{"id":5719,"date":"2011-03-15T06:00:07","date_gmt":"2011-03-15T04:00:07","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5719"},"modified":"2021-03-22T12:32:35","modified_gmt":"2021-03-22T10:32:35","slug":"04-15-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-15-06\/","title":{"rendered":"06.\u00a0The Main Message of the Hagada"},"content":{"rendered":"<p>In order to understand fully the goal of the Hagada and the story of the Exodus from Egypt, we must consider the question of the wise child and the answer he receives, for he is the preferred child, and we pray that all our children develop and succeed in becoming wise.<\/p>\n<p>As befits him, the wise child poses a detailed question, as it is stated: \u201cWhen in the future your child asks you, \u2018What are these testimonies, laws, and principles that the Lord our God commanded you?\u2019\u201d (Devarim 6:20). The answer initially addresses the Exodus from Egypt but then broadens to include the overall purpose of the Jewish people: to come to Eretz Yisrael, to adhere to God, to fulfill all of His <strong>mitzvot<\/strong>, and to earn His benevolence:<\/p>\n<p>Say to your child, \u201cWe were slaves to Pharaoh in Egypt, but God took us out of Egypt with a mighty hand. God brought great and terrible miracles and demonstrations upon Egypt, Pharaoh, and his entire household before our very eyes. He brought us out of there in order to bring us to, and give us, the land He promised to our forebears. God commanded us to keep all of these laws, to fear the Lord our God, for the sake of our everlasting benefit, so that He might sustains us as we are today. And it shall be considered our virtue to observe and perform all these commandments before the Lord our God, as He commanded us. (<strong>ibid. <\/strong>6:21-25)<\/p>\n<p>We see, then, that the aim of the Seder is to impart to our children, by telling the story of the Exodus, the desire to belong to the people of Israel, to inherit the Promised Land, to adhere to God, and to perform all of His <strong>mitzvot<\/strong>.<\/p>\n<p>To enable us to tell the story of the Exodus to the wise child without leaving out any of its essential components, the Men of the Great Assembly, who lived at the beginning of the Second Temple period, composed the text of the Hagada. Over time, the leading Tanna\u2019im, Amora\u2019im, and Ge\u2019onim added passages containing important elements related to the <strong>mitzvot<\/strong> of the Hagada. Finally, about 800 years ago, a consensus version was accepted by all Jewish communities, based on the text of R. Amram Gaon.<\/p>\n<p>The text of the Hagada is thus the complete story, and whoever recites it covers all aspects of the Exodus from Egypt. Nonetheless, the more one explains the Hagada and expands upon it with illuminating ideas, stories, and laws related to Pesa\u1e25 and the Exodus, the more commendable it is.<sup><a href='#_te01ftn15_4' id='_te01ftnref15_4' class='aup1'>[4]<\/a><\/sup><\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<a href='#_te01ftnref15_4' id='_te01ftn15_4'>[4]<\/a>. The text of the Hagada is the complete answer to the wise child. However, the Hagada itself states that the answer to the wise child is: \u201cafter the Paschal sacrifice, we do not conclude with dessert (<strong>afikoman<\/strong>)<strong>.<\/strong>\u201d The Hagada means to say that we teach the wise son all of the laws of Pesa\u1e25 until the very last one, namely, that we do not eat anything after the consumption of the <strong>afikoman. <\/strong>(Originally, the sacrifice was the last thing eaten at the Seder; we now eat matza \u2013 the <strong>afikoman <\/strong>\u2013 instead.) This law highlights how beloved the <strong>mitzvot <\/strong>of the Seder are: we do not want to eat anything after the <strong>afikoman<\/strong>, so that the taste of the matza remains in our mouths. It also seems that the wise child has a tendency to discuss and attend to peripheral issues. On the Seder night, the goal is to understand the larger principles in all their profound simplicity. Thus, we say to him: \u201cDo not go for dessert after eating the Paschal sacrifice. Focus on the main thing without getting sidetracked.\u201d<\/p>\n<p>Some had the custom of reciting the <strong>berakha<\/strong> \u201c<strong>al sipur yetzi\u2019at Mitzrayim<\/strong>\u201d (\u201cregarding the telling of the Exodus from Egypt\u201d) before reciting the Hagada. This is not our practice, for several possible reasons: According to Me\u2019iri, the <strong>berakha<\/strong> of \u201c<strong>emet ve-emuna,<\/strong>\u201d recited following the recitation of the nighttime <strong>Shema<\/strong>, counts as the <strong>berakha<\/strong> on the Hagada. According to Rabbeinu Yeru\u1e25am, <strong>kiddush<\/strong> at the beginning of the Seder counts as the <strong>berakha<\/strong> on the Hagada<strong>.<\/strong> According to <strong>Responsa Rosh <\/strong>24:2, it is not necessary to recite a <strong>berakha<\/strong> on the Hagada, since the main aspect of the mitzva is to eat the matza and <strong>maror<\/strong> while also telling the story. <strong>Berakhot <\/strong>are in fact recited on the matza and <strong>maror<\/strong>. According to Maharal (<strong>Gevurot Hashem<\/strong> 5:62), the key aspect of the mitzva is to understand, and we do not recite <strong>berakhot <\/strong>on thoughts. According to <strong>Shibolei Ha-leket<\/strong>, the <strong>berakha<\/strong> recited at the end, <strong>\u201casher ga\u2019alanu<\/strong>\u201d (\u201cWho has redeemed us\u201d), is a <strong>berakha <\/strong>on the Hagada. <strong>Ma\u2019aseh Nisim<\/strong> adds that since we recite <strong>\u201casher ga\u2019alanu<\/strong>\u201d as part of the Hagada, we should not recite a <strong>berakha <\/strong>beforehand just as one does not recite a <strong>berakha<\/strong> on the mitzva of reciting <strong>Birkat Ha-mazon<\/strong>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>In order to understand fully the goal of the Hagada and the story of the Exodus from Egypt, we must consider the question of the wise child and the answer he receives, for he is the preferred child, and we pray that all our children develop and succeed in becoming wise. As befits him, the [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":["post-5719","post","type-post","status-publish","format-standard","hentry","category-15-the-hagada"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>06.\u00a0The Main Message of the Hagada - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-15-06\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"06.\u00a0The Main Message of the Hagada - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"In order to understand fully the goal of the Hagada and the story of the Exodus from Egypt, we must consider the question of the wise child and the answer he receives, for he is the preferred child, and we pray that all our children develop and succeed in becoming wise. 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