|Zeev Hatorah-Why No Blessing Part Two|
|Written by Rabbi Shmuel Brazil|
Another insight to answer this question can be gleaned from the explanation of the Keli Yakar. The plague of the locusts differed from the other ones by the fact that the impression of the plague lasted for years in Mitzrayim after it was over. The passuk says that not one single locust remained in the boundary of Mitzrayim. This phenomenon continued until today that even if in close proximity there would be a plague of locusts not one single locust would cross of the Egyptian border. This is the reason writes the Keli Yakar that the mitzvah of relating the wonders of Yetzias Mitzrayim is written here for b y default when this miracle happens one will have to explain it with the story of the exodus of Am Yisrael from Mitzrayim via the ten plagues.
However, we can extend this thought to teach us the manner in which one must fulfill the telling of the exodus story to our children. In the Haggadah, the response the father must give to the Chacham’s question is ואף אתה אמור לו כהלכות הפסח אין מפטירין אחר הפסח אפיקומן . The Belzer Rebbe ztl explains this to mean that one’s explanation and reenactment of Yetzias Mitzrayim at the Seder must take on the character of the halacha that nothing is permitted to be eaten after the afikoman so its taste will remain in one’s mouth the entire night. A parent must feel that at the night of the Seder his first impression that he displays of Yetzias Mitzrayim is a lasting one. Realizing this format we will try even harder to give it all we got and not rely of past performance. For the author of the Haggaddah tells us that it is incumbent upon each Yid to feel that during the Seder night he actually went out of bondage from Mitzrayim. It is with this reality that he must transmit and instill his and his son’s exodus from Mitzrayim. It is to be perceived that tonight’s Seder is the first Seder that he is experiencing in his lifetime and therefore the impressions that his children and he himself registers both in mind and heart from this night, must be everlasting. That is why we find the juxtaposition of the mitzvah of relating the story of the exodus from Mitzrayim in the plague of the locusts for the impression of this particular plague was also everlasting.
This would also answer why we find here the mitzvah of relating the story of our exodus not only to our children but also to our grandchildren which we don’t find with the mitzvah of והגדת לבנך ? This could be answered with a story from Rav Shlomo Heiman ztl Rosh Yeshiva of Torah Vadaath. One day there was a snowstorm and four bachurim courageously showed up for the regular shiur. The Rosh Yeshiva delivered his shiur with the same oomph and fervor as if there sat the regular fifty bachurim in front of him. Seeing that the Rosh Yeshiva was unnecessarily exhausting himself he asked the Rosh Yeshiva not to strain himself for the four bachurim. To which he responded you only see four bachurim and I see thousands. For if I can successfully imbue you with the spirit and excitement for Torah then you will raise your children with that same spirit and your children will continue to their children with the same devotion and dedication.
Rav Heiman saw his shiur as a vehicle to not only make an impression on his talmidim but on generations to come. So too we must view our night of the Seder that we can make a lasting impression throughout the generations if we give it our best. That is why specifically by the plague of locusts whose impression lasts for generations to come we find the mitzvah of סיפור יציאת מצרים. Rav Heiman did not see merely four individuals but thousands. So too the locusts are called ארבה which symbolizes multitudes. We too during the Seder must not only see our family in front of us but also their families and the ones for generations to come.