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The Torah portion of Metzora is usually read on the Shabbat before Pesach (Shabbat HaGadol) during leap years.
The author of the Shulchan Aruch cites a mnemonic for this order; סגרו ופסחו – Lock up (the metzorah, the leper) and make Pesach.
In terms of the connection between the Torah portion and Pesach, the Ohr HaChaim points out that the Jewish people were redeemed from Egypt in the merit that they refrained from speaking Lashon HaRa, slander, which is one of the (spiritual) causes for tzara'at.
Rabbi Yaakov Yosef of Polnaya (author of the Toldot Yaakov Yosef) explains that the above-mentioned mnemonic alludes to the two things one must do in order to correct the sin of Lashon Hara. סגרו (close) means that one must close one’s mouth and stop speaking negative speech. And פסחו means that one must open one’s mouth and use it to speak words of Torah (הפחשׂ). This is based on the teaching in the Talmud that Torah learning can either atone for the sin of Lashon Hara (according to one opinion) or prevent one from speaking Lashon Hara in the first place (according to another opinion).
Since it is customary to recite part of the Haggadah on Shabbat HaGadol, this article will present several insights of the Chatam Sofer on the Haggadah of Pesach.
We Are All Converts on the Night of Pesach
The Chatam Sofer gives the following explanation to why there is no bracha (blessing) recited on the mitzvah of saying the Haggadah.
The Mishnah says that, when saying the Haggadah, one must start by recalling the disgraceful parts of our history (genut) and then finish with the glorious parts (shevach). This is fulfilled both by recalling the history of our pagan ancestors and how we were brought close to the One G-d as well as how we were slaves in Egypt and were redeemed. (The pagan history and being chosen is spiritual genut and shevach while being enslaved and freed is spiritual genut and shevach.)
Just as one needs to see oneself as being enslaved and redeemed on the nights of the Seder, so, too, should one visualize oneself as if he were a pagan and that now he is being brought close to G-d and beginning to serve Him by performing the Mitzvot of the night.
The halacha states that converts must make the bracha of “Al HaTevilah” (upon the immersion) after their immersion since beforehand they were not able to say וּנויִצְו / “And He commanded us...” as they were not yet Jewish. Similarly, we do not say a blessing on the Haggadah before reciting it as at that time we are considered to not yet be chosen, and, as such, we cannot say “And He commanded us.” After the Haggadah, when we experience being chosen (once again), there is no need to say a separate bracha as it is included in the bracha of Ga’al Yisrael, which is recited over the second cup.
Thus, we are like converts who say the bracha after the mitzvah of immersion.
This is also why we break the matzah in the beginning of the Seder without saying the bracha of Hamotzi unlike any other bread meal where we begin by saying the bracha of Hamotzi and breaking the bread. This alludes to the concept that, before the Seder, we consider ourselves like non-Jews and we’re not yet worthy to say a bracha. We say, “This is like the bread that our forefathers ate in Egypt.” I.e., just as our forefathers broke their bread (or matzah) in Egypt without making a bracha, since they were not yet Jewish until they were redeemed and received the Torah, tonight we do the same.
Bringing Your House to Israel
Although space has its limitations, the holier an area is, the more it “stretches” and can contain more. The Chatam Sofer gives the following examples of successively higher levels of holiness and how each of them “stretches” to contain much more than their original capacities.
- The Holy Land of Israel
The Talmud says that the Land of Israel is like a deer whose skin stretches to accommodate its body. As such, an area in Israel that, when desolate, could not even fit 60 reeds, was able to fit 60 large cities when it was inhabited. - The Holy City of Jerusalem
During the pilgrimage festivals, all of the Jewish males would come to Jerusalem. (This mitzvah was optional for females.) Yet no one ever complained that there was no room for them. - The Courtyard of the Beit HaMikdash
When the Jewish people were in the courtyard of the Beit Hamikdash on Yom Kippur, they all had room to bow although they usually had barely room to stand. - Between the Poles of the Aron
The holiest place in the world is the space of the Aron Kodesh (Holy Ark). This space was so holy that it didn’t take up any space. The Midrash says that, at the time of the crossing of the Jordan river, the entire Jewish people fit in between the poles of the Aron Kodesh.
In the first paragraph of Maggid, we say לָכּיןִפְכדיֵיתֵילֹיכֵיְו and invite all those who are hungry to come and eat and those in need to join us for Pesach. How can we say this when we may not have enough room or food for an influx of guests? The Chatam Sofer explains that, by recounting the miracles of the Exodus and sanctifying the name of Heaven at the Seder table, we imbue the area with the holiness of the Land of Israel. It is therefore able to stretch and “make room” for many extra guests. This is the meaning of the words at the end of the first paragraph of Maggid, אתַּשָּׁהאכָההָנָשְׁלאָהָבַּהאעְאַרְבּ, לֵאָרְשִׂיְד which can be interpreted to mean, “This year we are here, next year we and this house will be in the Land of Israel.” Just as the shuls and houses of study will be transported to the Land of Israel when Moshiach comes, so, too, the homes which we sanctify by conducting the Seders there, will be transported to Israel at that time.
It's All in the Timing
What’s the difference between the questions of the wise and the wicked son? After all, both of them refer to the mitzvot as being commanded “to you.” So why do we reprimand the wicked son for this expression but not the wise son?
The Chatam Sofer explains that although it’s a positive thing to try to understand the reason for the mitzvot, one must ensure that this doesn’t affect the performance of the mitzvot. Rather, one should do the mitzvot with zeal and alacrity even if one doesn’t understand the reason. Afterwards, one can spend time studying the underlying reasons for the mitzvah. This is the attitude of the wise son.
One who questions the reasons for the mitzvot as a precondition to performing them and will decide which to observe and which not is considered a heretic. This is the attitude of the wicked son who asks about the mitzvah while it is being performed and questions the need to perform it.
May we celebrate Pesach in the Holy Land this year!
Wishing you a Shabbat Shalom UMevorach and a Kosher and Happy Pesach!
Copyright 2024 by Rabbi Aryeh Citron
