Rav Soloveitchik on the

Pesach Haggadah
Transcribed by Rabbi Aton Holzer 2

Ha Lachma Anya
This is the bread of affliction that our fathers ate in ‫הָא ַל ְחמָא ַענְיָא דִי ֲאכָלוּ אַ ְב ָה ָתנָא בְּאַ ְרעָא‬
the land of Egypt. Whoever is hungry, let him come ‫ כָּל ִד ְצרִי ְך‬,‫ כָּל ִד ְכפִין יֵיתֵי וְיֵיכֹל‬.‫ְד ִמ ְצ ָריִם‬
and eat; whoever is in need, let him come and ‫ְשׁנָה ַהבָּאָה‬ָ ‫ ל‬,‫ָשׁתָּא ָהכָא‬ ַ ‫ ה‬.‫יֵיתֵי וְיְִפסַח‬
conduct the Seder of Passover. This year [we are] ‫ְשׁנָה ַהבָּאָה‬ ַ ‫ ה‬.‫ִשׂ ָראֵל‬
ָ ‫ ל‬,‫ָשׁתָּא ַע ְבדֵי‬ ְ ‫בְּאַ ְרעָא ְדי‬
here; next year in the land of Israel. This year [we
.‫ְבּנֵי חוֹרִין‬
are] slaves; next year [we will be] free people.

Why does Ha Lachma Anya appear at the beginning of the Haggadah?

It is important to establish that Matzah, the ‫ מחייב‬of Sippur Yetzias Mitzrayim, is a symbol not
merely of ‫חירוּת‬, our redemption, but of ‫עבדוּת‬as well; it is important that both elements - ‫עבדוּת‬
and ‫ חירוּת‬- be included in Sippur Yetzias Mitzrayim.
There are many questions to be asked about ‫הא לחמא עניא‬.
• First, why do we answer a question that is not posed until a moment later, in ‫מה נשׁתנה‬:
what is the meaning of Matzah?
• Second, in ‫הא לחמא עניא‬, we recite: "‫ כל דצריך ייתי ויפסח‬,‫ "כל דכפין ייתי וייכל‬- 'All those
who are hungry, come and eat, all those who are in need come and join us for the Pesach
meal.' Why do we employ this double verbiage?
• Third, why is this declaration immediately followed by the proclamation " ,‫השׁתא הכא‬
‫ "לשׁנה הבאה בארעא דישׂראל‬- 'now we are here, next year we will be in Eretz Yisrael'?

2
Editor’s Introduction: The following comments were transcribed from lectures delivered by Rabbi Yosef Dov
Soloveitchik in Yeshiva University and Moriah Synagogue. To preserve the original flavor of the lectures we
retained Rabbi Soloveitchik’s proximately meandering yet ultimately focused style. Moreover, to preserve the
wealth of meaningful insight evoked by Rabbi Soloveitchik’s biblical and Talmudic allusions, we refrained from
substituting translations and transliterations for most original Hebrew terms and sentences. Hence, this
commentary on the haggadah lends itself more to studious exploration than superficial skimming. Yet, with
investiture of proper time and effort, it will yield great and amazing dividends. We would like to thank Rabbi
Menachem Genack for reviewing this article.

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YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768
According to the Gemara, every time Rav Huna sat down to eat, he would say ‫כל דכפין‬. Rav
Matityahu Gaon explained that in ancient times, it was customary throughout ‫ כלל ישׂראל‬that all
of ‫ כלל ישׂראל‬would announce and send out messengers inviting the ‫ עניים‬to eat with them days
before Pesach - ‫ כל דכפין‬for them was a reality, not just a ceremony. This fits beautifully with the
concept of ‫מעוֹת חיטים‬.
Yet, why of all holidays in the year was Pesach singled out? The term ‫שׂמחה‬is used by all
holidays, and the Rambam writes that true ‫שׂמחה‬is to share the Yom Tov with ‫עניים‬. Why was
Pesach singled out?
One reason is that the concept of sharing is particularly important on Pesach, for the Korban
Pesach is brought only by a ‫חבוּרה‬, a group.
The second reason is that when the Jews came to Mitzrayim, they were only a clan - ‫אישׁ וּביתוֹ באוּ‬.
However, when the time of the Ge'ulah approached, when Hashem addressed Himself to Moshe,
He referred to the B'nei Yisrael as an ‫עם‬. The term ‫( עם‬Am) is from that of ‫( עם‬Im), with - denoting
togetherness and solidarity. In Egypt, it was true that B'nei Yisrael spiritually were not much
greater than their oppressor, but they were charitable people who helped each other and shared
with each other. Their co - existence based upon their solidarity was responsible for their ‫גאוּלה‬. On
the Pasuk of "‫ "ראה ראיתי את עני עמי אשׁר במצרים ואת צעקתם שׁמעתי מפני נגשׁיו כי ידעתי את מכאוֹביו‬- 'I
have seen the affliction of My people who are in Egypt and I have heard their cry because of its
taskmasters, for I know its pains', the Beis HaLevi asked: Why does the Pasuk begin speaking of
B'nei Yisrael in plural and end in singular? For, though all 600,000 Jews were oppressed, they felt
the pain of one person.
Thus, Pesach is a time of Tzedakah and Chesed - a Jew feels a sense of responsibility for his
fellow Jew and extends aid to him. This has always been a beautiful character trait of the Jew,
even if he is nearly assimilated. We have always retained the trait of ‫ ;עמי‬no foe has ever
succeeded in splitting the people.
In the 1940's, when the Jewish community practically tolerated the murder of 6 million Jews in
the holocaust, I thought that the Jewish community was falling apart, for it appeared to have lost
the trait of ‫עם‬. However, they responded to the creation of ‫ מדינת ישׂראל‬without cowardice; the
sense of solidarity was still there. Each member of B'nei Yisrael felt the pain of his friend and
shared his Matzah with him.
What is the difference between ‫ דכפין‬and ‫ ?דצריך‬Though ‫ דכפין‬means pauper, ‫ דצריך‬means not
one who is in need of bread, but one who has food but is lonely, and wants to share a meal with
another. We invite the lonely, as well, to celebrate with us.
Still, why does ‫ הא לחמא עניא‬address a question before it is actually asked?
I believe that there is another concept involved. The first Mishna in ‫פרק השׂוֹכר‬discusses the
Halacha that if one does not stipulate what he will feed his Jewish day - laborers, he must give
them of the most delicious delicacies. If he does, then he can give them a simple meal of beans

