3566 —הבהרות על פירוש ההגדה, מנהגי פסח, ופרטי הלכה

B"H, 19 Sivan, 5715.

In response to your letter from before the time of Matan Torah and the previous one with the holiday blessing. Whoever blesses is blessed by the blessing of the Holy One, as it is written: "And I will bless those who bless you" (Sotah 31b), and therefore the 'Kohen' mentioned there is not exclusive. This is also found in Midrash HaGadol there, and it is also evident in Yerushalmi (Berachos 8, cited in Tosafos Chullin 49a), that the addition is greater than the main point.

Regarding your comments on the additions to the Pesach Haggadah published by Kehot:

a) Concerning the name "Shabbat HaGadol," see Torah Shleimah vol. XI and its supplements—where he references several books that discuss this.

b) Regarding what my revered father-in-law (the Rebbe Rashab) would say: "Hashata hacha leshana haba'a b'ar'a d'Yisrael"—the word "haba'a" (the coming year) is mil'el (past tense), meaning a period that has already begun during this very Pesach. And for "leshana haba'a milera"—bnei chorin (free people), that refers to the future. One should add to these preparations, especially spiritually. For "leshana haba'a b'ar'a d'Yisrael" depends only on a person himself; he has free choice, especially regarding spiritual matters. Eretz Yisrael is under constant Divine supervision from G‑d from the beginning of the year to its end—a unique and ongoing supervision that depends on whether one does not go with indifference but rather follows My statutes. Therefore, when one says and decides "leshana haba'a b'ar'a d'Yisrael," it is within his power to make it happen immediately or even an hour earlier. However, becoming bnei chorin—being freed from subjugations—is like in revealed law: one needs a document of release or similar matters; spiritually this means only G‑d can slaughter the evil inclination so that we become truly free people—as our Sages say: do not read 'charut' but 'cheirut' (freedom).

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On what was written above regarding "haba'a"—see Zohar I 265a; Rambam Hilchos Teshuvah end of chapter 8.

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c) Regarding your wish to explain differences in Rambam's language—sometimes he writes "merorim" (plural) and sometimes "meror" (singular)—that merorim refers to when the Temple stood and meror after its destruction: To refute this explanation—which was also my initial thought—I referenced Rambam Hilchos Chametz U'Matzah ch.1 [should be ch.8] halacha 4 where he writes "meror" singular; and in his order of Haggadah in one place he writes "merorim"—which contradicts this explanation.

d) Regarding your wish to explain words in Tosefta etc.—see Tzafnas Paneach also cited in the supplement.

e) Regarding your comment that what is written in the supplement about learning on the eighth day being after Matan Torah relates to whether mitzvas milah was only repeated at Sinai: In my opinion this is not so; therefore I specifically referenced Tosafos [and not] the sugya in Shabbos because being repeated at Sinai refers to what was said before Matan Torah; but for mitzvas milah as learned from Parshas Lech Lecha—and for "on the eighth day," which appears in a parsha after Matan Torah.

f) Regarding your citation of Yafeh Toar who says they circumcised on Erev Pesach during daytime—not at night—and even more so Riva (Parshas Bo) who says they circumcised from the tenth of Nissan: One should not interpret Shemos Rabbah as such because it states explicitly that only after smelling roasted Pesach did they circumcise. It can be said these are different midrashim or different groups existed. Your question how they were counted for Pesach and ate it etc., comparing it to a convert who converts etc.—I do not see this as analogous since all were commanded regarding Pesach in Egypt. As for eating from Moshe's offering—it can be said he counted them all for his offering since one may benefit another in such cases; especially with Pesach Mitzrayim which had many novel aspects connected with redemption from Makas Bechoros—as it says 'and G‑d passed over,' where all were equal.

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On what was written above—in the supplement—that they circumcised at night because Parshas Tazria had not yet been stated—I have now found this also in Harashash on Shir HaShirim Rabbah 1:12.

Summary

This letter explores nuanced interpretations of Haggadah passages and halachos related to Pesach observance. The Rebbe clarifies textual variants, spiritual meanings behind phrases recited at Seder night, and details about mitzvos like milah as they relate both before and after Matan Torah.