[By Rabbi Yair Hoffman for the Five Towns Jewish Times]

“Dad, we know this already.”

“Ta, you said that vort last year.”

“Uncle Ira asks the same questions every year.”

“Another Hagaddah? Last year you bought two and you didn’t use the second one.”

Many of us have heard these quotes before. And it seems that these quotes are not a recent innovation, but they have been with us for numerous centuries as well. Indeed, Rav Elazar Fleckeles, the premier student of Rav Yechezkel Landau, addresses this very issue in his Olas Chodesh (Sapir Vol. I , Nissan Drasha 6). But first, let’s get to the custom of reading the Hagaddah on Shabbos HaGadol.

READING THE HAGADDAH ON SHABBOS HAGADOL

The Ramah (Siman 430) writes that it is the custom after Mincha time on Shabbos HaGadol to start reading a portion of the Hagaddah – from “Avadim Hayinu” to “l’chaper al kol avonosainu.” In his Darchei Moshe he identifies the source of the custom as from the Sefer HaMinhagim (Minhagei Rosh Chodesh Nissan). The Raavyah explains that it started with children so that they could do the Mitzvah better on Pesach. It is clear, however, that the custom has spread to adults.

The question is why do we read it then?

The Maharshal (responsum #85) writes that it is in order to make sure that they have the hagaddah down pat previously. Many meforshim explain that since there is a Mitzvah of relating the information to the next generation, it is important to have it down well and completely review it previously.

ATTACK OF THE VILNA GAON AND YAAVETZ

The Vilna Gaon and the Yaavetz both attack the custom of the Ramah. They both derive from the drasha on the verse, “Yachol m’Rosh Chodesh – I would have thought that it could be performed from Rosh Chodesh Nissan, the verse therefore comes to teach us bayom hahu – only on that day when you have Matzah and maror in front of you.

The Vilna Gaon derives from here that there is no Mitzvah to recite the Hagaddah previously. Rav Aharon Leib Shteinman, in the new Hagaddah just published by Rav Lipa Israelson, grandson of Rav Elyashiv zt”l, states that the Vilna Gaon understands this drasha as saying the Hagaddah beforehand is tantamount to saying it in the middle of the year – like on Chanukah. He learns that this drasha is teaching us that there is no basis for it.

RESPONSE OF RAV FLECKELES

Rav Fleckeles, however, gives us an entirely different answer as to why we recite the Hagaddah on Shabbos haGadol. His answer will also answer the Vilna gaon’s point too.

He explains that the purpose of going over the Hagaddah on Shabbos is precisely so that the Hagaddah will not be boring. He states that if no new information is conveyed from the father to the children, it will be the matter of ridicule. The Minhag of reviewing the Hagaddah on Shabbos HaGadol is to explore new explanations and ideas that were unknown to his family members beforehand.

This is not only an answer for why there is a custom to read the Hagaddah on Shabbos before Pesach, but is a blueprint for making Torah and Mitzvos exciting and relevant for the next generation.

Rav Fleckeles was one of the Rabbonim who stood at the forefront of the assimilationist movement that copied the enlightenment of a century earlier. His ideas as explained here were a wonderful antidote that kept Torah vibrant in the face of the challenge of the Haskallah.

With this approach in mind, we can now go on to a different aspect of Shabbos HaGadol. Why is it celebrated on Shabbos in the first place, instead of the date of the month like all other holidays.

To get some context, July 4th, 1776, was on a Thursday. Imagine, l’havdil, if the founding fathers of the United States were to declare Independence Day as the first Thursday of every July rather than on the fourth. Everyone would ask the question as to why it was done this way – why on the day of the week rather than the day of the month? But, l’havdil, this is what we do on the forthcoming Shabbos.

WHY NO DATE?

A great miracle happened on Shabbos HaGadol. Yetzias Mitzrayim, the Gemorah tells us, happened on a Thursday (Shabbos 87b). Therefore, the miracle that occurred on Shabbos happened on the tenth of Nissan. Most of the commentaries (Tur 430) tell us that Shabbos HaGadol is celebrated and called with this name on account of that great miracle that transpired on that day. If so, why was it established on the Shabbos before Pesach rather than on the tenth of Nissan?

THE ACTUAL MIRACLE

To understand the answer to this question we must first go back and understand what the miracle was exactly, in the first place. The Tur explains that there was a great miracle in that sheeps were worshipped as a deity in Egypt. The very fact that all of Israel took thousands of sheeps and tied them to their beds in preparation for a shechita and the Mitzrim said nothing to them – is a remarkable miracle. This is Rashi’s understanding cited in Sefer HaPardes (page 343) and is also cited in Shibolei HaLeket (305).

Tosfos (Shabbos 87b “v’osos hayom”), however, bring down a different miracle. The firstborn of Mitzrayim asked the Bnei Yisroel while they were taking the paschal lambs why they were doing so. They responded that it was an offering in appreciation for the fact that the firstborn of Mitzrayim were to be destroyed. Frightened, the firstborn of Mitzrayim returned to their fathers and to Paro to let the Jews go. When they did not, there was a civil war in Mitzrayim erupted, decimating Mitzrayim.

WHY SHABBOS?

Both the Levush and the Prisha (Siman 430) explain that the miracle happened on account of Shabbos observance. How so? The Mitzrim only asked the Jews about the paschal lambs because of their observance of Shabbos. The Prisha explains that the Mitzrim did not know that Jews are allowed to tie a temporary knot on Shabbos and thus posed their question.
The Maharal MiPrague explains that it was Shabbos itself which had caused the miracle. Shabbos is a testament to the Oneness of Hashem and that He had created the world. Shabbos is the great antidote to Avodah Zara and in her zchus the Mitzrim were unable to do anything to the Jewish people.
The Mogain Avrohom writes that the day that Miriam was to pass away was on the tenth of Nissan (See SA OC 580:2) – therefore that date was not chosen.

A BLUEPRINT

Rav Fleckeles’ approach should be the blueprint and prototype for how we present Torah and Mitzvos to each new generation. We should look to make it mew, relevant and exciting. At the same time we must be careful to strictly adhere to the great Mesorah of our parents and grandparents.

The author can be reached at [email protected]