[Par-reg] The Four Sons (additional shiur for Magid)
Menachem Leibtag
tsc at bezeqint.net
Thu Apr 21 11:40:20 EDT 2005
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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Additional Shiurim for MAGGID
THE FOUR SONS [K'NEGGED ARBA BANIM..]
Are the 'Four Sons' really in the Bible?
When we quote that Midrash at the Seder, we certainly get
that impression, for the Haggada quotes a pasuk from Chumash
as the source for each son. However, when you take a closer
look at that Midrash, you'll immediately notice that when it
does quote Chumash, it doesn't seem to be very 'accurate'.
So, is the Midrash wrong?
Of course not! However, to appreciate its message - the
reader must realize that this Midrash is not explaining
Chumash, rather it is using psukim from Chumash to develop a
beautiful message. [Quite often, that's what Midrash is all
about!]
Therefore, to uncover the deeper meaning of the Midrash of
the Four Sons, we will first study "pshat" to find the 'real'
reason for why there are 'four sons' in the Chumash; that will
enable us to appreciate what Chazal intended to teach us by
way of their beautiful "drash".
[It should be noted that the Midrash of the four sons that
we quote in the Hagadda is actually a Mechilta, and also
found in the Talmud Yerushalmi - See Haggadah Shlayma by Rav
Kasher for complete set of sources and versions.]
INTRODUCTION
Let's begin by quoting the opening line of this Midrash, and
translating it into English:
"Keneged arba'ah banim dibberah Torah"
[Corresponding to Four Sons - the Torah spoke]
1) echad chacham - the wise son;
2) ve'echad rasha - the wicked son;
3) echad tam - the simple son;
4) ve'echad she'eino yodea lish'ol
- the son who doesn't know how to ask:
The Midrash continues by quoting a question for each son
-from the four instances in the Torah when a father answers
his son [i.e. when a parent answers his child].
As it is commonly presumed that these four quotes all
pertain to questions about Passover - the assumption is that
it would have been enough had the Torah only recorded only one
'question and answer'. But when we notice that the Torah
provides us with four different versions of 'questions and
answers' - we assume that each version 'corresponds' to a
different type of son. Based on this understanding, the Torah
is simply providing us with 'prepared answers' for four
different personalities of children.
This also seems to be what the Midrash implies by its
opening statement "k'negged arba banim dibra Torah" - that the
four times that the Torah discusses a parent answering a child
- 'corresponds' to these four types of children.
However, to our surprise, when we compare the answers
given by the Haggada to these four questions - to the answers
provided in Chumash, we find many discrepancies!
Therefore, this original assumption must be incorrect!
[Unless we conclude that the Haggada isn't quoting Chumash
properly - which obviously cannot be.]
In the following shiur, we will first study the various
psukim that this Midrash quotes, while paying careful
attention to their original context. By doing so, we hope to
arrive at a deeper understanding of its message.
COMPARING ANSWERS
As we explained, the four questions are direct quotes
from Chumash, however - the answers that the Haggada provides
are very different than those given by Chumash.
To illustrate this, let's compare these answers - one
question at a time, noting the obvious differences:
** The WISE son's question:
"Mah ha'edot vehachukkim vehamishpatim asher tzivah Hashem
Elokeinu etchem" ? [What are the laws... that God has
commanded us?] (see Devarim 6:20)
Answer in Chumash:
"avadim ha'yinu l'pharoh b'mitzraim ...." [ Tell your son:
We were once slaves to Pharoah and God took us out etc...]
(see Devarim 6:21-25 for the full answer)
Answer in Haggada:
" Ve'af attah emor lo khilchot hapesach, ein maftirim achar
hapesach afikoman." [Teach him the laws of the pesach... -
most likely this refers to the tenth chapter of Mesechet
Pesachim - teach him until the last mishna re: afikomen ]
** The WICKED son's question:
"Mah ha'avodah hazot lachem?"