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and bread. If the food was not designated, the laborers can demand the most expensive
delicacies for all Jews are ‫בני מלכים‬, princes.
As the laborer, anyone who is a guest at his friend's house for a meal can demand, "I expect a
better meal." Thus, on Pesach, it is stipulated beforehand that we can only invite he who is
satisfied with a meager meal of poor bread - ‫הא לחמא עניא‬.
With this approach, we can understand the transition between ‫כל דכפין‬and ‫ השׁתא הכא‬- Here, in
Galus, we can't afford to serve better. However, next year, in Eretz Yisrael, we will be able to dine
as ‫בני חוֹרין‬, and the invitation will be extended from one free man to another.
Thus, ‫ הא לחמא עניא‬is a renewal of our pledge of solidarity. What is the meaning of ‫?גוֹי גדוֹל‬
Numerically, the people are not great, but they are a great people, who commit themselves to
each other. Slavery and oppression taught the Jew how to commit himself to his fellow Jew. No
other nation knew of ‫ ;צדקה וחסד‬the Greeks knew of courage and truth, but they did not
understand ‫ צדקה‬and ‫חסד‬. The Goyim were impressed by our courage in the 1967 war. The
welfare state is a Jewish institution.
What taught us solidarity? Oppression, persecution and exile. ‫ הא לחמא עניא‬is a renewal of our
solidarity, a declaration that we are ready to share - Pesach is the night of sharing. If there is no
manifestation of solidarity and unity, then the Seder is meaningless - as the Rambam said, " ‫שׂמחת‬
‫כרסוֹ‬," 'joy of his stomach'. So as not to deceive or arouse the hopes of the guests as of what to
expect at the meal, we make this declaration.
‫ הא לחמא עניא‬announces that whoever wants to share our meager bread is welcome to; when we
are redeemed, we promise to serve a better meal. This is the meaning of ‫הא לחמא עניא‬.

Mah Nishtanah
What makes this night different from all ? ‫ִשּׁ ַתּנָה ַה ַלּיְלָה ַהזֶּה ִמכָּל ַהלֵּילוֹת‬ ְ ‫מַה נּ‬
[other] nights? On all nights we eat chametz ‫ ַה ַלּיְלָה‬,‫ֶשׁ ְבּכָל ַהלֵּילוֹת אָנוּ אוֹ ְכלִין ָחמֵץ וּ ַמצָּה‬
or matzah, and on this night only matzah.On ‫ ֶשׁ ְבּכָל ַהלֵּילוֹת אָנוּ אוֹ ְכלִין‬. ‫ כּוּלוֹ ַמצָּה‬- ‫ַהזֶּה‬
all nights we eat any kind of vegetables, and on ‫ ֶשׁ ְבּכָל ַהלֵּילוֹת‬. ‫ ַה ַלּיְלָה ַהזֶּה מָרוֹר‬- ,‫ְשׁאָר יְרָקוֹת‬
this night maror! On all nights we need not dip
‫ ַה ַלּיְלָה ַהזֶּה‬- ,‫אֵין אֶנוּ ַמ ְטבִּילִין ֲאפִילוּ ַפּעַם ֶאחָת‬
even once, on this night we do so twice! On all
‫ ֶשׁ ְבּכָל ַהלֵּילוֹת אָנוּ אוֹ ְכלִין בֵּין‬. ‫ְשׁתֵּי ְפ ָעמִים‬
nights we eat sitting upright or reclining, and
on this night we all recline!
.‫ ַה ַלּיְלָה ַהזֶּה ֻכּלָנו ְמ ֻסבִּין‬- ,‫יוֹשׁבִין וּבֵין ְמ ֻסבִּין‬
ְ

When does the Haggadah answer the questions asked in Mah Nishtanah?
The four questions of Mah Nishtanah are related to the four Mitzvos of the night of the Seder.
The first question is about matzah, the second deals with maror, the third inquiry asks of roasted
meat of the Korban Pesach (in the original question in the time of the Beis HaMikdash) and the
fourth asks about heseibah, leaning, which is a ‫ קיוּם‬of Sippur Yetzias Mitzrayim.

