The Jewish Home | APRIL 14, 2022
104
Holy Words
The Power of the Haggadah
By Rav yaakov FeiTman
42
OctOber 29, 2015 | the Jewish Home
word Pesach means many things. However, one of the most cryptic is the acronym peh sach meaning “the mouth that speaks.” Attributed to the Arizal and other mekubalim, it conveys the idea that Pesach is deeply associated with the concept of speech. On the surface, this is so true that it is actually obvious. The Seder itself is replete with many things which must be said or else “we have not fulfilled our obligation.” Most other mitzvos consist of actions which sometimes come with a bracha, but the blessing is considered secondary to the commandment itself. On Pesach, one of the major components is Sipur Yetzias Mitzrayim – telling the story of the Exodus – which, of course, consists of many words and phrases. Besides the words Haggadah and sipur, there are also requirements such as Va’amartem and dibbur which finetune the Arizal’s contention that Pesach is all about speech. However, the inner relationship between words and Pesach is not at all clear. Surely, there would be much to say about Shavuos, when we received the Torah, if that was the mandate. Sukkos has many mitzvos which require explanation, so Sukkos, too, could have been defined by speech. But only Pesach has this characteristic in its name and the mitzvos requiring words. The question is why. I would like to share an approach from rebbe, Rav Yitzchok Hutner, zt”l, and add a few short thoughts of my own. In a number of places (Pachad Yitz-
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chok Pesach Maamar 15 and 79), Rav Hutner quotes one of the most famous translations of Targum Unkelos. On the pasuk (Bereishis 2:7), “And man became a living being,” the Targum states, “L’ruach memalela – a speaking creature.” These simple but powerful words have unleashed a torrent of commentary over the centuries. We know, for instance, that all things in existence are divided according to four definitions: domem (inanimate), tzomeach (vegetation), chai (living), and medaber (human beings). The examples usually provided for these divisions are, for example, a rock, plant, horse, and man.
The appellation of Man as a speaking creature makes some sense but upon analysis is perplexing. Many creatures communicate but are lacking the intelligence of man. Indeed, it seems that dolphins have a sophisticated method of communication, so why not define the human race in terms of cognitive ability instead of communication? Yet, the Targum seems to have influenced the terms used for mankind so that speech is our major component. Again, we wonder why. Rabbeinu Bechaya (introduction to Parshas Vayigash), as explicated by the Rosh Yeshiva, notes that this pasuk and its Targum describe Adam when he was
created as an amalgam of body and soul. He exists in a state of constant struggle between the earth which pulls him down and the soul which pulls him up. According to the Rama (Shulchan Aruch Orach Chaim 6:1), this is what is the most amazing about Man, resulting in the appellation “u’mafli laasos.” Whereas the author of the Shulchan Aruch, Rav Yosef Karo, is of the opinion that the pelah aspect of Adam is the functioning of his body, the Rama is of the opinion that it is the shidduch between soul and body that is most amazing. The Mishnah Berurah rules that we should have both explanations in mind when we recite Asher Yatzar but that of the Rama remains with us as the major definition of Man. In other words, the uniqueness of human beings is neither the body nor the soul, but the very fact that Hashem combined two entities which should not even be capable of coexisting, let alone in one place for long periods of time. Once we have discovered our singularity, we can now proceed to the next level, which is the creation of Am Yisrael. We will soon recite in the Haggadah, “Vayehi sham l’goy – there (in Egypt) we became a nation.” Many of our major commentaries see our miraculous passage through the Sea as a form of childbirth through the birth canal of the Yam Suf. Emerging as a new entity, we also required a new and higher form of speech, since that is the essence of every human being. Thus, the Arizal (Shaar Ruach
