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By Rabbi Naftoly Bier
A major theme of the Haggadah is to express our true, “well thought out”, profound, expansive appreciation of Hashem’s benefactions to Klal Yisroel.
We specifically quote four verses from פרשת כי תבא, Deuteronomy 26:5-8 in which we are taught the true manner of undiluted, selfless appreciation and acknowledgement. In verse 3, the Torah states, “And you will come to whomever will be the Kohen in those days and you say to him, “I declare today…” The word used for “declare” is והגדתי; the אבודרהם says this is a reason why the subject material at the Seder is called הגדה, Haggadah – for we are declaring our intense, heartfelt appreciation for all that transpired in Egypt – and our history – just as we thank Hashem for the new crop and everything it represents.
To enable us to decipher, to comprehend all the many applications of Hashem’s benevolence, His constant, unmitigated care and dedication to us, we are taught the דיינו, Dayeinu, where we express fifteen lessons of understanding and comprehension of His loving care for us.
Each lesson ends with the word דיינו, “it would have been enough” – a profound, eternal lesson in itself, one that we must be constantly aware of. The more effort and time we expend to thoroughly understand, absorb, and inculcate each lesson; we will consequently feel His love and in turn dedicate our lives to the Torah. The נצי”ב, הרב נפתלי צבי יהודה ברלין, the Rosh Yeshiva of Volozhin (1816-1893) explains it in the following manner:
1) Egypt was an empire that no one could escape. The mere fact that we could exit it, even without miracles but that Hashem would “plant” the ideas in Pharaoh’s mind to let us go, would have been a sign of His intervention.
2) Instead Hashem brought the plagues; each one a manifestation of His governance, creativity, supervision – even to the point that the ברד, the mixture of hail and fire, was stopped in mid-air; a suspension of the laws of gravity.
3) The Egyptians believed that G-d delegated all of the sustaining of the world to “cosmic forces” and relinquished His governance to them. In order to show us otherwise, He destroyed the idols.
4) Many believed that Hashem could and would intervene to help the human race. An exception would be if a human caused damage or death to another human, they would not be held responsible; for G-d gave us free will and free choice! Hashem therefore smote the Egyptian first-born to teach all that He didn’t relinquish control despite free will.
5) The בני ישראל were fearful to ask the Egyptians to borrow their objects, for maybe they would chase after them to retrieve it. By taking it as commanded by Hashem; we developed an understanding that Hashem will protect us and devise methods that they will not focus on their “lost” possessions.
6) Imagine the fright, anxiety the בני ישראל experienced when they were surrounded by the Egyptians on one side and the ים סוף, Reed Sea, on the other. Hashem could have freed us without this happening! We were taught that even what seems to be a terrible, unescapable circumstance can be the harbinger of something positive.
7) We were elated, ecstatic, euphoric to cross the sea and escape the Egyptians due to the miraculous splitting of the sea. Hashem dried the seabed so our feet wouldn’t get muddy – was that necessary? We were taught that even inconsequential acts of benevolence are part of His extreme love.
8) Hashem drowned each Egyptian in a manner that was commensurate to the extent of their brutality – we learned that Hashem is lovingly dedicated to be with everyone every moment!
9) After Hashem decreed we would be in the desert for forty years, miraculously our clothing and shoes never became “worn out”, on the contrary it always had the appearance of being new! Even in times of distress, tragedy, Hashem is with us, helping us.
10) In the desert, it was possible to find an “oasis” that Hashem would naturally create, to have sustenance. He rather gave us the מן, manna. Its proximity to one’s home and its taste depended on one’s dedication to Hashem. A lesson in אמונה והשגחה – His direct personal supervision.
11) Shabbos – the מן that we gathered on Friday, when brought into one’s tent turned into two portions. Shabbos is a day on which we are not required to fend for ourselves. On the contrary, it’s a day of pure spiritual dynamics on which Hashem provides.
12) We encamped at Mt. Sinai. We witnessed the voice of Hashem, the fire and thunder on earth, a manifestation of His complete mastery of the world.
13) But how does one internalize the lessons of His interaction with the human race, especially the Jewish people? By studying His manual – the Torah – that imbues us with true feeling, experience and connection.
14) The land of Israel, ארץ ישראל, is the “master teacher” of Hashem’s governance. The land of ארץ ישראל was totally dependent on rain – at particular times. We learn in מסכת תענית that if it didn’t rain by the 17th of חשון, individuals would start praying and fasting, for the absence of rain was a sign that we are derelict in our obligations to Torah and mitzvos. Even when it did rain, rain would shower on the righteous farmer’s field and not the neighbor if he wasn’t righteous. This all is a blessing, for it was a constant reminder to do what Hashem wants.
15) Three times a year, all of the Jewish people would journey to the בית המקדש, Holy Temple, where Hashem would enable us to be suffused with His presence, ennobling us to strive for higher and higher levels.
May we all merit to once again witness the supreme intervention of Hashem with the coming of Moshiach.
