Recognizing Hashem’s Kindnesses Each and Every Day
Relating The Exodus from Egypt: Once a Year, or Every Day?
The Torah describes the mitzvah (Torah commandment) of sipur yetziat Mitzrayim, relating the story of the Jews’ Exodus from Egypt:
And you shall tell your son on that day, saying, “It is because of this that Hashem acted on my behalf when I left Egypt[1]“.
Rashi[a] explains that “because of this” means, “in order that I should fulfill His mitzvot,” namely, Pesach (the Pesach sacrifice of a lamb or goat), Matzah (unleavened Passover bread), and Maror (bitter herbs). This indicates that the mitzvah of relating the Jews’ Exodus from Egypt described in this verse is specifically at the Pesach (Passover) Seder, when the Matzah and Maror are present[2].
The truth is, there’s a mitzvah to mention the exodus from Egypt every day, as the Torah says, “So that you remember the day of your departure from Egypt all the days of your life[3].”
Shema is a selection of verses in the Torah, recited daily, to accept Hashem (God)’s kingship and mitzvot upon ourselves. We include a mention of our Exodus from Egypt in the Shema, to fulfill this daily mitzvah.
So why does the Torah need to tell us to relate the story of the Exodus specifically on the Seder Night? What makes this night different than all other days and nights?
Perhaps the uniqueness of the Seder Night can be found in the words of our Sages: “In every generation, one is obligated to view himself as if he himself has left Egypt[4].” Maybe this is the unique opportunity of the Seder Night. We mention the Exodus all year as a historical event, but now, by relating and reliving the story, it is as if we ourselves have left Egypt.
Yet, as the Baal HaTanya[5] says, one must feel as if he himself has left Egypt every day, when reciting the Shema. So the question returns. Why is there is a special mitzva to talk about the Exodus on the Seder Night, more than the rest of the year?
A Yearly Pep Talk
Imagine: Before a boy sets off to his first day of school, his father, a successful doctor, gives him a pep talk. “My dear son,” says the father. “It wasn’t easy getting to where I am now. I listened carefully to every class my teachers gave. Every night, I worked hard completing assignments and studying for tests. Whenever I missed a class, I found out what I had missed, and made up the work. Please listen to my advice. Wherever you will go in life, if you study hard, you will succeed.” The boy is off to school, eager to fulfill his father’s directions, and succeed in school.
Throughout the year, each day before sending his son to school, the father says, “Study well!” The short daily reminder recalls the father’s longer message to the boy; he is motivated to put himself to his lessons. The inspiration given at the beginning of the year lasts until the next school year, when the father again gives a more detailed description of the importance of studying well. Then, the father suffices every day with the brief “Study well!” until the next year, and so on.
Similarly, on the Seder Night we relive the Exodus from Egypt, describing it in detail: after years of inhumane slavery to the Egyptians, Hashem struck them with ten miraculous plagues. On our way out, he split the Sea of Reeds, so we could escape our Egyptian pursuers. We eat Matzah and Maror to remind us of slavery and freedom. We are inspired by Hashem’s ultimate control of nature and world events, and by his love for us, His people.
During the year, a quick daily mention can awaken the inspiration of the Seder night. We feel as we have left Egypt today. Once a year, on the Seder Night we repeat the more detailed account to refuel the inspiration for the rest of the year[6].
Hallel and “The Great Hallel”
Hallel, literally “praise”, is a group of Psalms[7], instituted to thank Hashem for saving us from trouble[8]. Hallel includes many praises of Hashem, especially in connection to the miracles of our Exodus from Egypt. We recite it on most Jewish festivals, including the Seder Night.
After saying Hallel at the Seder, we add an additional Psalm[9], Hallel Hagadol, “The Great Hallel”, which culminates with:
He gives bread to all flesh, for His kindness lasts forever!
Give thanks to the God of the heavens, for His kindness lasts forever!
The “Greatness” of The Great Hallel – “He Gives Bread to All Flesh”
What is the “greatness” of the “The Great Hallel”, and why do we recite it at the end of the Seder, in addition to the standard Hallel?
Rabbi Yochanan[10] explains that its greatness lies in the words “He gives bread to all flesh”. The fact that Hashem gives food and continuously sustains His creations is even “harder” for Him, so too speak, than redeeming us from troubles. Redemption is performed through an angel, but Hashem himself provides nourishment to His creations.
The Maharal[b][11] explains that “He gives bread to all flesh” is mentioned after all of the other acts of Hashem described in “The Great Hallel”, since it is a higher-level miracle than them. After thanking Hashem for redeeming us from Egypt, we come to the ultimate recognition of His kindness, that He feeds and sustains all of his creations.
