|
Pesach:
Commemorating Freedom of Speech
by
Rabbi Yitzchak Shurin
Pesach 5762 (2002)
It is very curious that the mitzva of Sippur Yetziat
Mitzrayim is expressed by Chazal as one of verbosity.
The Gemara tells us that the matza is called Lechem
Oni," she'onim alav devarim harbeh". This is reinforced
by the author of the Haggada, who stresses from
the outset, "Vechol hamarbeh lesaper biyetzias mitzrayim
harei zeh meshubach". In general, we find that the
rabbis discouraged long- windedness as it says in
Pirkei Avos: "Vechol hamarbeh dvarim mayvee chet."
This is reiterated in Masechet Pesachim: " A teacher
should teach his student in the shortest fashion."
Reb Chaim Vital, the great kabbalist of Tsfat, understands
the name "Pesach" as Peh Sach, the mouth converses.
Why is the idea of speech so intrinsically connected
with our chag?
It would seem that telling our story of freedom
is distinctly different from other Mitzvot which
are expressed orally, like, tefilla. Normally,speech
is just a vehicle for the fulfillment of the mitzva,
which involves communication; but in the case of
the Pesach Seder, the mitzva lies in the speech
itself. The essence of the mitzva is not only the
communication, but also the expression of freedom
that the speech represents. The more we speak, the
more the atmosphere of freedom has been achieved.
Based on a Zohar, my uncle Rav Aaron Soloveitchik,
zt"l, writes in his book Logic of the Heart, Logic
of the Mind, "Upon delivery from the Egyptian bondage,
the Israelites regained their self-expression. As
long as they were subjected to Egyptian bondage,
their self- expression was stifled and suppressed.
But at the moment of Exodus, the Israelites regained
their speech. Slaves cannot express or assert themselves
properly. They cannot realize their potential. Only
the free man is capable of doing so." It can be
added that slaves are not given the opportunity
to raise questions or ponder ideas; that is reserved
strictly for free people. It is therefore not coincidental
that our Haggada encourages conversational give
and take, and is often written in question and answer
form. This format in itself is an expression of
freedom.
Targum Onkeles on the posuk, "Vayipach beapav nishmat
chayim, vayehi ha'adam lenefesh chaya" (Bereshis
2:7) says, "and man became a 'ruach memallela'",
a speaking spirit. In other words, the essence of
man's creation is expressed by his ability to speak
and communicate. If this ability ceases to exist,
his essence is lost. Through speech, one gains clarity,
and clarity leads to self-realization. Once a person
or a nation realizes its' individuality and uniqueness,
it can never be enslaved because it realizes its'
true purpose. When Moshe Rabbeinu came to Parroh,
he did not suffice with the well- known phrase of,
"Let my people go free". He always added, "veyavduni",
"so that they can serve Me". Freedom is not truly
achieved unless one has consciousness of purpose;
without this, man becomes a slave without a master.
Rambam, in Iggeret Taiman, which comments on Moslem
subjegation and coercion, says, "We bear their subjugation
and lies more than we are capable, like David says
in Tehillim, 'And we are dumbfounded and cannot
open our mouths'". Our rabbis caution us to bear
the falsities of Yishmael and to be silent, like
the Torah (Bereishit 25:14) hints, "Mashma Vdumah
Umasah", which means shema dom vsah, or accept,
keep quiet, and bear. Now more than ever the Pesach
Seder must serve as a vehicle for clarity and self-realization.
We need lengthy discussions that question the true
purpose of Am Yisrael to regain as well as reinforce
our identity.
The Haggada shares how all the rabbis were learning
around the table in Bnei Brak, telling the story
of Yetzias Mitzrayim until their students came and
told them that zman kriyas shema had arrived. Rabbi
Yitzchok Meltzen, a friend of Rabbi Yisroel Salanter,
comments that the Haggada brings this story as a
proof that not only when the Jews have peace and
tranquility do we have the mitzva of yetziat Mitzrayim,
but even in the state of war, exile, and subjugation,
which was taking place at that time under the Roman
rule. As long as a nation has the liberty to express
its history and vision, no matter how much that
nation is subjugated, it still retains its' independent
character. In fact, when a nation is physically
oppressed, it becomes even more necessary to realize
its uniqueness, individuality, self-expression,
and self-determination.
Beyond the simple meaning of our Rabbis hiding from
the Romans in order to be mekayem the mitzva of
Sippur Yetziat Mitzrayim, lies the secret of Jewish
survival throughout our history. The Haggada conveys
the message that when times are rough, we must work
harder and longer towards regaining our uniqueness
of purpose. At that point, our students can say,
"Our teachers, you have achieved freedom. Now fulfill
your purpose and go serve G-d; Higiya zman kriyat
shema". |
Back to:
Pesach Home Page
Holidays
Index
Shiurim Main Index
|
