Summary: Having looked at the passage, “We were slaves to Pharaoh in Egypt,” in relation to the four queries, Chida returns to this passage. He asks several questions: Why do we say “to Pharaoh in Egypt;” one of these expressions would have been enough. Israel, he explains, was not only enslaved but subjugated to idolatry. He then suggests quite surprisingly that while Moses redeemed Israel at a crucial moment before Israel was subjugated for all time, another hero would come along who would have been able to redeem Israel even from the fiftieth gate of impurity. Chida asks why we do not precede the “telling” with a blessing since it is a positive commandment to tell the story of the Exodus. Finally he raises the issue of whether one can praise God too much. We were slaves to Pharaoh in Egypt; but Adonai, our God took us out from there with a mighty hand and an out-stretched hand. And if the blessed Holy One had not taken us out of Egypt we and our children and our children’s children would still be subjugated to Pharaoh in Egypt. Even if all of us were wise, proficient elders and knowledgeable in the Torah, we would still be obligated to tell the story of the Exodus from Egypt. Anyone who tells the story of the Exodus from Egypt at length, is praiseworthy! It is possible to explain why the Haggadah says, “To Pharaoh, in Egypt,”⁸¹ based on the sages’ claim that, “the Israelites in Egypt were idolaters.” Rabbi Moses Alsheich⁸² , was a prominent rabbi, preacher, and biblical commentator in the latter part of the sixteenth century. Alshich was born in 1508 in the Ottoman Empire, and was the son of Hayyim Alshich. He later moved to Safed where he became a student of Rabbi Joseph Caro. His students included Rabbi Hayim Vital and Rabbi Yom Tov Tzahalon. He died in Safed in 1593. He was the author of a commentary on the Torah Torat Moshe. (Wikipedia) explained that the statement, “They embittered their lives with harsh labor,” (Ex. 1:14) actually means the Egyptians embittered and depressed the souls of the Israelites by forcing them to do avodah kashah, idolatry, and causing them to go follow false gods. This is the meaning of the verse, “They did not heed Moses because of crushed spirits and harsh labor,” (Ex 6:9) Their pure souls were crushed by the impurity of idolatry and their sacred roots withered and diminished because they worshipped idols. As a result they did not have the ability to listen to Moses. Yet we know that they were coerced, as the sages have said. Even if they were forced to worship idols, if they were not willing to sacrifice themselves to sanctify God, they were not worthy to have a miracle performed on their behalf, as it says in Ta’anit, ch. 3*, “* A miracle occurs for a person who is willing to give one’s life to sanctify the name of God.” This is the great wonder of the Exodus; though Israel worshipped idols they still merited all the miracles performed for them! This is also stated in the verse, “Has any god ventured to go and take for himself one nation from the midst of another…” (Deut. 4:34); one nation of idolaters out of a nation of idolaters, “by prodigious acts, signs and portents, with miracles, wonders, etc.” (Deut. 4:34) God overturned the accepted norm that one who is not ready to martyr himself, miracles are not performed for him. This is also how the sages explain the verse, ``Israel saw Egypt advancing on them.” (Ex. 14:10) The name “Egypt'' refers to the angelic prince of Egypt. And so we say, “We were slaves to Pharaoh through Egypt.” They came to worship idols BiMitzrayim means through the angelic prince of Egypt. Even though they did not sanctify God through martyrdom, “The Lord our God took us out with a mighty hand and an outstretched arm;” that is, with miracles, signs and wonders. This was the wonder of wonders since God only performed miracles for those who were ready to sacrifice themselves in God’s name. But God acted with loving kindness.

footnotes: ⁸¹ It would have been enough to say “We were slaves in Egypt.” or “We were slaves to Pharaoh” Why use both words here? ⁸² Alshich Hakadosh

“Even if all of us were wise…” Rabbi Y. David, explained that the reason for the Exodus from Egypt at that particular moment, before the promised time, was because if they had delayed leaving Egypt even another second, they would have entered the fiftieth gate of impurity, God forbid, and, they would never have been unable to rise up and leave Egypt ever again. The reason for this is that our teacher, Moses only reached the forty ninth gate of purity so that he did not have the power to lift Israel up from the fiftieth gate of impurity…. The disciples of the Ari,⁸³ of blessed memory, wrote that Rabbi Akiva attained the fiftieth gate; therefore, the sage who reached the fiftieth gate of holiness might say what is the difference between me and you (Moses)? Even if Israel had entered the fiftieth gate of impurity, I could have saved Israel through the fiftieth gate of purity. To such a person one can say, “Even if we were all wise, discerning in the gates of understanding (Binah),⁸⁴,understanding, in the Mystical tree. all of us knew the Torah in its entirety (that is, also the fiftieth gate) with all this it is still a commandment for us to tell the story of the Exodus. That is why the Haggadah then brings the story of the great sages of Israel, among them Rabbi Akiva. Though he attained the fiftieth gate of purity and yet they still told the story of the Exodus on that night.

footnotes: ⁸³ The students of Rabbi Isaac Luria are called Gurei Ari, literally the cubs of the Lion. This might also be a reference to Gur Arye, the Maharal of Prague. ⁸⁴ The number fifty is associated with Binah

I heard a similar explanation from my father and teacher, crown of my head, who explained the verse, “Please, O Lord, make someone else Your agent.” (Ex, 4:13) He explained that this refers to Rabbi Akiva, Your agent. What is the reason for mentioning Rabbi Akiva?