[What's this service to you?]
Answer in Chumash:
"v'amar'tem zevach pesach hu l'Hashem asher pa'sach al
batei bnei Yisrael b'Mitzraim..." [Tell your son that this
is the Pascal offering - for God had passed over our houses
when He smote the Egyptians..." (see Shmot 12:27)
Answer in Haggada:
"v'af atta hakheh et shinnav ve'emor lo:'ba'avur zeh asah
Hashem li betzeiti m'Mitzraim' ... [Even you should break
his teeth - and tell him if people like him were living at
that time - he would not have been worthy of redemption...]
** The SIMPLE son's question:
" Mah zot?" - What is this [about]?
Answer in Chumash:
"Bechozek yad hotzi'anu Hashem m'Mitzrayim m'beit avadim.
V'yhi ki hiyksha Pharoh l'shalcheinu -va'yaharog kol bchor
b'eretz Mitzraim, m'bchor adam ad bchor b'haymah" - [God
took us out of Egypt from the house of slavery, and when He
took us out, God killed their first born... and therefore I
am dedicating the first born of every womb to God..."
(see Shmot 13:14-16)
Answer in Haggada:
"Bechozek yad hotzi'anu Hashem m'Mitzraim mibeit avadim." -
God took us out of Egypt with an outstretched Hand - [but
nothing more! In other words, we only quote the first phrase
of the answer.]
** The son WHO DOESN'T KNOW TO ASK's question:
As there is no question in Chumash, the Midrash only
quotes the Torah's answer of "vehiggadta livincha bayom hahu
lemor, 'ba'avur zeh asa Hashem li betzeiti mimitzrayim.'"
(see Shmot 13:8). Therefore, the Midrash cannot provide a
different answer, since the question (or lack of one) is
implicit from the answer.
Instead, the Midrash notes this instance in Chumash where we
are commanded to explain something to our children, even
though it was not preceded by a question. The Midrash
identifies this son as the one who doesn't know how to ask.
[As there is only an answer, we can not expect to find a
discrepancy between Chumash and the Haggada for this son.]
This simple comparison between the first three of the
four sons, immediately confirms that the answers in Chumash
are very different than those in the Haggada.
So why can't the Midrash quote Chumash correctly?
DIFFERENT TOPICS or DIFFERENT SONS
The reason why is rather simple. If we examine these
four questions in Chumash, and study their context, we will
indeed find four questions, but each question relates to a
different TOPIC - not to a different son!
To prove this, let's return to each question, noting its
context in Chumash: [Be sure to have a Chumash handy, to
follow along.]
The WISE son's 'topic': the ENTIRE TORAH
Take a quick glance at Devarim chapter six, noting how it
introduces a complete set of laws that Moshe Rabeinu is about
to teach. See 6:1, note also 5:1, 5:28, and especially 4:45 -
as they are all psukim that introduce this same set of laws.
Note as well that the psukim that we say every day in Shema
(4:4-8) are part of this same introduction.
As this set of laws that Moshe is teaching will continue
for some twenty chapters (from chapter 6 thru 26), the opening
section deals with the underlying reason for these laws. In
this context, Moshe Rabeinu 'anticipates' in 6:20:
"Should your child ask you: 'what [is the reason for] these
'eidot chukim u'mishpatim' that God is commanding us?"
(see 6:20/ compare with 4:45!)
Then, the Torah tells us to answer our child as follows:
"We were once slaves in Egypt, but God took us out with a
strong arm... and God took us out - in order to bring us to
the land that He promised to our forefathers. And He
commanded us to keep these laws to fear Him, and for our own
good... " (see Devarim 6:21-25)
Obviously, this 'question & answer' has nothing to do
with the personality of any type of son. [If any, it sounds
more like a 'wise guy' asking, more so than a 'wise son'!]