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The first three questions are resolved by the explanations in ‫רבן גמליאל היה אוֹמר‬, in which the
Haggadah provides the reasons for pesach, matzah and maror. The fourth question is resolved
immediately after that by ‫בכל דוֹר ודוֹר חייב אדם לראוֹת את עצמוֹ כאילוּ הוּא יצא ממצרים‬, "In each
generation, it is incumbent upon man to see himself as if he personally had left Egypt." ‫עבדים‬
‫ היינוּ‬is but a general answer to the four questions; the detailed answers follow later.
What is the purpose of the question "Why is this night different than all other nights?"
In truth, the four questions really are not questions. On Pesach night, it is essential not merely to
retell the story of Yetzias Mitzrayim, but to establish the fact that the night differs from other nights,
for the Rambam learns that ‫ זכוֹר את היוֹם הזה אשׁר יצאתם ממצרים‬means the same as ‫זכוֹר את יוֹם השׁבת‬
‫ לקדשׁוֹ‬- there must be ‫קידוּשׁ‬. Kiddush on Shabbos is a declaration that the day is different than all
other days of the week, for only Shabbos has a prohibition of melachah.
On the night of Pesach, we must establish not simply that the night is different than ordinary
nights, but that it is different than all other ‫ימים טוֹבים‬. What makes Pesach different than all Yamim
Tovim? Pesach has certain unique Mitzvos that apply only to the Seder night. The first three,
Pesach, matzah and maror, are elaborated upon in ‫רבן גמליאל‬. Dipping represents the Mitzvah of
‫ והגדת לבנך‬- we dip twice so that the child asks questions, and ‫ הסיבה‬represents the ‫ חיוּב‬of ‫בכל דוֹר‬
‫ודוֹר חייב אדם לראוֹת את עצמוֹ כאילוּ הוּא יצא ממצרים‬. This is the uniqueness of the night of Pesach;
thus, the declaration of ‫מה נשׁתנה הלילה הזה מכל הלילוֹת‬, "How different is this night from all other
nights," is a ‫ קיוּם‬of the requirement that the Rambam has for ‫ זכירה‬on the night of Pesach.
Whenever we refer to ‫מה נשׁתנה‬, we call it "the four ‫קוּשׁיוֹת‬," but we always use the term ‫קשׁיא‬, and
not ‫שׁאלה‬, which seems to mean the same thing. What is the semantic difference between ‫שׁאלה‬
and ‫קשׁיא‬, and why was the term ‫ קשׁיא‬used here?
The word '‫ 'שׁאלה‬denotes a practical question. When one asks a ‫ שׁאלה‬of his Rav, it is a 'yes or no'
question; if the Rabbi will determine that a chicken brought to him is kosher, then it will be
eaten. If he concludes that it is not, then the chicken will be discarded.
When the wicked and simple sons ask their ‫ שׁאלוֹת‬to their father, if the answer will satisfy them,
they will join the rest of the Seder community. If the answer of the father appears irrelevant to
them, then they will walk away from this community. That is ‫שׁאלה‬.
However, the ‫קשׁיא‬, unlike the ‫שׁאלה‬, has no practical bearing. If the ‫קשׁיא‬is not resolved, the
questioner will still remain devoted and loyal to the law - he only wanted to know the answer.
When the wise son asks ‫מה נשׁתנה‬, he is not declaring that if the answer is unsatisfactory, he will leave
the Seder - he simply wants to comprehend what is going on. If he receives a proper answer, he will
be delighted; but if the father is witless and fails to give him a proper answer, to explain the
symbolism of pesach, matzah and maror, the son still will be obedient to and comply with the law.
The haggadah is filled with such inquiries and responses, theoretical and practical, as we were
commanded to make such inquiries and responses. Bewilderment and explanation is the source
of knowledge. When the child is amazed by what he sees, the father must explain it to him. ‫רבן‬

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YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768
‫'גמליאל‬s statement begins with "‫ "מצה זוּ על שׁוּם מה‬and "‫ "מרוֹר זוּ על שׁוּם מה‬- the explanation is in a
question and answer form. "‫ "יכוֹל מראשׁ חדשׁ‬- Why do we speculate? The reason is simple. The
process of amazement and explanation, of intrigue and elucidation, is the foundation of the
Haggadah. This is the source of procurement of knowledge.

Avadim Hayinu
We were slaves to Pharaoh in Egypt, and G-d ‫ וַיּוֹצִיאֵנוּ יי‬,‫ֲע ָבדִים ָהיִינוּ ְל ַפרְעֹה ְבּ ִמ ְצ ָריִם‬
took us out from there with a strong hand and .‫ִשּׁם ְבּיָד ֲחזָקָה וּ ִבזְרוֹ ַע נְטוּיָה‬
ָ ‫אֱלֹהֵינוּ מ‬
with an outstretched arm.

