The Mishna (Pesachim 10) provides guidelines for how to tell the story (“Matchilim begnut u’mesaymim bishvach—start with disgrace and end with praise”) but does not inform us where that story should begin.
The simplest and most obvious approach would be to begin with Bnei Yisrael’s enslavement in Egypt. After all, that is exactly where the book of Exodus begins! On the other hand, one could start a bit earlier, with the story of Yaakov and his family going down to Egypt; or even with the story of Yosef being sold by his brothers—for that is the underlying reason for how we got there. However, if we continue with that logic, we could go back another generation or two to the story of Avraham Avinu, or maybe even begin with the story of creation!
This dilemma appears to be the underlying reason behind the Talmudic dispute between Rav and Shmuel, in their interpretation of the Mishna’s guideline to begin with a derogatory comment.
Rav:“Mitchila ovdei avodah zara—At first our ancestors were idol worshipers … ”
Shmuel:“Avadim hayinu—We were once slaves to Pharaoh in Egypt … ”
Even though one could suggest that Rav and Shmuel argue concerning what is considered a more derogatory statement, their dispute may also relate to this more fundamental question—concerning where the story of Yetziat Mitzrayim actually begins—from our slavery in Egypt, or from the time of our forefathers. Even though Shmuel’s opinion seems to be the most logical, we will now explain how Rav’s opinion may stem from a more fundamental thematic consideration—relating to the very essence and purpose of our celebration of Pesach.
In parshat Lech Lecha, when God first chose Avraham Avinu to become the forefather of His special nation, they entered a covenant (Bereishit 15:1–20), in which God promised the land to Avraham’s offspring and informs him that before inheriting that land, his offspring would need to endure many years of enslavement and oppression in a foreign land. Only afterward would God redeem them (Bereishit 13-14).
It appears that this long historical process of “slavery and redemption” was part of a divine plan that would facilitate the transformation of this chosen family into God’s “model nation.” When this nation would arrive at Mount Sinai and collectively enter into an eternal covenant to become God’s people (Shemot 19:5–8), they would also receive numerous laws to guide their society to become kind and sensitive to the needs of the less fortunate. The Torah will use the refrain of “Remember you were once a slave in Egypt,” or alternatively, “Remember you were once a stranger is someone else’s land,” as a motivating phrase following each of these commandments of social sensitivity.
It seems Bnei Yisrael’s slavery in Egypt and their subsequent redemption was not incidental; rather it was part of an orchestrated set of events with a divine purpose—a sort of “basic training”—to prepare Am Yisrael for their future destiny.
As the purpose of that process was to facilitate the goal of becoming God’s “chosen nation,” it was first forecast when God convened the brit bein habetarim with Avraham Avinu. Telling the story once a year—and beginning that story with Avraham Avinu—is critical, because it will ensure we remember and apply its message in our daily lives as God’s people.
Therefore, at our Seder, when we begin our story by first thanking God for keeping His covenantal promise to Avraham Avinu (“Baruch shomer havtachato”), we are not only thanking God for His kind act of redemption, but we are also reminding ourselves how that story must affect the manner in which we behave every day of our lives.
Rabbi Menachem Leibtag is an internationally acclaimed Tanach scholar and online Jewish education pioneer. He is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).