In fact, this question sounds like a very logical one that
almost any child will (and should) ask, when confronted with
the obligation to keep a complete set of laws that govern
every walk of life. Furthermore, this question is not about
the Seder, nor about Passover! It's a question about the very
reason for why we are charged to keep the entire Torah!
[Note how in the Haggada we use the first line of this
answer ("avadim hayinu...") to answer the "mah nishtana".
Based on the context of these psukim, it is a very
meaningful starting point to begin our explanation for the
Exodus in Maggid.]
The WICKED son's 'topic': KORBAN PESACH
Return now to Sefer Shmot chapter 12, and take a quick
glance noting how it begins with "Parshat ha'Chodesh" (12:1-
20), - that describes the laws of the 'korban Pesach' in
Egypt; and continues with Moshe Rabeinu's instructions to the
people (see 12:21-28), including the commandment to offer a
similar 'korban Pesach' on a yearly basis, once they arrive in
the Land of Israel (see 12:23-26). In that context, we find
yet another very logical question, that any son could (and
should) ask:
"When you come to the land... keep this service [of korban
Pesach] - and it shall come to pass when your children will
ask you: 'What is [the purpose] of this service to you' -
then you shall explain: ' This is a Passover offering for
God, [to remember how] He passed over the houses of Israel,
when He smote the Egyptians..." (see 12:24-27)
Once again, a very logical question, followed by a very
logical answer, concerning the topic of KORBAN PESACH.
Without 'reading in' to the words of this question, there
is no reason to assume that Chumash is talking about a 'wicked
son'. In fact, it seems that Chumash expects (and wants) our
children to ask this question!
The SIMPLE son's 'topic': KEDUSHAT BECHOR
Let's continue our study by jumping to Shmot chapter 13,
noting the parshia that begins in 13:11 (thru 13:16), that
records the laws relating to "kedushat bechor" [the holiness
of the first born] - that the first born of both humans and
animals should be dedicated to the service of God (see 13:11-
13). At the conclusion of those laws, the Torah anticipates
once again a question from an inquisitive child, this time
asking "mah zot" -[what is this all about (see 13:14). As
this question concerns specifically the topic of the 'first-
born' - the Torah proposes an answer that relates exactly to
that question:
"And tell him [your son] - God took us out of Egypt from the
house of slavery, and when He took us out, God killed their
first born... therefore I am dedicating the male first born
of every womb to God..." (see 13:15-16)
Once again, the topic is not about the Seder or Passover;
rather the topic is "kedushat bechor". Indeed, this time the
question is much shorter than in the first two instances;
nonetheless - the reason for this additional question is
because of the additional topic - and not necessary because he
is a 'simple son'.
The DOESN'T KNOW TO ASK son's 'topic': EATING MATZA
Let's return now to the beginning of Shmot chapter 13, and
quickly review from 13:3-8, noting how these psukim discuss
the commandment to remember the Exodus by eating matza for
seven days (and by not eating chametz).
[Note as well how 13:1-2 actually belongs with 13:11-15 - a
topic that was discussed in our TSC shiur on Parshat Bo; and
beyond the scope of this shiur.]
After detailing the laws concerning eating matza for
seven days, while not owning or seeing any chametz (see 13:6-
7), the Torah concludes with a commandment that we must
explain why to our children even if they don't ask:
"And you shall tell you son on that day, for the sake of
this [matza] God did for me [these miracles] when I went out
of Egypt" (see 13:8)
The commandment to remember the Exodus is so important
that Chumash demands that we explain why to our children, even
if they don't ask. In "pshat", this doesn't imply that we are
dealing with a child that doesn't know how to ask; it is
simply because this mtizva is of cardinal importance!
[This is supported by Rashi & Ibn Ezra's interpretation -
that this pasuk implies that we explain to our children that
God took us out of Egypt in order that would be able to keep
all of His mitzvot!.]
To summarize our study, the following table summarizes how
the four instances in Chumash where the father answers his son
relates to a unique topic, even each topic does relate in one
form or another to the Exodus.
