The Message of the Haggadah

Following his devar Torah on the meaning and the significance of  Shabbat HaGadol, Rabbi Paul Bloom here shares with us a brief vort on the Haggadah, specifically the Ha Lachma Anya passage in which we read, “Now we are here: next year, may we be in the Land of Israel. Now we are slaves; next year, may we be free men.”

The Ya’avetz asks an insightful question: Why the repetition? If we’re praying to be in Eretz Yisrael, aren’t we already praying for freedom, for redemption? His answer is profound. First, we express our hope to be in the Land of Israel, even if the final redemption hasn’t fully arrived yet. We then pray for the complete redemption—both physical and spiritual—by the next Pesach.

This insight teaches a crucial lesson. Many Jews in the Diaspora justify their refusal to make aliyah, saying, “What’s so special about Israel today? I’ll go when Mashiach comes.” But Rav Ya’akov Emden teaches us that there is intrinsic merit in living in the Holy Land, even if things aren’t perfect yet.

There are three levels of exile: absolute exile, when Jews are far from Israel, and absolute redemption, when Mashiach comes. But there is a middle ground—living in Israel today is already a step closer to redemption, even if we’re not yet in the ultimate ge’ulah.

In Rav Emden’s time, traveling to Israel was incredibly difficult. Today, though, we have the opportunity to move to Eretz Yisrael freely. Let’s embrace that opportunity. If we make the effort to be in Israel, Hashem may just fulfill our prayer: “Next year, may we be free men.”

Sing your "Ha Lachma Anya" this year: some jolly tunes here, here and (especially for Moroccans) here.

The Wicked Son -- not who you think he is!

No, these two illustrations are not authoritative portraits of the Wicked Son who features so powerfully in our Haggadah shel Pesach! They are artificial and imaginative conjectures composed by the current must-use online tool, AI (artificial intelligence). There is nothing artificial however about the concept of the child who has veered "off the derech" and who appears to be at odds with his family, his faith and Jewish society in general.

Rabbi Kenigsberg tackled this sensitive topic over a selection of fresh and tasty bagels in this week's Munch & Learn discussion group. Let him tell you in his own words about how he invited us to rethink our traditional assumptions about the wicked son:

In our pre-Pesach "Munch & Learn" session, we challenged the traditional image of the rasha, the so-called "wicked son" of the Haggadah. Far from being a villain or a scoffer, he represents a deeper struggle—one that’s uniquely tied to life in Eretz Yisrael.

In exile, the rasha engaged with mitzvot as part of a shared Jewish identity. They were his connection to a national story. But in Israel, where national identity is a lived, civic reality, he views mitzvot as outdated folklore, disconnected from the nation-building he values.

Our rasha is neither small-minded nor rebellious. Far from it. He's actually an idealist. His vision for the Jewish people is grand, but he struggles to see how Torah and mitzvot remain the backbone of Jewish nationhood, even in our sovereign state.

The Haggadah responds with a powerful verse: "Ba'avur zeh asah Hashem li"—“It is because of this [i.e. the Torah and mitzvot] that God took me out of Egypt.” This line, which appears four times in the Haggadah, reminds us that freedom without purpose is empty. The avodah, the physical performance of mitzvot, transforms us from slaves of Pharaoh to servants of God—and that, paradoxically, is the truest form of liberation.