In the Gemara in Pesachim (116a) we find a debate between Rav and Shmuel regarding the nature
of Sippur Yetzias Mitzrayim, retelling the account of the exodus. Both agree that we must begin with
our shame and end in our praise, ‫מתחיל בגנוּת וּמסיימים בשׁבח‬, but they argue as to what the shame and
praise is. According to Shmuel, the shame is that of being physically subjugated as slaves, and the
praise is that G-d brought us to freedom; thus, the fulfillment of Sippur Yetzias Mitzrayim, in his
view, is ‫עבדים היינוּ לפרעה במצרים‬. According to Rav, the shame is the spiritual enslavement of our
ancestors who worshipped idols, and the praise is that G-d brought us to serve Him.
It is interesting that the opinions of Rav and Shmuel regarding the ‫מתחיל בגנוּת וּמסיים בשׁבח‬
correspond to their opinions in ‫הלכוֹת עבדים‬. There are two aspects of ‫עבדוּת‬, slavery - one is that
the slave is the property of the master, who has a ‫ קנין ממוֹן‬over him, and also, the Canaanite slave
has a different status of ‫ קדוּשׁה‬than the non-Jew - he must keep all Mitzvos with the exception of
‫מצווֹת עשׂה שׁהזמן גרמא‬. When he is released, he attains full ‫ קדוּשׁת ישׂראל‬and keeps all the Mitzvos.
In the Gemara (Yevamos 48a) we find that the opinion of Shmuel is that a freed slave does not
need a writ of emancipation, a ‫גט שׁחרוּר‬, to release him from the Halachic status of slavery - if he is
released from physical slavery, he is released from spiritual slavery, as well. However, according to
Rav, a separate ‫ גט שׁחרוּר‬is necessary to free the slave from the spiritual status of slavery.
Here, we find the same concept - according to Shmuel, we thank G-d for our physical release
from slavery, as the spiritual slavery was removed with that ‫שׁחרוּר‬. However, according to Rav,
the Sippur must relate to the spiritual freedom that we obtained, which is completely separate
from physical enslavement.

Maaseh B’Rebbe Eliezer

It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi ‫ְהוֹש ַע וְ ַרבִּי‬
ֻ ‫ֲשׂה ְבּ ַרבִּי ֱאלִי ֶעזֶר וְ ַרבִּי י‬ֶ ‫ַמע‬
Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon ‫ֶא ְל ָעזָר בֶּן ֲעזַ ְריָה וְ ַרבְּי ֲעקִיבָא וְ ַרבִּי ַטרְפוֹן‬
were reclining [at a seder] in B'nei Berak. They were ‫ וְהָיוּ ְמ ַס ְפּרִים‬,‫ֶשהָיוּ ְמ ֻסבִּין ִבּ ְבנֵי ְברַק‬
discussing the exodus from Egypt all that night, until ‫בִּיצִיאַת ִמ ְצ ַריִם כָּל אוֹתוֹ ַה ַלּיְלָה עַד ֶשׁבָּאוּ‬
their students came and told them: "Our Masters! The
‫ ִהגִּי ַע‬,‫ רַבּוֹתֵינוּ‬:‫ַת ְלמִידֵיהֶם וְאָמְרוּ ָלהֶם‬
time has come for reciting the morning Shema!"
.‫זְמַן ְקרִיאַת ְשׁמַע ֶשׁל ַשׁ ֲחרִית‬

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Strangely, there are two grammatical forms of the hebrew word ‫ספר‬. There is the normal
ablative, as in ‫ את‬- ...‫ויספר משׁה לחוֹתנוֹ יתרוֹ את‬. Then, there is another form - as ‫מספרים ביציאת‬
‫מצרים‬. The conjunction of ‫ ב‬changes the semantics of the verb ‫מספרים‬.
In actuality, the phrase ‫ סיפוּר יציאת מצרים‬is incorrect. It is used for convenience, but the most
proper expression would be ‫סיפוּר ביציאת מצרים‬. In the Haggadah, we never say ‫לספר את יציאת‬
‫מצרים‬, but ‫ביציאת מצרים‬. What is the difference?
‫ סיפוּר‬in general is a detailed story, in which a background and development of events are given;
dramatic elements are added as to how the story began and how it culminated. ‫ סיפוּר‬never
means to abbreviate, but to describe and explain completely.
‫ לספר את יציאת מצרים‬would mean simply to tell the story with all of its details. However, ‫לספר‬
‫ ביציאת מצרים‬means much more than just to tell the story - it means to explore, study and do
research. In ‫מעשׂה ברבי אליעזר‬, the most outstanding scholars in our history did not just repeat a
story several times; they were ‫ מספרים ביציאת מצרים‬- they studied, explored and investigated,
suggested, responded and exchanged ideas. It would make no sense to tell and retell a story, as the
‫ רבנים‬sat and were ‫ מספר‬all night - if this were the meaning, they would never have done so. ‫לספר‬
‫ ביציאת מצרים‬means to analyze and be intellectually and emotionally involved in the sippur.
This is why ‫וכל המרבה לספר ביציאת מצרים הרי זה משׁוּבח‬. It does not mean to re-narrate, but to
explore in more depth and derive conclusions relevant to our era and us. If this is done, ‫הרי זה‬
‫משׁוּבח‬. This is ‫מספרים ביציאת מצרים‬.

The Four Sons

The Torah speaks of four children: One is wise, ‫ וְ ֶאחָד‬,‫ ֶאחָד ָחכָם‬. ‫כנֶגֶד אַ ְר ָבּעָה ָבנִים ִדּ ְבּרָה תּוֹרָה‬
one is wicked, one is simple and one does not .‫ִשׁאוֹל‬ְ ‫ וְ ֶאחָד ֶשׁאֵינוֹ יוֹ ֵד ַע ל‬,‫ וְ ֶאחָד תָּם‬,‫ָשׁע‬
ָ‫ר‬
know how to ask.