QUESTION CONTEXT TOPIC
========= ======== =====
Shmot 12:26 12:21-28 Korban PESACH.
Shmot 13:8 13:3-10 Chag HaMATZOT.
Shmot 13:14 3:11-16 Ke'dushat BECHOR.
Devarim 6:20 6:1-25 ALL the MITZVOT
None of these questions are 'superfluous', as each
question deals with a specific topic. Therefore, according to
'pshat' there is no necessity to relate these four questions
to four different types of children, rather - there are four
questions in Chumash because there are four topics in Chumash!
Could it be that the Midrash is unaware that each
question relates to a different topic?
We posit exactly the opposite - that the Midrash is fully
aware of the "pshat" and expects that the reader is
intelligent enough to figure it out on his own. However, as
is often the case, the Midrash is not coming to teach us the
"pshat" of Chumash, rather it is 'using' psukim in Chumash to
convey a thought; or in our case - an educational message.
In our specific case, the Midrash of the 'Four Sons' is
interested in giving over an insight relating to education, a
thought that carries special significance at the Seder,
following the guideline of the Mishna that:
"k'daat ha'ben, aviv m'lamdo" - According to the level of
the son - the father should teach (or tell over) the story.
(see Mesechet Pesachim - 10th chapter)
The Midrash wishes to expound upon this educational
principle. In a very clever style, the Midrash first
'borrows' the four questions mentioned in Chumash when a
father answers his son, quoting them totally out of their
original context, and turning them into questions about the
Seder.
As the original wording of each of these four questions in
Chumash is quite different, the Midrash utilizes this to
attach an identity to each question, conforming to four
different types of children.
Then, to convey its educational message, the Midrash
composes a special answer for each son, which relates
specifically to his personality (and not to its original topic
in Chumash).
For example, in the wise son's question, the phrase "mah
ha'eidot" is interpreted as 'what are the laws' [of the
Seder], while in Chumash it means 'what is the purpose of
these laws' [of the entire Torah]. Therefore, the answer to
this question in the Haggada is totally different than the
answer in Chumash.
Similarly, to turn the wicked son's question into a real
'wicked son' - the Haggada must first add some inflection into
his voice, making the word "lachem" ['for you'] more emphatic
- to emphasize his attitude problem. Therefore, the answer
once again is not the same as the one in Chumash, instead the
Midrash 'borrows' its wording from elsewhere in Chumash:
"ba'avur zeh asa Hashem LI" (see Shmot 13:8) - once again
adding inflection, this time emphasizing the word "li" - for
ME and not for YOU.
For the simple son's question "mah zot" [What is this?] -
the Midrash finds no need to make an alteration. However,
since this question in the Midrash is about the Seder, it
truncates the answer provided by Chumash (about kedushat
bechor), quoting only the first phrase - in order to keep it
short, and relevant only to the Seder (see 13:14-15!).
In essence, the Midrash provides us with four examples of
how to 'read between the lines' of a question in order to
discern the character of the son who is asking.
FOR PARENTS & TEACHERS
In real life, when the parent hears the question of a
child; or when the teacher hears the question of a student; he
must listen carefully not to the QUESTION, but also to the
PERSON behind the question. To answer a question properly,
the parent must not only understand the question, but must
also be aware of the motivation behind it. Hence, his answer
must not only be accurate, but also appropriate, as it must
relate to the child's character while taking into account his
spiritual needs.
The parent (and teacher) must listen carefully to the
voice behind the question, evaluate and answer appropriately.
When necessary he can even innovate, just as the Midrash does!
This message conveyed by the Midrash of 'the Four Sons'
in the Haggada is not only the responsibility of every parent,
but also the challenge of every teacher. Understanding it
correctly enables us to pass down our tradition from father to
son, our heritage from generation to generation; certainly a
Midrash worth quoting at our Seder Table.
limud na'im,
menachem
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