How can the food we eat day-to-day be a greater miracle than the supernatural miracles of the Exodus?
One Who Recites Hallel Every Day…
To understand this, let us gain a deeper understanding of the importance of “The Great Hallel”, especially in connection to the Exodus from Egypt.
The Talmud[12] teaches us something surprising about Hallel: one who recites it every day is reciting it outside of its appointed time, and is thereby demeaning Hashem. Hallel is a beautiful song praising Hashem for His miracles. What can be wrong with reciting it every day?
Open Miracles, Hidden Miracles
To unravel this mystery, we must understand what miracles are all about.
Hashem created the world to run by the guidelines of science and nature, the way everything in this world runs. In fact, nature is just another name we use describe the constant miracles, which happen to us all of the time. So why would Hashem change nature to preform open miracles, as he did in the Exodus from Egypt?
Nature is something we experience on a daily basis. Being accustomed to nature can lead us to believe that it runs on its own. Its miracles become hidden, and we can forget that there is a Creator, constantly supervising it. The purpose of open miracles is to awaken us to the realization, that in truth it is Hashem Who is guiding nature, as well[13].
By saying Hallel every day, one falsely indicates that the only miracles Hashem performed were the open ones, “When Israel went out of Egypt…”, which directly contradicted the rules of nature. In truth, Hashem performs countless miracles each and every day, albeit within the laws of nature[14].
The true greatness of a miracle is defined by how long it lasts[15]. Although the miracles that sustain us daily may not be directly apparent, they are constant and long lasting. This is the greatest of all miracles.
After praising Hashem for the miraculous Exodus from Egypt with Hallel, at the Seder, we say “The Great Hallel” to remind ourselves that the greatest miracles are happening to us all of the time. “He gives bread to all flesh, for His kindness lasts forever!”
Turning Inspiration into Daily Awareness
The Pesach Seder offers a unique opportunity. Relating the wonderful miracles of our Exodus from Egypt is just the beginning. By taking us out of Egypt, Hashem showed that He cares for all aspects of our lives, as a parent cares for their children. Ultimately, we come to the recognition that everything, from our homes, to our friends, down to the bread we eat every day, is a kindness from Hashem, greater than the miracles of the Exodus!
Although the Pesach Seder is only once (or twice[16]) a year, its ultimate purpose is to strengthen our belief in Hashem’s providence all year round. We are always Hashem’s children, and he performs miracles in all aspects of our lives[17].
By Shmuel Simcha Sampson
Shmuel Simcha Sampson has been studying Torah in yeshivot in the New York area throughout his childhood, teen, and young adult years. Currently, he is enrolled in a program that focuses on studying Jewish law, in Yeshivat Ohr Reuven, in Monsey, NY. Over the years, he has enjoyed being a TorahMate and tutor for individuals from all walks of life.
[a] Rabbi Shlomo Yitzchaki (1040-1105). Rashi was born in France, and studied in Germany. He authored the most foundational commentaries on the Bible and Talmud, studied by scholars and school children alike.
[b] Rabbi Yehuda Lowe (1524-1609). The Maharal is said to be born in Poland, and was rabbi of Prague, in the Czech Republic. He wrote scholarly works on Talmud, Halacha, philosophy, Kabbala, and more.
[2] Mechilta, Shemot 13:8, quoted in Haggadah Shel Pesach
[3] Devarim 16:3, see Mishna Brachot 12b.
[4] Mishnah, Pesachim 116b, quoted in Haggadah Shel Pesach
[5] Likutei Amarim Ch. 47. This is also evident from the Sefer Chareidim, 9:24, and can be inferred from the Rambam, Hilchot Chametz U’matzah 7:6, as explained by Rabbi Mattisyahu Salamon zt”l, Matnat Chaim, Seder Leil Pesach pg. 41.
[6] Netziv, Ha’emek Davar Devarim 16:3 quoted in Matnat Chaim, Seder Leil Pesach pg. 64
[11] Gevurot Hashem Ch. 65, quoted by Matnat Chaim, Seder Leil Pesach pg. 41
[13] Meshech Chachmah, Vayikra 26:4, see also Ramban Shemot 13:16
[14] Shach Al Hatorah, Shemot 12:40, quoted in Matnat Chaim, Seder Leil Pesach pg. 42; Meshech Chachmah, Vayikra 26:4
[15] See Sefer Hakuzari 1:86, regarding the falling of the Manna.
[16] Jews in Israel only conduct a Seder on the first night of Passover, while Jews outside of Israel perform a Seder on the second night as well.
[17]Ha’emek Davar Devarim 16:3
