One of the central themes of the Passover Seder is the four sons - their questions and the answers provided by the Haggadah: the Chacham – wise son; the Rashá – evil son; o Tam – foolish son; and the She'einó Yodea Lishol – the one who doesn't know how to ask.
There are countless interpretations of the symbolism of each of the four children. In this work, we will present ideas that may be very different from the understanding that many people have of this well-known passage from Haggadah. Year after year, we read this sacred text during the seder, but many of us don't pay much attention to what it tells us. If we carefully analyze the questions asked by the children and the responses of the Haggadah, we will realize that they are enigmatic. In fact, it is difficult to understand how relevant the answers to children's questions are and how they respond to what they seem to ask.
Who studies the Haggadah in depth, he realizes that it is not just a sacred text, but also a work of genius. As we will see later, the passage dealing with the four children contains extraordinary and timeless lessons.
The Wise Son
The first to ask a question is the Chacham – the wise son. He asks, “What are the Testimonies (Edot), the Decrees (Chukim) and the Laws (Mishpatim) that the Eternal, our G-d, commanded them? A Haggadah directs us to give him the following answer: “According to the laws of Passover, we are not allowed to eat anything after Corban Passover, the sacrifice of Passover".
It is important to note that in our day, in the absence of the Holy Temple in Jerusalem, there is no Corban Pessach, sacrifice of Passover. We eat an additional quantity of Matzah, call of Afikoman, taken after finishing the Shulchan Orech (the festive meal of Passover). After eating the Afikoman, we are not permitted to consume anything other than the two additional glasses of wine from seder – which we take after reciting Birkat HaMazon, the Blessing after Meals, and at the end of the reading of the Haggadah. O Afikoman It is, therefore, the last thing we can eat before going to bed.
Let's go back to the wise son's question. What does he ask, exactly? Does he not know the laws of Passover or the three basic categories of Torah commandments: Edot, Chukim e Mishpatim? Even more enigmatic: how the law that prohibits eating any food after eating the Afikoman answer your question?
Before answering, it is important to note that the first child mentioned in Haggadah is not called Tzaddik – the fair human being; but it is called Chacham – one who is wise. The fact that someone is a Chacham does not necessarily make it a Tzaddik. A person can be very wise, even in Torah matters, and still be a bad person. Contrary to what most people think, the wise son is not the antithesis of the second son of the seder, to whom the Haggadah call of Rashah – evil. If we carefully analyze the questions asked by the wise and the wicked son, we will see that the two are not very different. Let us consider the following: the Haggadah criticizes the Rashah because of the way he expresses himself. It asks, “What does this service mean to you?” instead of asking, “What does this service mean to us?” He is considered a “bad” son because of a single word – “you” instead of “us”. The wise son, however, also speaks in the second person plural – not the first person plural. He asks: “What Testimonies, Decrees and Laws has the Eternal commanded you?” Like the evil son, he also does not include himself in the question, as he says “you”, not “us”.
It is true that the question of Chacham is more elaborate than that of the Rashah. The wise son mentions G-d, referring to Him as “our G-d”, while the evil one makes no mention of the Almighty. The first son's question also reveals the fact that he is aware that the commandments of the Torah fall into these three categories: Edot (commandments relating to Shabbat and holy dates), Chukim (almost always esoteric commandments, such as certain laws related to Kashrut – kosher food) and Mishpatim (the rational commandments, whose motivations any sensible person can understand). However, his question is simplistic and broad. And it should surprise us because just like the Rashah, he also does not include himself in this question. Will the Chacham believes that the three categories of Torah Law do not apply to him? If so, then the Chacham is not quite the ideal Jew many of us think he is. So who is he?
The wise son symbolizes people who consider themselves well-informed, enlightened and intellectually superior. For them, intellect and reason are fundamental. Consequently, it is possible that the Chacham do not agree to follow Torah laws that you do not understand or agree with. Those that he understands – whether Edot, Chukim ou Mishpatim – he follows them. The commandments he does not understand – the ones he deems irrational or illogical – he may not keep.
