|From the Rebbe's Tish: Pesach: Future Redemption|
|Written by Rabbi Shmuel Brazil|
An obvious question during the Yom Tov of Pesach that begs attention is during the night of the Seder which is in what way is the mitzvah of relating the story of yetzias Mitzrayim tonight different from every day where we also have to mention our exodus from Egypt in the third parsha of Shema and in the beracha following afterwards. Many answers have been given such as the night of the Seder is unique because the nature of the fulfillment of this mitzvah is formatted in question and answer dialogue, it should be directed to one’s children, it must related in elaboration and in greater detail, one has to feel as if he is presently experiencing the exodus at that very time etc. In this mamar I would like to present a new explanation to this basic question.
Prior to answering this basic question we will give insight to another issue concerning the haggadah. Why is the mitzvah of relating our exodus on the night of the Seder called Maggid instead of Sippur? Both words are used relating to the specific mitzvah of Pesach night. In fact the mitzvah is called סיפור יציאת מצרים which makes the choice of the word מגיד even more difficult?
The passuk says [Shmos 12,42] ליל שמרים הוא לה' להוציאם מארץ מצרים הוא הלילה הזה לה' שמרים לכל בני ישראל לדורותם.. The Seforno learns the double שמירה in this passuk as follows: just as Hashem very much anticipated the coming of this night to redeem Yisrael from MItzrayim, likewise Hashem anticipates and longs for the future redemption of Yisrael.this is in line with the Chazal that say in the month of Nissan they were redeemed and in the month of Nissan they will once again be redeemed. The Baal Haturim expresses this idea even more by saying that Hashem saved half this night for the future redemption. This concept that the night of Yetzias Mitzrayim serves for the future geulah is also mentioned in the Medrash. The reason why the plural form of shimurim is used because it hints to many more incidents of geulah in which Hashem performed greatness to the tzadikim with the merit of this night. He saved Chizkiyahu with it, Channaya Mishael and Azarya from the furnace, Daniel from the lion’s den, and with this night Moshiach and Eliyahu come to fruition.
The Torah commands that one must imitate Hashem’s ways as much as humanely possible. Being so, we can say that just like this night of Pesach is the night that Hashem yearns and hopes for to redeem Yisrael from their galus, so too it is our obligation as well to yearn on this night for our future redemption which is part and parcel of Yetzias Mitzrayim.
To understand this in a deeper way the sefarim explain why galus Mitzrayim is not counted in the four exiles since it is considered the origin of them. The Megaleh Amukos hints to this with the passuk [Shmos 2,23] ויהי בימים הרבים ההם that the acronym of the word רבים symbolizes the four exiles רום בבל יון מדי. Since they are all contained in the origin galus, if we find that we were successful in being freed from that galus, then we are guaranteed to be freed from the other exiles as well. This turns our hoping and yearning for the present geulah on the night of the Seder into an integral essential of this special night and thereby separates it from the every day mitzvah of mentioning our exodus from Egypt.
This theme runs through the Hagadah if we take a closer look at it. We begin Maggid with הא לחמא עניא which ends with our trust in Hashem that לשנה הבאה בני חורין the coming year we will be free. The role of each Yid at the night of the Seder is twofold. One to recall and retell the chesed and wonders of Hashem in the past by redeeming us from galus Mitzrayim and secondly to be so connected to the living experience of leaving Mitzrayim that one can actually say in a declaration and not just in a request form that next year we will have our geulah לשנה הבאה בני חורין .
In the onset of Maggid we bring Rebbi Eliezer who disagrees with the Chachamim on whether one is required to recite the inyan of Yetzias Mitzrayim at night time. The Chachamim learn Rav Eliezer’s passuk thus כל ימי חייך להביא לימות המשיח A great Chassidic Master interpreted this to mean that one’s entire life should be occupied with bringing the Moshiach. According to our insight we can interpret this to mean that by remembering Yetzias Mitzrayim daily and with that emunah and conviction we strengthen our belief in our present geulah, we can actually make bring it on much swifter.
