HILLEL AND THE HAGGADAH
Rabbi Yaakov Israel
Chaver Kollel
HILLEL AND THE HAGGADAH Rabbi Yaakov Israel
A number of years ago, I asked a highly-respected and accomplished member of our kehillah how he had achieved all that he did. He told me matter-of-factly that he can pinpoint a time of transformation. He had been procrastinating for years regarding certain important projects. Then came Pesach, and he heard one of the Rebbe shlita's talks over the Yom Tov in which he discussed how avdus, servitude, can be comprised of self-imposed shackles, and that the time of cheirus, freedom is when we can more easily break loose of those shackles. This person took these inspiring words to heart and made certain resolves that took hold and brought him to a different place of commitment and success.
I was wondering: Can we find a specific aspect or theme that runs through the Yom Tov that can serve as a reminder to maintain this mindset? I would like to suggest a theme that might seem counter intuitive at first glance, but can actually fuel this resolve. A couple of weeks ago, I came across a line quoted from a Piyut of Parshas Parah (written by Rabbi Elazar HaKalir). It states: “If one does not make himself low like a hyssop and a tolaas he shall not purify with the hyssop and tolaas...”. (The red heifer purification which is needed for the bringing of the Korban Pesach, entails using hyssop grass and a thread dyed crimson with the blood of the tolaass, some lowly insect). In other words, a basic fundamental prerequisite to the purification process and the Korban Pesach is working on humility. What is humility? The definition can often be misconstrued. It is really very simple: it is the realization that everything that I am or have comes from the Rebono Shel Olam. The seforim write about this middah of anavah that no matter what level one is on, he can always strive higher.
I then started to think it through, and to me it seems that this theme plays itself out everywhere in the Avoda of the Yom Tov. I will offer a few examples [some of which are already brought in seforim] and would challenge you to find others because there are many more. However, before we continue, let us ask a very basic question. We all know that at the Seder we are supposed to act like kings. At first glance this seems to be the polar opposite of the middah of anavah. My father shlita quoted in the name of Rav Yisroel Mantel shlita (Rav of KAJ in Washington Heights) who explained the whole Seder experience as “Eved Melech - Melech” - “a servant of a king is a king.” Let's explain this with a mashal: If you were a top servant of a king, you would try your utmost to fulfill everything he wants. You are like the king since everything you are and all that you do is the will of the king. An anav is someone who recognizes that it's all from Hashem. He will subjugate himself totally to the will of Hashem, (how can I not...), and nothing will get in the way. On Seder night we are supposed to come to that realization to such an extent that there really is nothing between us and Hashem, and that we are like the King Kaveyachol! We can now understand, as well, how anavah takes away shackles: The more we align ourselves to the will of Hashem and don't put ourselves in the way, the more we can accomplish!
Some more examples:
1 – Matzah as explained in the seforim represents the breaking of the “puffing” and bloating of our ego. The speed and alacrity that is intrinsic to the baking process should readily inspire us to apply that zeal to knocking down our haughty thinking. This also explains the super stringency that is unique to getting rid of every morsel of Chometz
2 – The Mitzva of Haggada that is done in a question and answer format states that even the greatest of
the great needs to ask, and even if we know it already: “afilu kulanu chachamim...”
3 - The Mitzva of Karpas which entails taking vegetables that lie low in the earth.
4 – We break the Matzah. It seemingly wasn't enough that we already have this unleavened bread but we break it!
5 – We begin Maggid with “This is poor man's bread...” Right from the beginning we make clear what type of bread we will be eating tonight! The implication of poverty is relying on Hashem! We also express that we are presently in galus and clearly not by our own desire but because Hashem willed it, and that next year we hope to be in Eretz Yisroel.
6 – “Maschil B'gnus”. We begin the story with the derogatory parts. Perhaps, part of this is to drive home that we weren't always so good...“Ve'achashav kervanu hamakom lavodaso... And now Hashem has brought us close to his service”. In other words, Hashem made us great, and without Him we would have nothing!
7 –Maggid reaches its climax with an almost unrestrained surge of exhilaration and gratitude: “Lefichach anchnu chayavim lehodos... Therefore we are obligated to thank etc.” We want to explain loud and clear that all we have is from the Rebono Shel Olam, and that we are avdei Melech!
8 – There are very strict halachos regarding how the matzah is eaten. This also drives home the fact that we are Avdei Hashem. Our food is from Hashem and we eat it because Hashem commanded – every Mitzva is exact.
9 – And now for the Hillel connection... Before consuming Koreich, we state that we are eating this as a “Zecher L'mikdosh K'Hillel, a reminder about the Bais Hamikdosh, according to the opinion of Hillel”, and we go on to describe what Hillel did - “Kein asah Hillel....”. The fact that we mention the reason behind this “zecher l’mikdosh” intrigues me. There are many other times that we do things as a zecher l’mikdosh, but only here do we mention the whole story of Hillel. Perhaps, Chazal specifically want to invoke Hillel at the Seder. Chazal point out how Hillel epitomizes the middah of Anavah! (Shabbos 30B). Could his name (mentioned twice!) serve as another reminder of a primary middah that should be on our minds tonight?!
10 - There is a famous question on what is said in the Haggadah that Hashem Himself Bechvodo Uveatzmno took us out of Mitzrayim. Didn't Moshe Rabeinu take us out? There are many answers. Someone pointed out to me an answer from the Haggadah of the Vilna Gaon: Moshe Rabeinu was the humblest of all people. Whenever he did something he would make it especially clear to everyone that it wasn't him; it all came from the Rebono Shel Olam - which was the truth. Therefore it was Bechvodo Uveatzmo because in the eyes of everyone (not just Moshe!) it was crystal clear that it truly was the Rebono Shel Olam who took them out - without anyone else's help! This is hinted to the one time that Moshe Rabeinu is mentioned in the Haggadah: “Moshe Avdo” Moshe [Hashem's] servant. He is also a servant who did the Mitzva of Korban Pesach and Hashem took us out without Moshe doing anything!
If one looks through a machzor at the tefilla of Pesach morning right before the beracha of “Ga’al Yisroel”, he will notice a very inspiring and moving piyut imploring the Rebono Shel Olam to redeem us. The piyut, which is made up of 3-4 stanzas, starts with the words “Berach Dodi”-“Hasten My Beloved”. I remember from my youth how this piyut was chanted with a very unique and stirring melody. The starting words of each stanza are taken from the last pasuk in Shir Hashirim, (which can be argued to be the last words of the official Seder Night Haggadah). The term “Dodi”- “My Beloved or Friend” in referring to the Rebono Shel Olam is almost nonexistent in Tanach outside of Shir Hashirim. Here specifically, there seems to be a connection between the term “Dodi” and the Geula, the redemption.
The Medrash on one of the pesukim in Shir Hashirim states that the term “Dodi” is a hint to Moshe Rabeinu. Perhaps this ending of the Haggadah is to bring home the integral lesson of the night: the humility of Moshe Rabeinu and that Eved Melech, Melech. We are stating that we can totally subjugate ourselves to the will of the Rebono Shel Olam. [It is also noteworthy that we refer to Moshe Rabeinu as Dodi, my friend. In other words we are stating that we all have the same status of Avdei Hashem!].
Chazal mention how the Geula will not come until the haughty are no more (Sanhedrin 98)! May we be zocheh to exemplify the middah of anavah and in turn break our shackles, “Hasten My Beloved” and be zocheh to the Geula Shelaima Bemeheira Veyameinu!