Now that we understand who the wise son is, we can understand his question. He comes to seder and questions why this ritual and the feast of Passover – which celebrates our freedom – are surrounded by so many laws that are so detailed, so complex and, apparently, so illogical. He does not understand why Judaism has so many laws, biblical and rabbinical. For this reason he does not include himself when he asks about the commandments of Judaism - the Edot, the Chukim and the Mishpatim. In fact, what he is asking is: “Do you really believe that an Infinite Gd cares about the various Laws and branches of Judaism, so technical and detailed? Does it really make a difference to G‑d whether I eat 10 or 30 grams of Matzah, and whether I recline, when eating, or not? Shouldn’t we be more concerned with the grandiose ideas and ideals of Judaism than with these minutiae?” Once the line of thought of the Chacham, we can appreciate the profound wisdom of the Haggadah to him. When mentioning the law of Afikoman, Haggadah teaches, bluntly, that Judaism is defined by the laws of the Torah – rational and logical, or not – that G-d expects us to comply with. An example of these laws is the prohibition of drinking anything other than two glasses of wine after eating Afikoman. This law is symbolic of many of Judaism's detailed and technical commandments, which teach us that G-d knows every detail of our lives, including what we eat, how we eat, and when we eat.
If the wise son believes that laws like the Afikoman are not important, he clearly does not quite understand the purpose of the Torah. Judaism does not aim at meditation or nirvana and does not constitute a philosophy of life. Judaism aims to connect with the Infinite Gd by fulfilling His will – and the only way to do so is by studying His Torah and fulfilling His commandments. This is what the Haggadah tries to convey to his wise son: you can be intelligent and inquisitive, you can read a lot and be a thinker; but don't you dare assume what G-d expects from man. Embracing Judaism means complying with the commandments of the Torah, many of which are not entirely understandable, simply because man, a finite being, can never understand the decrees and determinations of an Infinite Being. In fact, there are many commandments of Judaism – Edot, Mishpatim e Chukim. There are biblical and rabbinic commandments. Some of them you will understand and appreciate, others you will not. But know that they are all expressions of Divine Will and Wisdom. Perhaps all these laws seem unimportant to you, but they constitute the bridge that allows finite man to connect with the Infinite G‑d.
The Bad Son
O Rashah, the “evil” son, is a lesser enigma than the wise one. Easily identifiable, this is the person who participates in the seder to cause confusion. It argues, questions and, at times, mocks the ritual and those who conduct it. He asks those around him: “What does this service mean to you?” He is not included in the question because, clearly, the seder and everything he represents means nothing to him.
Before reporting the response of Haggadah To this son's question, it is important to consider what makes a Jew turn against Judaism. There are several possibilities. It could be a cry for attention; but in many cases, the Rashah He is someone who was once religious and became disillusioned with the Judaism that was transmitted to him. Such a child is usually one whose parents, teachers, or rabbis taught either an oppressive and dull Judaism – one that suffocates the soul rather than freeing and strengthening it – or a weak, false, meaningless Judaism, devoid of truth, subsistence, strength and beauty. This can be extremely harmful, especially for those who are more sensitive and questioning. Those who are spiritually connected and seek the Truth can be very disappointed in their religious search – and this causes their love for Judaism to turn into the opposite. Therefore, it is a mistake to define the Rashah as evil, despite the literal translation being that. We must understand the Rashah like the angry son.
How can Haggadah respond to this son? With one order: “break your teeth”. There is no need to be shocked or look for excuses, trying to find some kind of justification for the fact that the Haggadah express yourself in such a way. Certainly, this sacred text is not suggesting that we employ physical violence against the Rashah. “Breaking teeth” is a metaphor used in the Talmud: it means forcing someone to do something against their will. “Breaking the teeth” of this child means forcing him to abandon his harmful attitudes that only harm him. This is much better than ignoring him, kicking him out, or refusing to invite him to participate in the seder. We must be forceful and honest: we must tell you that regardless of how justifiable your feelings may be, denying the tenets of the Jewish faith is the path to spiritual self-destruction. We have to convey to him that contempt, anger and antisocial behavior prevent intelligent and sensible communication, only leading to more suffering and frustration.
the answer of Haggadah ao Rashah is that revolting against Judaism, especially in the Diaspora, often leads to alienation from synagogues and the Jewish community – and this almost always leads to assimilation. A Haggadah teaches us to tell the angry son that “if you had been a slave in Egypt, you would not have been redeemed”. This is because, in Egypt, the Jews who rebelled and alienated themselves from the destiny of the Jewish People did not participate in the Exodus; they perished during the plague of darkness. We have to be tough with the rebellious son for his own good, so that he understands that the person he hurts and harms the most with his revolt is himself.
