2022/5782
The birth of a new nation; leaving Mitzrayim was monumental. Bnei Yisrael were finally able to experience true freedom, being Hashem’s nation. To celebrate and relive this momentous event we commemorate the holiday of Pesach every year. At the pinnacle of Pesach, is the Seder night. The Seder night is the reliving of this transformation from slavery to freedom. One experiences both the destitution of slaver and the luxury of freedom. This complex dichotomy of emotions pervades the night of reliving. Throughout the Haggadah and topics pertaining to the Halachot of the Seder night the freedom through the slavery and difficult times are abundantly evident.
In establishing the framework for the entire seder, the Gemara (Pesachim 116a) states that one must begin his seder with Genai, depreciative talk, and finish with Shevach, words of praise. Shmuel (according to the understanding of the Abarbanel on the Haggadah) explains the depreciative talk as limited to only discussing the enslavement of Bnei Yisrael. On the same note, the words of joyousness refer only to the redemption we experienced when being taken out of Mitzrayim. According to Shmuel, the entire Haggadah is centered around the acknowledgement of the transition from bondage to liberty. One must be able to reflect upon both of these fundamental concepts in a singular night.
Amazingly, the most crucial section of the Haggadah, Maggid, starts off with a perplexing paragraph: Ha Lachma Anyah. Some explain the paragraph as being centered around extending an open invitation to all those in need. However, we say this paragraph inside our homes with the door closed (see Abarbanel on the Haggadah). Furthermore, what is the purpose behind declaring the Matzah “bread of affliction”? The Netivot (Ma’aseh Nissim on the Haggadah) beautifully explains that this section of the Haggadah was added after the destruction of the Beit HaMikdash. Without the Beit HaMikdash Bnei Yisrael can no longer eat their meal of freedom with the same level of joyousness. After all, they are in exile, still enslaved! In order to address these contradicting emotions, the compiler of the Haggadah added Ha Lachma Anya. The bread that we ate as slaves in Mitzrayim, which turned into the bread of our freedom, is the very same bread we ate as slaves of Achashveirosh (Megillah 14a) in our exile. Just like the bread of affliction turned into the bread of our redemption, so too we mention the bread of our affliction with the belief in the soon coming of our redemption. From the very beginning of Maggid, we make note of the redemption through the servitude.
Next, we read Mah Nishtanah. How does Mah Nishtanah transition from the passage of comfort to the rest of the Haggadah? The Abarbanel explains that Mah Nishtanah reflects the two aspects of the Seder: servitude and redemption. The four questions can be divided into two groups of two. The first group, the questions on Maror and Matzah reflect the aspect of enslavement of the seder. However, the second group, the questions on dipping and leaning, reflect the aspect of freedom of the Seder. After establishing the meal on the dichotomy of Matzah, we reflect upon the dual nature of the multiple commandments of the night.
To answer this seeming contradiction of emotions we are supposed to relive, we read Avadim Hayinu. The Abarbanel explains that Avadim Hayinu spells out the enslavement we went through, but only to tell us of the redemption that came of it. Avadim Hayinu is the synthesis of two antithetical states of being.
In keeping with this theme, the next passage in the Haggadah discusses the story of the five sages who were all having their Seder by Rabi Akiva in Bnei Brak. What is the purpose of informing us where and by whom the Seder was taking place? Furthermore, Rabi Akiva was their Talmid, so why were the Rebbeim eating by the Talmid? The answer lies in the main figure of this story, Rabi Akiva, the ultimate optimist. He (Makkot 24a) was the one who comforted his peers at the sight of a destroyed Beit HaMikdash. He explained how a destroyed Beit HaMikdash means the next prophecy of a new one being built will come true. Rabi Akiva was able to see the positive through the negative. Rav Shay Schachter explains that this Seder occured the year after the Beit HaMikdash was destroyed. They could no longer bring a Korban Pesach and daven to Hashem in the holiest place on Earth. Therefore, that year everyone went to Rabi Akiva. The ultimate comforter. How did Rabi Akiva comfort them? They discussed the exodus at length. The same way Bnei Yisrael left Mitzrayim, so too, we, despite our desolate conditions, will ultimately leave Galut. Although the duality of the Seder can be viewed through the prism of two independent groups, there is also the view through the Matzah perspective: within one object or attitude there is a dual nature. Within the attitude of mourning and destitution, one must also be able to feel the power of redemption.
This may also explain why their Seder took place in Bnei Brak. What is so special about Bnei Brak? The answer may lie in a fascinating Gemara. The Gemara (Sanhedrin 96b) states how many different Risha’im, wicked people, descendants learned Torah in Bnei Brak. Why is it that descendants of wicked men ended up learning Torah in Bnei Brak? Rabbi Yakov Luban explained that the word Brak comes from the word Barak, lightning. Lightning signifies the sudden change from a clear sky to a sudden burst of energy. The descendants of these wicked men took the gloomy sky they came from and became a lightning bolt; they became a burst of bright light that changed the entire landscape of the sky. So too by Rabi Akiva’s Seder. Despite the gloomy conditions of the aftermath of the destruction of the Beit HaMikdash, Rabi Akiva and the four others at his Seder experienced a lightning bolt. A moment where they relived the exodus; a moment to experience freedom again. Within the horrid conditions of the aftermath of destruction, Rabi Akiva was able to distill in those around him the message of freedom.
The duality of the Seder may be found not within two groups, not within one item, but within one act. There is a intricate discussion amongst the Poskim regarding leaning by Maror. What is so complicated? Maror represents the epitome of our enslavement. The bitterness that we experienced in Egypt is relived through the Maror. On the other hand, leaning signifies the ultimate act of freedom. The Pri Chadash (O”C 475) explains that leaning by Maror is a Tarti DeSatrei, an inherent contradiction. How can one claim to be reliving the bitterness of Egypt while leaning in the fashion of a free man?! Others (e.g Beit Yosef O”C 475) claim that one can, albeit isn’t obligated to, lean by Maror. How can this be? One may be able to explain this perplexing opinion with the Yesod, foundation, above. The entire purpose of the Seder is to relive these two antithetical states of being. It may be that the ultimate combination of these two aspects of mindsets is leaning by Maror. Although not recommended, if one were to express that even in times of utter bitterness, like by eating Maror, we have in mind the Rabi Akiva approach, that redemption is on its way, we wouldn’t stop them. The goal of our Seder is to express that even in times of Galut, we still have our eyes set on the previous and next redemption.
At multiple levels we see the duality of the Seder. Whether it be the two sides of the entire Seder or the two sides of one Mitzvah, the contradicting emotions and states of being that arise are undeniable. Our goal is to experience both of these opposing mindsets at once; to recognize the redemption even in times of destitution. May we all merit to not only feel, but live through, the next redemption.