In Parshas Va'Eschanan, when the Torah relates the question of the ‫ חכם‬- ‫כי ישׁאלך בנך מחר לאמר‬
‫מה העדוֹת והחקים והמשׁפטים אשׁר צוה ה' אלקינוּ אתכם‬, "If your child asks you tomorrow, saying,
'What are the testimonies and the decrees and the ordinances that Hashem, our G-d,
commanded you,'" the response of the Torah is " ‫ ויצונוּ ה' לעשׂוֹת את‬...‫עבדים היינוּ לפרעה במצרים‬
‫כל החקים האלה ליראה את ה' אלקינוּ לטוּב לנוּ כל הימים‬..." - "We were slaves to Pharaoh in Egypt...
And Hashem commanded us to perform all these decrees, to fear Hashem, our G-d, for our
good, all the days...." Yet, the Haggadah's response is ‫ואף אתה אמר לוֹ כהלכוֹת הפסח אין מפטירין‬
‫אחר הפסח אפיקוֹמן‬, "And you shall explain to him the laws of Pesach until 'one may not eat dessert
after the final taste of the Korban Pesach." The Vilna Ga'on writes that ‫כהלכוֹת הפסח‬is to be
interpreted as ‫כל הלכוֹת הפסח‬, "all the laws of Pesach," until the last one, ‫אין מפטירין‬....
The ‫'בעל ההגדה‬s interpretation of the Pasuk teaches us that for the ‫בן חכם‬, the wise son, the ‫קיוּם‬
of the Mitzvah of Sippur Yetzias Mitzrayim, relating the story of the Exodus, is attained only by
teaching him Halachos. From the Tosefta, it is evident that ‫מעשׂה ברבי אליעזר‬refers to a

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discussion of the ‫הלכוֹת הפסח‬that took place on the night of ‫ט"ו ניסן‬. Discussing the Halachos of
Pesach is a fulfillment of the obligation of ‫סיפוּר יציאת מצרים‬.
From the Pasuk in Va'Eschanan, it would appear that the discussion of any Halachos would be a
fulfillment of Sippur Yetzias Mitzrayim; apparently, Hilchos Pesach are preferable.
To study Gemara Pesachim on Pesach night is thus a ‫קיוּם‬of Sippur Yetzias Mitzrayim. Our
instruction to the ‫בן חכם‬must be ‫ לעשׂוֹת את כל המצוה הזאת‬,‫ לעשׂוֹת את כל החקים האלה‬- the
question of the Chacham is 'what,' not 'why,' and we thus answer his question by relating the
Halachos of Pesach. This is the mark of identity of the Chacham.
The fact that the Haggadah must be said ‫בשׁעה שׁישׁ מצה וּמרוֹר מוּנחים לפניך‬, "when Matzah and
Maror are before you," teaches us that the Mitzvos of the night of the Seder are the root of the
Mitzvah of ‫סיפוּר יציאת מצרים‬. Without any of the mitzvos, haggadah is only ‫דרבנן‬. The Mitzvah
of Matzah, the only ‫מצוה דאוֹרייתא‬that applies ‫בזמן הזה‬, is the ‫מחייב‬of Sippur Yetzias Mitzrayim.

Mitchilah
In the beginning our fathers served idols ‫ִמ ְתּ ִחלָּה עוֹ ְבדֵי ֲעבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ‬

In the seventh Perek of Rambam’s laws of chametz and matzah, The Rambam writes: ‫אפילוּ‬
‫ חכמים גדוֹלים חייבים לספר ביציאת מצרים וכל המאריך בדברים שׁאירעוּ ושׁהיוּ הרי זה משׁוּבח‬- "Even
great sages are required to tell of Yetzias Mitzrayim, and all who lengthen their discussion of
what happened and took place is praiseworthy."
The Rambam was always extremely careful in his wording. At first glance, ‫שׁאירעוּ ושׁהיוּ‬would
appear to mean the exact same thing - "that happened." The Rambam was never prone to
redundancy, and each word that he uses has meaning.
In Hebrew, if one describes a situation such as his falling from a tree, he uses the word ‫שׁאירע‬. If he
describes a circumstance as one in which he climbed up a tree, he uses the word ‫שׁהיה‬. ‫שׁאירע‬means
that something happened to an object that was passive; the gravitational pull caused the person to fall
from the tree - the force overwhelmed him. ‫שׁהיה‬, however, denotes that the object was active, that he
executed a conscious decision, that he utilized his energy to accomplish an objective that he had set
for himself. By climbing up the tree, the man implemented his decision to climb it.
In Mitzrayim, was the Ge'ulah ‫שׁאירע‬, where an outside force imposed itself upon B'nei Yisrael,
or ‫שׁהיה‬, that we acted as human beings endowed with freedom and consciously implemented
our choice?
According to the Rambam, these both were present in Yetzias Mitzrayim. The question whether
the Ge'ulah merely 'happened' to the Jew, or whether he was a participant who caused the
Ge'ulah, is the debate that we find in the Gemara about the meaning of ‫ גנוּת‬and ‫שׁבח‬. According
to Shmuel, the ‫ גנוּת ושׁבח‬is ‫עבדים היינוּ‬, the physical Ge'ulah, the ‫ שׁאירעוּ‬- the Jew was merely
pulled by force; he was enslaved against his will and redeemed without his participation.