Redemption is a form of rebirth and, therefore, renewal. O seder, which celebrates the physical and spiritual freedom of the Jewish People, is the most propitious time for the rebellious son to leave his personal Egypt behind – the negative experiences that are shackling him spiritually – and begin a new spiritual journey.
Tam
The third son of seder is Full. There are several definitions for this Hebrew word. It can have a positive connotation: it is an adjective used to describe our patriarch Jacob, meaning “upright.” But it also has a negative connotation: foolish and naive.
A Haggadah does not portray this son, the Full, in a flattering way. He appears to be detached and ignorant, and speaks even less than his angry son. He asks: Ma Zot (“What is this”?) and the Haggadah answers: “With a strong hand, the Eternal brought us out of Egypt, from the house of slavery.”
Who is this son Full? And how the answer Haggadah contemplate your question?
Many of us mistakenly believe that the least desirable of the four children of the seder is Rashah. It is true that he is rebellious, provocative and disturbing, and may even say offensive things. But at least he is interested in talking. Already the Full nor does he bother to ask a well-formulated and meaningful question. Ma Zot? - "What is that?" – is a question that not even a small child would ask. Clearly, he's not very interested in what goes on during the seder. Your question is superficial; he only says so as not to be rude. Unlike the wise son, he does not ask about Judaism and its laws. Unlike the rebel, he does not even want to challenge those present at the table of seder. O Full speaks little during the seder and remains indifferent to everything.
He represents the Jew who is neither questioning nor rebellious, but indifferent, uninvolved. Nothing interests you. He doesn't like to commit to anything and on the rare occasions he does, he usually doesn't go through with it. It is easy to identify the Full. He rarely goes to synagogue. He may attend a Torah class once or twice, but never return. You can buy books about Judaism, read a few pages, but soon you will close the book and never have it in your hands again. Nothing moves, inspires or stimulates him. It is neither pro nor anti Judaism. In fact, this all applies to other areas of your life: you have no enthusiasm for anything, no sense of commitment or discipline.
Having understood who the Full, we can appreciate how brilliantly the Haggadah addresses him, telling this third son that G-d did not simply deliver us from Egypt, but that he did so “with a strong hand”.
What Haggadah transmits to Full is that salvation, liberation and any form of progress and fulfillment in life requires us to act with a “strong hand”: with strength, persistence, enthusiasm, passion, commitment and effort. A Haggadah alert the son Full that one cannot live passively; it is necessary to act proactively. A Haggadah teaches him that unless he learns to act with a “strong hand”, he will never be truly free: he will remain a slave, confined by the limitations of the passive and soulless life he has chosen for himself.
He Who Doesn't Know How to Ask
The fourth son, and last of the seder, Is She'einó Yodea Lishol: one who does not know how to ask. As he is silent – as he doesn’t even bother to ask a question – the Haggadah instructs us to start the conversation and tell him that “G-d performed miracles for me when I left Egypt.”
Enquanto or Chacham is at a higher level than the Rashah, and this, despite its serious flaws, is superior to the Full, the fourth son – who doesn't know how to ask – is at the lowest level of all. O Full is indifferent, but at least bothers to ask a question in the seder. The son who doesn't know how to ask doesn't even bother to question something.
This son doesn't even bother to ask any questions. In Hebrew, the verb la'daat, (“know”) does not just mean knowing something, but being involved with that something. For example, it is a euphemism used to describe intimate relationships between a man and a woman. Therefore, the definition of She'einó Yodea Lishol It's someone who has no interest in asking. He is less involved in seder than the Full. He may be physically present, but he is not even remotely interested in what is happening around him.
It is said that the opposite of love is not hate, but indifference. If this is true, the most troubled son in the world seder it is not the Rashah nor is it Full; and the She'einó Yodea Lishol, which you don't know how to ask. For him, Judaism means nothing. There is nothing against, but there is nothing in favor of, the Torah. He is present in seder, but doesn't even bother to discuss, argue, protest or question. Judaism neither inspires nor bothers him.
Why are there Jews who don't even bother to ask? Perhaps because the only Judaism they studied was completely irrelevant to their lives. It is quite possible that the son who doesn't know how to ask questions even attended a synagogue, but always heard the same repetitive and uninspiring preaching, and concluded that Judaism was not for him.