It is known from our sages, that our teacher, Moses, knew that the time of redemption had not yet arrived. He realized that in their condition, they could not wait because they would enter the fiftieth gate of the Sitra Achra.⁸⁵ Then they would be unable to leave Egypt. Based on this, Moses said, “Please Lord place them in the hands of Rabbi Akiva since he is destined to attain the fiftieth gate of purity. Then Israel could complete its four hundred years in exile. Then, even when they had entered the fiftieth gate of impurity, Rabbi Akiva would be able to redeem them. In other words, (he will redeem them) close to the time of the end. Rabbi Akiva would be born and after a number of years he would attain the fiftieth gate of holiness and take them out of slavery. This is the essence of what I heard from my father, of blessed memory. It is possible that it is alluded to in the abbreviation of the first letters of the words “Shelach na biyad tishlach,” (“Please O Lord, make someone else Your agent,”) which is the same first letters of the words “Nun shaarei binah taf” 50 gates of binah, and taf - which stands for 400. In other words if they had remained in Egypt four hundred years. Then one who had attained the fiftieth gate of understanding - Rabbi Akiva - will be able to take them out of Egypt. This is alluded to in the final letters of Shlach na biyad; they spell echad. In other words, Rabbi Akiva who gave his life while saying echad, (the Lord our God is one.)⁸⁶ l

footnotes: ⁸⁵ Sitra Achra , Aramaic for the “Other side,” the demonic realm. ⁸⁶ See BT Berachot 61b

As a young man this is what I thought of the meaning of the statement of the sages in Yalkut Yishayahu 452: “His eyes behold every (kol) precious thing.” (Job 28:10) This refers to Rabbi Akiva for it is an allusion that Rabbi Akiva attained the fiftieth gate (of holiness).⁸⁷ The fiftieth gate is called kol, which has the same gematria of fifty. It is the fiftieth gate of holiness, a precious thing, since even our teacher Moses could not attain it! Rabbi Akiva attained the fiftieth, kol, seeing that it is a precious thing. After several years I saw that this is what the Gur Arye alluded to. My heart rejoiced in Adonai!

footnotes: ⁸⁷ דאמר רבי אחא דברים שלא נגלו למשה מסיני נגלו לר"ע וחבריו. וכל יקר ראתה עיני זה רבי עקיבא.

It is possible to explain why we don’t recite a separate blessing for the telling of the story of Exodus based on the statement, “It is incumbent upon us to tell the story of the Exodus and anyone who tells the story of the Exodus should do so at length.” The Rishonim⁸⁸ who lived approximately during the 11th to 15th centuries, in the era before the writing of the Shulchan Aruch ‎‎(1563 CE) and following the Geonim (589-1038 CE). Rabbinic scholars subsequent to the Shulkhan Arukh are generally known as Acharonim. say we don’t recite a blessing over the telling of the story of the Exodus, even though it is a positive commandment. They explain that we have already exempted ourselves by reciting the Kiddush in which we mention the Exodus. Also, (we don’t recite a blessing) because it is a commandment which has no measure. Yet why shouldn’t we recite a blessing as we do with all other positive mitzvot? That is why the statement continues, “....and anyone who tells the story of the Exodus at length is praiseworthy.” Telling the story at length is merely part of the commandment, while the main core of the commandment is fulfilled by mentioning the Exodus in the Kiddush. After the Kiddush we continue ‘telling the story of the Exodus at length,’ but since we have already fulfilled the main part of the commandment, it is unnecessary to recite a separate blessing. It is possible that the statement, “Any one who does so at length,” is a reference to the second answer, that this is a commandment without measure or limits. That is, there is no measure for this commandment and so the more one tells the story the more praiseworthy one is. As a result the sages did not decree a blessing on the Haggadah. They then brought a proof from the sages who told the story of the Exodus all night, allowing themselves to be deprived of sleep until their students came and said, “the time of the Shema has come!” If they hadn’t come they would not have stopped. Therefore,the commandment of telling the story has no limits and so the sages did not decree a blessing be recited for it.