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According to Rav, who says that the ‫ גנוּת ושׁבח‬is ‫מתחילה עוֹבדי עבוֹדה זרה היוּ אבוֹתינוּ‬, "from the
beginning our ancestors were idol worshippers," that our redemption was from being idol
worshippers to worshippers of Hashem, how did the Ge'ulah take place? Was Avraham forced to
choose G-d? Spiritual redemption from idolatry, paganism and primitive religions and cults can
happen only with ‫בחירה חפשׁית‬, freedom of choice; it does not just "happen" to a Jew. Avraham
realized that idolatry was wrong and saw the mistakes of paganism, so he chose G-d. No
spirituality is decreed upon man by G-d unless man agrees to commit himself to the idea. ‫מתחילה‬
is not ‫ ;שׁאירעוּ‬it is ‫שׁהיוּ‬.
Certain events in Mitzrayim were ‫שׁאירעוּ‬. Though Moshe told the Jews far in advance of the
Ge'ulah, they still were not prepared. Matzah is the symbol of their unpreparedness, of ‫שׁאירעוּ‬.
However, ‫קבלת התוֹרה‬was ‫ ;שׁהיוּ‬the Torah was not imposed upon the Jew involuntarily. There is
no involuntary ‫ ;גירוּת‬Matan Torah was only a possibility once there was ‫ויענוּ כל העם יחדו ויאמרוּ‬
‫כל אשׁר דבר ה' נעשׂה‬. At ‫הר סיני‬, the Jew was an active participant in events. This is ‫שׁהיוּ‬.

V’Eten L’Eisav
And I gave Eisav Har Seir to inherit, and Yaakov ‫ וְיַעֲקֹב‬,‫ֶשׁת אֹתוֹ‬
ֶ ‫ֵשׂו אֶת הַר ֵשּׂעִיר ָלר‬ ָ ‫וָ ֶאתֵּן ְלע‬
and his sons descended to Mitzrayim. .‫וּ ָבנָיו יָרְדוּ ִמ ְצ ָריִם‬
If in Mitchilah, we discuss our history, why do we read About Eisav? What place does Eisav's
mention have in the Haggadah?
The pasuk reveals the different destinies of the two sons of Yitzchak. ‫ואתן ליצחק את יעקב ואת עשׂו‬
- Yaakov and Eisav both had the same mother and father, Yitzchak and Rivkah - their historical
destinies should have been identical! But this was not so.
Hashem's promise was fulfilled immediately for Eisav; he had no difficulty in getting to Se'ir.
Beraishis 36:6 states: ‫ויקח עשׂו את נשׁיו ואת בניו ואת בנוֹתיו ואת כל נפשׁוֹת ביתוֹ ואת מקנהוּ ואת כל‬
‫ קנינוֹ אשׁר רכשׁ בארץ כנען וילך אל ארץ מפני יעקב אחיו‬- Eisav simply took the possessions that he
acquired in Canaan and settled on Har Se'ir, without forty years in the Midbar, without the ‫מן‬,
and without the Eigel. There was no resistance to him! He took over the land due to Hashem's
promise, which became a reality in a very short time.
Yaakov and his sons received that same promise, but its consummation was not immediate.
Eventually, the promise would be fulfilled, but there would be a long wait. This is the uniqueness
of our destiny, the destiny of the ‫ ;זרע אברהם‬no nation in history could claim such a destiny. This
is the source of patience as a character trait of a Jew; ‫ואף על פי שׁיתמהמה עם כל זה אחכה לוֹ בכל יוֹם‬
‫ שׁיבוֹא‬- We eagerly await the redemption and fulfillment of Hashem's promise each day.

Tzay Ulmad
Go and learn what Laban the Aramean wanted to do to our ‫צֵא וּ ְלמַד מַה ִבּקֵּש ָלבָן ָה ֲא ַרמִי ַלעֲשׂוֹת‬
father Jacob. Pharaoh had only issued a decree against the ‫ ֶשׁ ַפּרְעֹה לֹא גָזַר ֶאלָּא עַל‬.‫ְליַעֲקֹב אָבִינוּ‬
male children, but Laban wanted to uproot everyone .‫ַהזְּ ָכרִים וְָלבָן ִבּקֵּשׁ ַלעֲקוֹר אֶת הַכֹּל‬

