverty, reshaim, and threats still persist?

To address this, we begin with "Hei Lachma Anya." By recalling the matzah that the Jews ate in Mitzrayim, we acknowledge that our geulah was incomplete. Some Jews wanted to remain in Mitzrayim, and this lingering attachment explains the ongoing existence of poverty, reshaim, and persecution. We are still in Galus because we never fully left Mitzrayim.

If so, what are we celebrating?

Because "this year we are slaves; next year, in Yerushalayim." The Geulah from Mitzrayim set in motion the process that will ultimately lead to the final Geulah. This is why we continue to emphasize Yetzias Mitzrayim throughout the Haggadah. Chazal teach that Hashem gave Avraham a choice between Galus and Gehinom—both serve as atonement for sins, particularly the Chet Eitz HaDaas, which distanced the Shechinah from being able to be down here in this world. Avraham’s mission was to bring the Shechinah back down, and had Mitzrayim been the final galus, we would already be in Yerushalayim with Moshiach. However, because the geulah was incomplete, Hashem had to take us out forcefully, meaning if He had not redeemed us, we would still be in Mitzrayim until the mission was fulfilled.

This explains why we say "Ve’achshav"—because Hashem is still taking us out, still drawing us close to him, just as He did in Avraham’s time. It also explains why there are still reshaim and why each generation faces new adversaries. The complete Geulah requires a personal avodah—we must refine ourselves to bring it about. Until then, challenges persist to test us ultimately for us to overcome them.

But If the mission remains unfinished, what is the big deal of Yetzias Mitzrayim?

The final "Dayeinu" answers this: "And He built for us the Beis HaBechirah, it would have been enough." The term "Bechirah" means "choice"—a choice not based on reason but simply because Hashem desired us. Simply because Hashem wanted us. Simply because He loves us and will never replace us, something beyond any reasson.

Externally, Yetzias Mitzrayim appears as Hashem freeing us from slavery. Internally, it reflects His boundless love for us. This is why we give the reason of the Beis Hamikdash "to atone for our sins"—externally, Hashem redeemed us to allow for out Teshuvah and atonement, but internally, it was an expression of His eternal love that's beyond all reason.

Wishing everyone a kosher and freilichen Pesach!