footnotes: ⁸⁸ Rishonim (The First Ones) were the leading rabbis and poskim

It is also possible that there is another reason why the sages did not decree a blessing for the positive commandment of telling the story of the Exodus on Passover, based on what the author of Dvar Moshe, section 3:1 wrote. One does not recite a blessing on the Grace after Meals because the essence of a blessing was decreed to make known that the act one is performing is a commandment for the sake of heaven, as Rabbeinu Nissim, a student of the Ramban stated, in his explications about the reason for the Mitzvah for studying Torah. That is, the Grace after Meals does not need a blessing before it because it, itself, is a blessing written to give thanks to God and one does not need a proof or special knowledge at the beginning that it is a commandment. This is the essence of his words. We may say that according to this reason it was not necessary to decree a blessing before the Haggadah since its recitation is praise and all its words are thanksgiving to the name of God. Further, why do I have to recite a blessing to give thanks

It is also possible to explain this passage (One who tells the story of the Exodus at length is praiseworthy) according to the statement in Beitzah (15b), “Rabbi Eliezer said: A person only fulfills the mitzvah of a festival correctly by eating and drinking or sitting and studying (and those who did not engage in Torah study to the fullest extent acted inappropriately.) Rabbi Yehoshua says: Rather, simply divide it: Half for God - Torah study, and half for yourself - eating and drinking.” Rabbi Yehoshua believes one should divide one’s time between the spiritual and physical pleasures on the eve of the festival of Passover, half is devoted for telling the story of the Exodus and half for eating and drinking in honor of this night of watchfulness, since this is the commandment. To this the Haggadah teaches that one should still spend a majority of the time telling the story and less time consuming the meal, drinking and sleeping. He brings a proof from these Tana’aim, among them was Rabbi Yehoshua who believed you should divide up time between eating and studying. He set himself among these holy ones telling the story all that night in order to illustrate that one should increase the honor of heaven on this night through Torah for this is truly praiseworthy.

The Rishonim explained what Rabbeinu Yona and Rabbi Aharon HaLevitt said in the case of one who added too many praises of God: increasing praises here refers to titles, as is stated in the Talmud, “God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored….” but one may mention God’s mighty acts at length. So said Maran (Joseph Caro) in the Beit Yosef, Orech Chaim 113. That which is stated in the Haggadah, “One who increases in the telling of the Exodus from Egypt is praiseworthy.” This is praiseworthy but increasing adjectives subtracts from God. Based on this statement they concluded this. This is the essence of his explanation.

I also agree with this explanation but will examine it in our own way.⁸⁹ The Haggadah states, “One may increase the telling of the story of the Exodus…” The author of Halachot Ketanot⁹⁰ in section 261 writes, “Increasing the praises of God uproots one from the world. When King David Z”L completed the Psalms, he prohibited praising God however one wants. My understanding of this statement is that when one is standing before God, one should not increase praise more than what is found in Scripture. Scripture contains all the fitting praises appropriate for God. We are simple people and do not have the ability to offer (our own) praise before God. But when we are not offering formal praise (in prayer) before God, however, it is permitted to do so.” I also found this idea in a statement from Bereshit Rabbah that is brought in Yalkut (Shimoni) Tehilim on Psalm 67:⁹¹ Rabbi Eliezer son of Rabbi Yossi the Galilean said: We find that a person should offer fewer praises before the One who spoke and brought the world into existence. When one is standing before God, it says, “Say to God, “How awesome are Your deeds.” (Psalms 66:3) When he is not offering praise before God, “Praise the LORD, for He is good, His steadfast love is eternal.” (Exodus 118:1) It may be that one should not recite God’s great strengths and wonders because we are impoverished and common. The sages and Halachot Ketanot are speaking of titles. This is the same distinction that Rabbeinu Yonah and the Ra’ah mention.

footnotes: ⁸⁹ Rabbeinu Yoma and the Ra”ah: One should not increase the titles for God but one may increase the discussion of God’s acts. ⁹⁰ Moshe Hagiz (1671-ca. 1750) was a rabbi and author. He was born in Jerusalem and died in Safed. ⁹¹ Yalkut Shimoni on Nach 793

Based on this we can explain, “Great is Adonai and much acclaimed; His greatness cannot be fathomed. One generation shall laud Your works to another and declare Your mighty acts.” (Psalm 145:3-4) The intention of “Great..and His greatness cannot be fathomed,” is that it is forbidden to increase adjectives for God’s greatness, “for how can one include all God’s praises?”⁹² But, still, we say that, “From generation to later generations one may praise.” It goes without saying that in that generation it was permitted to praise God because there were prophets and Holy people who knew how to praise God appropriately. Rather, “Generation to generation,” alludes to later generations when prophetic vision had fled from us and we have become simple people. Despite this, we can praise God’s deeds and mighty acts. For praising God’s miracles is permitted and is even a commandment. This is the case whether we are standing before God in prayer but even when we are not standing before God in prayer, as it says “Your deeds and mighty acts,” before God are permitted even according to the author of the Hilchot Ketanot who is more strict when one is praying before God.. The Maggid alludes to this when he says, “one may increase the telling …” so that it will be brought to later generations and even if it is said before God it is praiseworthy since it is recalling miracles is permitted and the sages praised this practice.

footnotes: ⁹² BT Brachot 33b