From: Helen in the U.K.

Dear Rabbi,

What is the significance of the statement of Raban Gamliel in the Haggada that one who has not said “Pesach, Matza and Maror” has not fulfilled his obligation? If this is referring to the requirement to tell the Passover story to one’s children, how does the mention of these few words do the job? If it’s referring to the fulfillment of the actual mitzvot themselves: for one, Raban Gamliel requires we say, not do; and secondly, the Passover sacrifice is currently not performed. Please inform.

Dear Helen,

Certain commentators in fact explain that this is a reference to performing the mitzvot themselves. But Raban Gamliel tells us we are to make verbal reference to these mitzvot. But he’s not telling us to do them, and we can’t fulfill all of them nowadays anyway? They explain that Raban Gamliel means not only should we say these three words, but we must also explain them (which the Haggada goes on to do).

And this is because while the performance of other mitzvot usually does not require one to have special intentions, these are among the few mitzvot that one is required to have their meaning in mind when fulfilling them. Why? Because G‑d included their meaning in the command itself. So Raban Gamliel is saying that one must have in mind, and preferably verbalize, the reason G‑d gives for doing the mitzva. This applies for those of these mitzvot we perform nowadays, and also for the Passover offering which we hope to perform soon.

Still other commentators explain that Raban Gamliel’s teaching is referring to the mitzva of telling the Passover story (Haggada). You ask how the mention of these three things does the job? These commentators explain that this section of the Haggada completes the answering of the four questions. As such, it is a repetition and summary of the entire maggid section. The following are some authorities’ explanation as to how so:

Rabbi Yosef Albo writes that since the events of the Passover story and relating them play a major role in forging the Jewish People’s belief in G‑d, these three things summarize our faith in G‑d. The Pesach, which in effect slaughtered the Egyptian god, involves the rejection of idol worship and thereby symbolizes our faith in G‑d’s existence. Matza, which involves obedience to the divine prohibition of chametz, thereby expresses our acceptance of the Torah as G‑d’s Law. Maror, with its emphasis and relation to suffering, reflects our belief in reward and punishment.

Rabbi Moshe Chaim Luzzatto sees in these three commandments the steps by which the Jews rose from pagan ways to the pure worship of G‑d and the receiving of the Torah: First they withdrew from idolatry (in which many were enmeshed in Egypt) as shown by their sacrifice of the Pesach lamb, the Egyptian god. Then they drew on sustenance from the manna which was completely free of human imperfection, corresponding to Matza which is devoid of chametz which stands for the evil inclination. Last, during the period between the Exodus and Sinai, they had to painstakingly purify themselves through the levels of impurity to purity in preparation to receive the Torah, corresponding to Maror.

The Sefat Emet explains that Maror recalls the wickedness of the Egyptians and the suffering of the Jews, which led to ultimate punishment and redemption respectively. Matza reminds us of the redemption of the Jews by recalling that they had to leave in haste before their dough could rise. Pesach recalls the arbitrary revelation of G‑d when He passed over the Jewish homes, sparing the Jewish firstborns. Similarly, we should not attribute our redemption to our own actions (symbolized by the making of the matza), nor to the wickedness of Pharoah and the Egyptians (reflected in the maror), but to the mercy of G‑d alone (as revealed in Passover, G‑d’s passing over the Jewish homes).

Interestingly, the order of Raban Gamliel, namely Pesach, Matza and Maror, does not coincide with the chronological order of the events. Since historically first there was Jewish suffering, then the paschal lamb on the night of Passover and finally hastily baked matzot shortly before departure it would seem the order should be Maror, Pesach and Matza. Why does Raban Gamliel move Maror to the end, after Pesach and Matza?

One possible explanation is that Raban Gamliel mentioned maror last in order to refer to later exiles that followed the redemption from Egypt. Rabbi Bunim of Pashischa explains that the depth of the bitterness and suffering, and thereby the greatness of the salvation, cannot be fully appreciated until after one has been redeemed from it. The author of Vayagidu L’mordechai suggests that Raban Gamliel intended to include in his teaching the idea that even after deliverance it is important recall one’s former suffering in order not to forget the miracles of G‑d and to be forever thankful.

Sources:

• The Artscroll Haggada based on Talmudic, Midrashic and Rabbinic sources, pp. 140-3