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We begin Tzay Ulmad with the discussion of Lavan's hate for Yaakov. Lavan had every reason to
love Yaakov, yet he still didn't like him. In some ways, Lavan could have done worse to Yaakov
than Pharaoh, had Hashem not stopped him. Love for one's children and grandchildren is a
natural phenomena, and yet, Lavan's hate for Yaakov was so intense that he would have killed his
whole family. From this, we understand that hate for the Jew and the stories Goyim concoct
about him can be irrational and insane. As Lavan, the Goyim hate Yaakov's spiritual
independence and the tenacity with which he stood up for his singularity.
‫ ארמי אוֹבד אבי‬- Yaakov or Avraham was an ‫ארמי אוֹבד‬, a straying (Aramean) person, and could
never find a place to define as his home, as there was always someone out to destroy him. The
Midrash and Targum explain the pasuk of ‫ ארמי אוֹבד אבי‬differently - that the Aramean was
Lavan, and he tried to destroy (‫ )לאבד‬Yaakov.
‫ וירד מצרימה אנוּס על פי הדבוּר‬- Yaakov left Eretz Yisrael involuntarily, for had he left voluntarily,
he would have lost his claim to Eretz Yisrael. The Avos would not have left Eretz Yisrael at any
cost, and Yitzchak didn't at all; only because Yaakov left to Mitzrayim did the Galus come. Yosef
had to be taken first, for, as when a calf is taken to the slaughterhouse, the cow follows; when Yosef
was taken to Mitzrayim, Yaakov had to follow.
If so, then a question arises - Hashem only gave Yaakov permission to leave, but did not
command him to leave! Why did Yaakov not stay, and leave Yosef and Binyamin in Mitzrayim?
Yaakov had to leave, for if he gave up Yosef and Binyamin, he would have lost the K'nesses
Yisrael, for ‫ כנסת ישׂראל‬was based upon the twelve character traits that each Shevet represented.
Thus, Yaakov was stuck - he had either to give up ‫ ארץ ישׂראל‬or give up ‫כנסת ישׂראל‬, and thus, he
left for Egypt.
‫ ויגר שׁם‬- Yaakov journeyed temporarily to Egypt - as a transient, not an immigrant. The proof to
this is that B'nei Yisrael retained their native language. An immigrant usually gives up the
customs of his old country, especially when he comes to a newly developed land. ‫כי אין מרעה‬
‫ לצאן‬- Yaakov told Pharaoh that he came only because of the temporary reason of famine. This
proves that his intention was to remain only temporarily.
‫ ככוכבי השמים לרוב‬... ‫במתי מעט‬. ‫במתי‬, which comes from the word ‫מת‬, refers to people, in a
derogatory sense - (as in ‫עיר מתים‬, a city and its population, which is ‫)היוֹם כאן וּמחר בקבר‬. Thus,
they were ‫מתי מעט‬, both ‫ מעט‬limited in number, and ‫ מתי‬weak, helpless and defenseless.
However, when B'nei Yisrael left Mitzrayim, the opposite was true; they were ‫ככוֹכבי השׁמים לרב‬
both ‫ ככוֹכבי השׁמים‬many and ‫ לרב‬mighty and powerful.
‫ ויהי שׁם לגוֹי‬- as the Vilna Gaon in Mishlei notes, there is a basic difference between ‫ עם‬and ‫גוֹי‬.
‫ עם‬is from the word ‫עם‬, meaning 'together' - a nation or clan that cares about its members; if one
suffers, all feel pain. ‫ גוֹי‬is from the word ‫גויה‬, countenance - a nationality possessing individual
and singular traits, having a unique style and way of life. The Jews became a unique nation.

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‫ גדוֹל ועצוּם‬- B'nei Yisrael were many in numbers, i.e., quantitatively great. ‫ ורב‬is not superfluous for it
does not mean many, but mature. The passuk quoted by the Haggadah illustrates this: ‫רבבה כצמח‬
‫ השׂדה‬- 'mature as the sprout of the field' The Jews in Mitzrayim did not believe in themselves. Even
Moshe had doubts - ‫ אכן נוֹדע הדבר‬- if Jews deserved to be better than slaves. Only Hashem knew that
this nation with ugly habits had tremendous potential. On the exterior, it appeared that the nation of
‫( שׁני אנשׁים עברים נצים‬the two fighting Hebrew men) were not ready to live as a separate nation.
However, Hashem told Moshe: "I see another image, the image of a great nation - ‫רבבה כצמח השׂדה‬
‫ נתתיך ותרבי ותגדלי ותבאי בעדי עדיים שׁדים נכנוּ וּשׂערך צמח ואת ערוֹם ועריה‬- 'I caused you to thrive as the
plant of the field, and you grew and developed and you attained great charm; you were beautiful of
figure and your hair amply grown, but you were still naked and bare.'" B'nei Yisrael 'grew up,' and
were ready for freedom, commitment and responsibility, but were unaware of their own potential.
Chazal (Kiddushin 81b) derive that ‫ שׁתי שׂערוֹת‬are necessary for ‫ גדלוּת‬from this Pasuk.
‫ וירעוּ אוֹתנוּ‬has two interpretations, that the Egyptians conspired against us, and that the
Egyptians made us appear wicked and accused us of disloyalty, as Haman did later. If "they have
done evil to us" was the meaning of the Pasuk, it would have read ‫''וירעוּ לנוּ‬.

Rabban Gamliel
Rabban Gamliel used to say: Whoever does not discuss ‫כָּל ֶשׁלֹּא אָמַר‬:‫ַרבָּן גַּ ְמלִיאֵל ָהיָה אוֹמֵר‬
the following three things on Passover has not fulfilled ‫ לֹא יָצָא יְדֵי‬,‫לשׁה ְדּ ָברִים אֵלּוּ ַבּ ֶפּסַח‬
ָ ‫ְשׁ‬
his duty, namely: Pesach, Matzah and Maror. .‫ וּמָרוֹר‬,‫ ַמצָה‬,‫ ֶפּסַח‬:‫ וְאֵלוּ הֵן‬,‫חוֹבָתוֹ‬
Why is the order of the three Mitzvos recorded as Pesach, Matzah and Maror? What is the
significance of this sequence? Historically, it would be more accurate that the order be Maror,
Pesach, and Matzah, as the bitter torment preceded the Korban Pesach, and both preceded the
baking of the Matzos, which took place on the day of the 15th?
The sequence that the Haggadah provides is that of the importance of the Mitzvos. Pesach is the
primary Halacha; the Mitzvah of Matzah is dependent upon that of Korban Pesach - ‫על מצוֹת‬
‫וּמרוֹרים יאכלוּהוּ‬. However, there is a second Mitzvah of Matzah, that of ‫בערב תאכלוּ מצוֹת‬, so it
still does have a ‫קיוּם דאוֹרייתא‬. Marror has no ‫קיוּם דאוֹרייתא‬today, for it is completely dependent
upon the Korban Pesach; Marror is only a ‫ דרבנן‬when there is no Korban, and it thus is last in the
sequence. The Rambam writes that ‫אכילת מרור אינה מצוה מן התורה בפני עצמה אלא תלויה היא‬
‫ ומדברי סופרים לאכול המרור לבדו בליל זה אפילו אין שם קרבן פסח‬... ‫באכילת הפסח‬. “The
consumption of Marror is not a separate Mitzvah, but it is dependant upon the Korban Pesach ...
and it is from the words of our sages to eat the Marror alone on this night, even when there is no
Korban Pesach." This is the meaning of the sequence that we have in our Haggadah.

