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

19 Sivan, 5715.

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

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

a) On the name 'Shabbat HaGadol,' see Torah Sheleimah vol. 11 and its supplements—he cites several books debating this.

b) Regarding what my revered father-in-law (the Rebbe Rashab) would say: “This year here; next year in Eretz Yisrael,” with 'haba'ah' (the coming one) as past tense. You ask how this can be explained. Although I did not hear an explicit explanation, it seems to me it means simply that this is a period which has already begun—in this very Pesach year—and 'next year' with a different stress means 'free people,' i.e., in the future. One should increase preparation for these matters, especially spiritually. For 'next year in Eretz 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 year's beginning to end—this depends on whether one follows His statutes. Therefore, when one says and decides 'next year in Eretz Yisrael,' he can make it happen immediately or even an hour earlier. However, becoming free people—being released from bondage—requires a release document or similar matters; spiritually, as it says only G‑d slaughters the evil inclination so then we become truly free people—as our sages said: do not read 'charut' (engraved) but 'cherut' (freedom).

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On what was written above regarding “haba’ah”—see Zohar I:265a; Rambam Hilchos Teshuvah end of ch. 8.

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c) You wish to explain differences in Rambam’s language: sometimes he writes ‘marorim’ (plural), sometimes ‘maror’ (singular)—that ‘marorim’ refers to Temple times and ‘maror’ after destruction. To refute this—which was my initial thought—I referenced Rambam Hilchos Chametz u’Matzah ch.1 halacha 4 where he writes ‘maror’ singular; but in his Haggadah text at one place he writes ‘marorim’—contradicting that explanation.

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

e) Your comment that what’s written in the supplement—that learning on the eighth day is after Matan Torah—is connected to whether circumcision was only repeated at Sinai. In my opinion this is not so; therefore I referenced specifically Tosafos and not the sugya in Shabbos because being repeated at Sinai refers to what was said before Matan Torah; but “on the eighth day” is from a passage said after Matan Torah.

f) You brought an explanation from Yafeh Toar that they circumcised during daytime of Erev Pesach and not at night; Riva (Parshas Bo) says even earlier—from tenth of month. But one cannot explain like this regarding Shemos Rabbah I cited there because it states explicitly that only after smelling the roasted Pesach prepared by Moshe did they circumcise. Perhaps these are different midrashim or there were different groups. Your question how they could be counted for Pesach and eat it etc., comparing to a convert who converts etc.—I do not see them as similar since all were commanded regarding Korban Pesach in Egypt. As for eating from Moshe’s offering—it may be that he counted them all for his offering for their benefit; especially since many new things occurred at Pesach Mitzrayim connected with redemption and salvation from plague of firstborns—as it says “and G‑d passed over,” where all were equal.

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

Summary

The Rebbe clarifies nuanced questions about his Haggadah commentary—addressing terminology, textual variants, halachic timing of mitzvos like milah during Pesach Mitzrayim, and emphasizes personal spiritual readiness for redemption depends on individual choice.