민수기 9:14의 유대 사상

(1) We have already explained that in order to understand any matter completely, one needs to know the answer to four basic questions, namely : material, form, purpose and the architect, i.e. creator of the matter which we try to understand. However, depending on the intelligence of the questioner, he may have to be satisfied with answers that do not reveal the full information about every one of the four parts of the question. As a matter of fact, there are occasions when explaining the full extent of the answer to a query is futile, due to the limited intelligence of the questioner. If a simple minded person were to ask "why is this a dwelling?" and you were to reply "because it consists of bricks and lumber," the chances are that such a questioner would be satisfied with this answer. If the questioner were a little less simple minded however, he might object that he had seen combinations of bricks and lumber which certainly did not constitute a dwelling. Yet, when you tell this person that the combination of bricks and lumber was designed by an architect, he would likely be satisfied seeing that he now understands what and who is responsible for the structure in question. However, a more inquisitive mind would not be satisfied unless he also understood the need for this particular structure, i.e. the motivation of the architect who designed it. Finally, the most probing mind of all would not be satisfied until it was clear how this particular design enables the structure to fulfil the purpose for which it was designed. Similarly, the Torah addresses its answers to these four levels of intelligence. The wise son has all aspects of the legislation explained to him; the emphasis is on the format of the structure. The wicked son is reminded of the overall purpose of the legislation. The simple son, the tam, hears about the architect and the materials, whereas the real simpleton hears only about the materials used. (Passover lamb, matzah and bitter herbs) The slaying of the firstborn and the way in which this occurred, concludes the list of miracles that were designed to establish the truth of G-ds existence, mastery, and freedom of action. As such, it is a suitable point for introducing laws of Passover which recall this very truth about G-d. (3) G-ds instructions to Moses are divided into verse 1-11, and again into verses 13 to the end of the commandment, (verse 20) (2) G-ds instructions to the people, are divided into the four categories of intelligence that are found amongst the people. First and foremost comes the part which was to make sure of the belief in the very existence of G-d, i.e. the Passover and the sprinkling of the blood thereof on the door-posts. Also, there is the plague of the slaying of the Egyptian firstborn which would answer the scoffers and doubters of whom there were many. The evidence of the multitude of the doubters is the phrasing of the question of the wicked son in the plural, i.e. "when your children will say to you." This does not refer to a genuine enquiry at all, nor to thirst for enlightenment, but expresses scoffing and doubting. We find similar language employed for the same purpose in Joshua 22,24. (4) When the members of the tribe of Gad answered Joshua, they were worried about future attitudes of the Jews of the West Bank towards those residing on the East Bank of the Jordan. The question then was merely rhetorical, expresses conviction already deeply held. This is why our sages have seen fit to put this "question" in the mouth of the wicked son, meaning "what good does all this service do for you?" The wicked son asks for the purpose of the legislation. The author of the haggadah then is not content with telling him of G-ds Providence, His Personal Intervention on behalf of the Jewish people, but adds that such Personal Intervention, hashgachah peratit is reserved for those individuals who have accumulated some merit. Since people of the type of the wicked son have not accumulated such merits, they would have been excluded from such Personal Intervention on their behalf by G-d, anyways; therefore they do not have to worry about Passover observances, not about the removal of chametz etc. After the Torah said (12,29) "they went and they carried out," we are told about the actual happening of the slaying of the firstborn that had been predicted. Then we have the section about the Passover statute legislation, which must have included all the pertinent details, although mention is made only of the heading of the subject matter, i.e. "Passover." This is proof that both eydot, chukkim and mishpatim, the three categories mentioned in the question of the wise son, were included in that legislation. An example of the former, i.e. the chukkim is the command that no bone of that lamb must be broken. An example of the mishpatim, social aspect of the legislation would be "if a stranger (convert) lives amongst you and he too wants to observe the Passover etc." Lastly, the eydot, testimonial aspect of the legislation would be the demand "the entire congregation of the Jewish nation shall perform it," part of the legislation. (5) It is fitting therefore that in the haggadah we pose the question of the "wise son," which though it addresses itself to the entire range of Torah legislation, is being directed at the Passover legislation, since no similar query is mentioned in our chapter. That this question is indeed the one posed by the most intelligent type of our children, is evident from the probing nature of the query which addresses itself to what at first glance appear as as illogical aspects of the legislation. After all, most nations would commemorate events such as the Jewish people had experienced, without the need for Divine instruction. The answer points out that at least part of our "testimony" (read "history") was due to G-ds loving kindness, Personal Intervention on our behalf. He took us out by means of miracles, thus establishing an eternal claim on our obedience. Therefore, our historic observances cannot be compared to other nations' observances of their respective historical highlights. The Psalmist in Psalms 116,16, expresses it thus: "Please, O Lord, if I am Your servant, it is because You have loosened my bonds." On the other hand, the purpose of the seemingly illogical chukkim is to test our obedience and fear of the Lord, but also "to be good for us at all times," as stated in Deuteronomy "it will be considered righteousness for us to observe and carry out the entire mitzvah, legislation." (Deut. 6,25) This sentence refers to the mishpatim, mentioned earlier, and teaches that beyond the fact that our social behaviour is good for the other person, it is ultimately good for the person who acts in a socially positive manner. Our sages express this by stating that the poor man does more for the rich man than the rich man does for the poor man, when the former is the recipient of the donation by the rich man. (6) The author of the haggadah suggests that the Passover legislation be used as a miniature Torah, to demonstrate to the wise son the validity of the answer given by the Torah in parshat va-etchanan.