We mention in the Hagadah the Bris Bein Habasarim which ends with the words ואחרי כן יצאו ברכוש גדול We can interpret rechush gadol to refer to Moshiach and the final geulah. This fits with the Medrash that we brought in the beginning of the mamar בו מגדילין משיח ואליהו.
In the והיא שעמדה לאבותינו that we recite it is possible to say that והיא is referring to Yetzias Mitzrayim which parallels the same Medrash that says the night of Yetzias Mitzrayim was the merit that saved the tzadikim throughout the generations. This follows directly after the words ואחרי כן יצאו ברכוש גדול which promises from Yetzias Mitzrayim the coming of Moshiach.
In the ending beracha of Maggid we find a tefillah for binyan Beis Hamikdash and the return of the korbonos. We tell Hashem that at that time we will sing a שיר חדש which is in masculine gender thereby describing the human who is incapable of giving birth. This hints to the final geulah when there will no more tzoros which until now they give birth to new songs when attaining salvation from them.
During the entire topics of the last siman of the Seder - Nirtzah we reflect on the future geulah, the building of the Third Beis Hamikash , the usage of the other half of the night of Yetzias Mitzrayim to save Am Yisrael from other tzaros throughout the generations.
Now we can understand why the title of Maggid was chosen instead of Sippur. Maggid besides meaning to tell and relate also means to extend. The sippur of Yetzias Mitzrayim must be on the past referring to our geulah from Mitzrayim but it must also be extended to include the future geulah which we must yern for this very night. The Ramban in his Thirteen Principles of Faith writes that it is not sufficient just to believe in Moshiach but one must also actually yearn for his coming. If one merely believes but fails to yearn and anticipate his arrival, he is missing this very important principle. This daily obligation to believe and to yearn for his coming is fulfilled within our hearts. However at the night of the Seder we take our חובת הלבבות of the year and bring it into practice and actualization. It is on this night of ליל שמרים that we get up and open the door for Eliyahu Hanavi to herald in the news of Moshiach’s coming. At the night of the Seder our hoping and yearning of the heart concretizes itself into demonstration
One may ask the question why open the door for Eliyahu at all. Since he is a malach he enter through the wall if he wanted to? The answer is the opening of the door is not for him but for you. Many people talk the talk and even sing the song Ani Maamim bur not necessarily do they walk the walk. At the night of the Seder we must demonstrate that we mean business and it is not just lip service. By opening that door we are telling Eliyahu if you come I am out of here at the drop of a hat!!
In a deeper understanding why we open the door for Eliyahu at the night of the Seder, we find that the Har Habayis is called בירה. The Bayis on earth stands parallel to the Bayis in shamayim. When the flow of energy and light between them is strong then we attain shelaimus. As long as we are in galus we are missing this incredible connection. Its deeper significance is that by actualizing our belief in our geulah on the night of the Seder, we can really make it happen. Two times the word בירה is דלת . By opening that door and greeting Eliyahu we are connecting the Mikdash shel maalah with that of shel mattah.
On a personal note, I would like to share with you something to enhance your seder. One of the highlights of my family Seder is this time of opening the door for Eliyahu Hanavi. It is such an opportune moment to implant a very deep emunah in the hearts of our dear children and it will leave an incredible impact. Our family just doesn’t leave Eliyahu after reciting שפוך חמותך . Instead we sing together all those heartwarming devaikus kumsitz niggunim such as הנה אנכי שולח לכם, והביאותים, הרחמן הוא יזכנו לימות המשיח הנה ימים באים, שיבנה בית המקדש, ותחזינה עינינו והיה ביום ההוא יתקע בשופר גדול, and of course all the versions of Ani Maamin. All these niggunim have to do with Eilyahu, Moshiach, and our future geulah. If you weren’t ready to leave with Eliyahu after opening your door, I guarantee you that after singing together with the family and mamesh bonding with one’s future geulah for just those 15 minutes, even Eliyahu will have to catch up to you.
Gut Shabbos / Chag Sameach