PASSOVER
In the case of Passover, the number four appears several times. Ma Nishtana, the four questions that children pose on the night of the Seder, and according to some commentators, should also be recited by adults because they are part of the text of the Haggada. The typology of the four possible young people may be present: Chacham, the intelligent one; Rasha, the wicked; Tam, the simple and She’eno yode’a lish’ol, the one who does not know how to pose a question. All this is clear from the four expressions the Tora testifies were used by God to assure the Hebrews that He would take them out of Egyptian bondage.
Even the instruction Vehigadta, “and you shall relate to him” – which gives the Haggada its name – is repeated four times in the Tora. Why are there four expressions? Wasn’t one of them enough? Haniel Farber argues that one must read the biblical text carefully to discover that it is an evolution of freedom and salvation, a fact that, in turn, is reflected in the individual character of the different young people present around the Seder table. Even the word Passover can be read as Pe Sach. This mouth speaks, and in this way, the difference between this holiday and those of Shavu’ot and Sukkot, which also commemorate the exodus from Egypt without the support of a Haggada, is highlighted.
Why is so much importance given to children that night? Perhaps because Egyptian slavery also had the characteristic of a “war on children.” Pharaoh’s edicts were directed against them. Since, according to the Midrash, his astrologers predicted that the savior of the Hebrews was about to be born, he ordered that all males be killed immediately after birth. But the Hebrew midwives, who, according to the Midrash, were really Moshe’s mother and sister, disobeyed Pharaoh’s edict. It should be noted that those who disobeyed the royal edict were women who, on many subsequent occasions in history, showed more courage over men.
When Pharaoh realized that his edict was not obeyed, he ordered that all males be thrown into the river to suffer certain death there. The main target of the pharaoh was the new generation. Perhaps for this reason, when Moshe appeared before the monarch, he informed him that his intention to travel to the desert to serve God included children because Judaism demands, above all, continuity.
The validity of the present is conditioned by the promise of tomorrow. The first expression, Vehotseti, “and I will bring them out” of the Egyptian yoke, is the fundamental promise because any advance and evolution in the religious field demands, above all, the physical breaking of slavery, escape from the environment of servitude.
The Chacham understands that, for emotional and spiritual growth, it is necessary to get out of the environment of slavery. The Rasha may also be intelligent but misuses his intellectual gifts. The answer of physical freedom is insufficient for him, so the second expression, Vehitsalti, speaks of the salvation of the spirit, the possibility of regeneration, of a new prism, is his appreciation of the environment.
For the Tam, who is not contaminated with alien ideals, the promise of Vega’alti points to the redemption of the soul, which rises above the idolatry in which Egypt was immersed.
Finally, She’eno Yode’a Lish’ol, who does not know how to ask a question, must feel that it is important to God. Therefore, Velakachti li, God tells him, “I will bring you closer to Me, for Me you have value as a human being whose soul also has an ingredient that comes directly from Me.”
It is necessary to emphasize that two characters appear momentarily and do not stay for the Seder, but that are fundamental. They do not stay for the full Seder dinner that is being celebrated on that night and yet have a determining role in the history of the Hebrew people.
The first is Moshe, whose name appears only in a biblical quotation because the author of the Haggada ignores his participation in the Exodus account. The reason for this may be so that the facts are not confused. Moshe was God’s emissary to confront Pharaoh and convince the Hebrews of the goodness of freedom. But the one who produced the plagues that resulted in the Exodus was God. But, on the other hand, we must not forget the leadership of Moshe, who consecrated his life and even neglected his immediate family to devote all his efforts to the benefit of the people.
The second character who appears momentarily on the night of the Seder is the prophet Eliyahu who will also announce the final coming of the savior, Moshiach.
The Seder, therefore, speaks of the past through the figure of Moshe and a future redemption through the prophet Eliyahu.
Passover has four names: Chag Ha’Aviv, the spring holiday; Chag HaCherut, the holiday of freedom; Pesach, the name of the sacrifice, Korban, and in remembrance of God passing over the Hebrew homes when the firstborn were killed; and Chag HaMatsot, which is the usual name in the Tora. For the Matza, the bread of poverty, which the Hebrews ate in Egypt in their haste to escape slavery without waiting for the dough to leaven.
Although the number 4 is a pivot around which many things revolve, like the four glasses of wine, the Seder was implanted as the most celebrated date in the Jewish world because its center is the family: the father who leads it. This mother makes all the necessary preparations, assisted by the rest of the family.
Suppose you want to know the vital energy that allowed the survival of the Jewish people, despite the vicissitudes of History. In that case, look carefully at who is around your table on the night of the Seder: the well-defined and conformed family is Judaism’s greatest social and spiritual force.