B’tzeis Yisrael Mimitzrayim

When Israel went out of Egypt, the House of ‫ בֵּית יַעֲקֹב ֵמעַם‬, ‫ִשׂ ָראֵל ִמ ִמ ִמּרַָים‬
ְ ‫ְבּצֵאת י‬
Jacob from a people of a foreign language, Judah .‫ְשׁלוֹתָיו‬
ְ ‫ִשׂ ָראֵל ַממ‬
ְ ‫ י‬,‫ ָהיְתָה יְהוּדָּה ְל ָקדְשׁוֹ‬,‫לֹעֵז‬
became His holy one, Israel His dominion.

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It would seem appropriate in the Haggadah of Pesach to read the ‫שירת משה‬, ‫ אז ישיר‬which took
place at Yetzias Mitzrayim, rather than ‫בצאת ישׂראל‬, a psalm by David that deals with the same
topic. Why do we read the latter?
If we study Shmuel II, the answer is evident. We read (23a): ‫ וּנעים זמירוֹת ישׂראל‬...‫נאוּם‬, "The
word of... the sweet singer of Israel." Rashi comments: ‫ אין ישׂראל משׁוֹררים‬.‫ונעים זמירוֹת ישׂראל‬
‫ במקדשׁ אלא שׁירוֹתיו וזמירוֹתיו‬- "The sweet singer of Israel. In the Mikdash, the Jews do not sing
any ballads but his poems and songs." There is no Shirah that Chazal established for B'nei Yisrael
to recite that is not David's.
This is the implication of the title of ‫נעים זמירוֹת ישׂראל‬. This is true to such an extent that according to
the Rambam, if ‫ אז ישׁיר‬is to be said in ‫פסוּקי דזמרה‬, it must be said after ‫ישׁתבח‬, not before, for in ‫ברוּך‬
‫שׁאמר‬, the ‫ פתיחה‬of Pesukei D'Zimrah, we say ‫ וּבשׁירי דוד עבדך נהללך ה' אלקינוּ‬- "with the songs of
David Your servant we shall praise You, Hashem our G-d." Pesukei D'Zimrah is dedicated exclusively
to David's praises, and no one else, not even Moshe, can have his psalms included. Only after ‫ישׁתבח‬,
when the Pesukei D'Zimrah as a unit are closed, can we say Az Yashir. The Rambam also was very
careful in ‫ מלכיוֹת זכרוֹנוֹת‬and ‫ שׁוֹפרוֹת‬- although the Gemara writes that there must be three Pesukim
from the Torah, three from Navi and three from Ketuvim, the Rambam replaces the word "‫"כתוּבים‬
with ",‫ "ספר תהלים‬for ‫מלכיוֹת זכרוֹנוֹת ושׁוֹפרוֹת‬also have a ‫דין‬of ‫ ;שׁירה‬since they are ‫שׁירה‬, the Rambam
writes that the Ketuvim must be from Sefer Tehillim, the ‫שׁירוֹת‬of ‫דוד‬. This is why we read ‫שׁירת דוד‬
on the night of the Seder rather than ‫ שׁירת משׁה‬- only David is the ‫נעים זמירוֹת ישׂראל‬.

V’Nodeh Lecha
And we shall thank You with a new song for our ‫וְנוֹדֶה ְל ָך ִשׁיר ָחדָש עַל ְגּ ֻא ָלּתֵנוּ ועַל פְּדוּת‬
redemption and for the deliverance of our souls. ‫ְשׁנוּ‬
ֵ ‫נַפ‬

Why does the Haggadah appear to repeat the same idea, "for our redemption and for the
deliverance of our souls?"
‫עבדוּת‬, slavery, is a dual institution. There is a juridic, legal slavery, what we call ‫קנין ממוֹן‬. The
institution of property is totalitarian, and both the inanimate object and the human being can
become property, owned by someone else - ‫כשׁוֹרוֹ וכחמוֹרוֹ‬. A slave is a man owned by another man.
The second institution of slavery is a metaphysical institution; the slave has a different
personality than the free man. He is exempt from certain obligations because of his subservience
and dependence.
Thus, the Haggadah writes ‫ ונוֹדה לך על גאוּלתנוּ ועל פדוּת נפשׁינוּ‬- in the Messianic era, we will be
redeemed from physical subservience as well as from the slave personality.

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