Pesach 5785
Rabbi Jablinowitz
There are two mitzvos we perform this evening which are from the Torah; the eating of the Matza and the mitzvah of Sippur Yetzias Mitzrayim. This latter mitzvah, telling over the story of Bnei Yisrael leaving Mitzrayim, is contained in the section of Magid. Towards the beginning of the section of Magid, we say ברוך המקום, ברוך הוא, ברוך שנתן תורה לעמו ישראל, ברוך הוא. And immediately after, we begin the section of כנגד ארבע בנים דברה תורה; the Torah references four different types of sons and how we respond to them. What is the significance of this introduction of Baruch Hamakom etc, and why is it brought prior to the discussion of the four sons?
Rabbi Yosef Dov Soloveitchik zt”l teaches that the mitzvah of Sippur Yetzias Mitzrayim is a mitzvah of Talmud Torah. We are always commanded to learn Torah and teach our children, as the pasuk says (Devarim, Chapter 6, Pasuk 7), ושננתם לבניך. But at Leil HaSeder we are commanded to teach a particular sugya; Yetzias Mitzrayim, as the pasuk says (Shemos, Chapter 13, Pasuk 8), והגדת לבנך ביום ההוא לאמר וכו'. Therefore, as we are about to embark upon teaching our children about Yetzias Mitzrayim, we first say Baruch Hamakom etc. The words ברוך המקום ברוך הוא ברוך שנתן תורה לעמו ישראל ברוך הוא is a form of Birchas HaTorah. It’s as if we are saying a bracha on the Torah we are about to learn with our children, the unique mitzvah of learning the Torah of Yetzias Mitzrayim.
The Netziv, in his commentary on the Haggadah, teaches the great significance to the section of כנגד ארבע בנים דברה תורה. All four sons are present this evening; they all have a place at the table, even the wicked son. And we are obligated to teach them all and try to make an impact on them on this special night by teaching and expounding. The Netziv even goes as far as to suggest that even the wicked son, the בן הרשע, is redeemed.
But how can this be true? We say by the wicked son, בעבור זה עשה ד' לי, לי ולא לו. Had the wicked son been there he would not have been redeemed. אילו היה שם לא היה נגאל. How can the Netziv suggest otherwise?
He answers that the pasuk says (Shemos, Chapter 12, Pasuk 27), ואמרתם זבח פסח הוא לד' אשר פסח על בתי בני ישראל; Hashem passed over the houses of Bnei Yisrael. But this is not entirely accurate, he asks. If a Jew was in an Egyptian home, Chazal teach us that he was also saved. Why does the pasuk make it dependent on the houses of Bnei Yisrael?
The answer is that בתי בני ישראל doesn’t mean the houses of Bnei Yisrael. Rather it means the families of Israel. Hashem saved the families of Israel, including those who weren’t deserving, in the merit of the righteous members of the family. And when the Haggadah says if he had been there he wouldn’t have been saved, it means from his own merit. But the merit of the family allowed whole families to be saved even though it included some wicked people as well. He compares it to the physical house. There are many parts to a house, including rooms or areas which are not so nice. But the entirety of all the rooms comprise the unit of the house. So too, the family includes all of its members, even those who are not such exemplary individuals.
He continues and explains that the introduction of ברוך המקום וכו' refers to each one of the four sons. ברוך המקום relates to the wise son, the חכם. ברוך הוא corresponds to the wicked son, while ברוך שנתן תורה לעמו ישראל is for the בן התם. And the last ברוך הוא relates to the son שאינו יודע לשאול.
The Netziv teaches that the term ברוך המקום relates to the wise son, because חכם provides a place for Hashem in this world. He quotes the Nefesh Hachaim who teaches that the heart of the Tzadik is like the Kodesh Hakadashim. And just as the Mishkan was a place for the Shechinah to reside, so too the Shechinah rests, so to speak, in the Tzadik. He provides a place for Hashem in the world, hence ברוך המקום.
The term ברוך הוא is for the רשע and the שאינו יודע לשאול. This term represents the fact that Hashem is hidden from them and doesn’t relate to them directly. Hence, the indirect reference of “blessed is He”, לשון נסתר.
Finally, we have Hashem referred as ברוך שנתן תורה לעמו ישראל for the תם. Why does the giving of the Torah have more meaning for the simple son? Surely it would seem to be more suitable for the Tzadik and the Talmid Chacham. Why the תם?
Rashi in parshat Va’Eschanan brings the Sifri on the pasuk from Keriyas Shema (Devarim, Chapter 6, Pasuk 5), ואהבת את ד' אלוקיך. There is a mitzvah to love Hashem. And then in the next pasuk we read, והיו הדברים האלה אשר אנכי מצוך היום על לבבך. What does the Torah have to do with loving Hashem? When one learns Torah, it brings him closer to Hashem and it allows him to develop for Hashem.
The Netziv explains that the simple son is not as smart and as sharp as the חכם. The wise son is instinctively aware of Hashem’s presence in the world and is able to develop a love for Hashem, even without the Torah. As the Rambam teaches in Hilchos Yesodei HaTorah, one just needs to look around at the amazing creations of the world and he is able to feel love for Hashem. And Avraham Avinu is the paradigm of being able to find Hashem even without the Torah.
But for the average Jew, we need the Torah. Learning Torah gives us a love and appreciation for Hashem. When we learn Torah, we cling to Hashem, as the Sifri teaches. Even the “simple” Jew, once he is exposed to Torah, he can’t not love the Torah and love Hashem. And just as through the Torah we are able to get through to the תם, so too we will be able to win over the רשע and the שאינו יודע לשאול. And the best time for this is Leil HaSeder, when the whole family is sitting around the table as one unit.
Good Shabbos and Chag Kasher V’Sameach!
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