Having understood who the fourth son is, we can appreciate the wisdom contained in the way the Haggadah deals with him – imposing on us not merely to start a conversation with him, but to tell him how G‑d performed miracles “for me when I came out of Egypt.” In other words, the Haggadah teaches us that when addressing someone who is indifferent to Judaism, we should not talk about academic subjects – complex and theoretical topics, filigrees of Jewish Law or Ancient Jewish History, but rather, about G-d, Divine Providence and what the Torah represents for us, personally and in our day. The way to attract the fourth child to Judaism is by opening our hearts and sharing with him our personal spiritual journey: what G‑d has done “for me.” The fourth son does not want to hear about the miracles that occurred more than 3 millennia ago, but about the miracles that occur today, in our days.
If Jews do not understand that G-d is a present and active Force in their personal lives; if they do not see the Torah for what it is – Divine Wisdom; If prayer does not inspire, feed and strengthen them... then it is quite possible that many of them will also become children who are not interested in asking questions. Many Jews lose interest in Judaism because they get tired of attending a Jewish school or synagogue where they have to put up with boring and irrelevant classes or lectures. To inspire them, we need to teach them how the Torah is the bridge between finite man and Infinite G-d, and how it is the source of light that can guide them in our very troubled world. We must teach them that G-d not only performed miracles for our ancestors in Egypt, but that He performs miracles day after day, and that the themes of seder de Passover They are contemporary and relevant and apply to everyone.
The Fifth and Sixth Children
In this essay, we share ideas transmitted by Sages, from our past and today, about what the four sons of the seder. We explain that none of them are perfect – not even the wise son. And that's why the Haggadah brings a message to each of them. However, despite their flaws and spiritual challenges, all four participate in the seder – even the one who doesn’t bother to question. The Lubavitch Rebbe taught that the real problem lies not with any of the four sons, but with the fifth son – the one who does not even participate in the seder.
Each of the four children symbolizes a different form of spiritual problem. The wise man is the owner of the truth; the “evil” is the rebel; O Full is passive; and anyone who doesn't know how to ask is disinterested. However, as long as they come to the seder, it is possible to engage them in conversations and try to influence them. However, if a child does not even come to the seder, there is not even the possibility of trying to talk to him.
When talking about the fifth child, the Lubavitcher Rebbe used to ask Jews to try to reach out to these people and invite them to the seder. Today, in the Diaspora, the situation has become even worse: today we not only have a fifth child, but also a sixth. While the fifth child does not participate in a seder, the sixth does not even know that the seder. Unfortunately, there are too many sixth children. There are so many Jews outside of Israel, including here in Brazil, who have no knowledge of Judaism; Many of them don't even know what the seder de Passover It represents.
The following statistics reveal the importance of seder de Passover for the Jewish People: 94% of Jews living in Israel participate in this ceremony. The number of Jews in Israel who go to a seder than those who fast in Yom Kippur or go to synagogue in Rosh Hashana. That's because the seder celebrates the birth and independence of the Jewish People. Perhaps Passover don't be as sacred as Yom Kippur not as happy as Sukkot, but it is the festival that celebrates the origins of our people. Before the Exodus, we were a family in Egypt – children of our patriarch Jacob. We only became a nation when G-d freed us from Egyptian slavery and gave us the Torah, 50 days later, on Mount Sinai. Consequently, Passover It is, indisputably, the most Jewish of all our festivals. This explains why the fourth son, the one who doesn't know how to ask questions – someone who doesn't care about Judaism – participates in the seder. Despite his lack of interest, something inside him forces him to attend. While he is at the table seder, even if you remain silent, perhaps you are attentive to what the Haggadah has to tell you. In fact, the message of Haggadah each of the four children is simply brilliant. However, even this sacred and brilliant text does not reach those children who are not present at the table of seder: the fifth and sixth children.
There is no greater commandment in Judaism than bringing a Jew closer to God and his people, his history and his religion, helping him to discover his identity and spiritual heritage. O Talmud Bavli (Treated Berachot, 3a) compares the exile of the Jewish People to children who no longer sit at their father's table.
A Haggadah uses the metaphor of the four children around the Table of seder to teach us that G-d wants all of His children to be close to Him – even the rebellious, detached and disinterested child. The mission of every Jew is, therefore, to bring all his children, including the fifth and sixth children, to His Father's Table. When everyone is back, there will be salvation and redemption for the Children of Israel and for the entire world.
May this come to fruition soon: bekarov be'yamenu. Amen, ken yehi ratson.
Bibliography:
Rabbi YY Jacobson - How to Address the Four Sons in our own Homes and Communities - https://www.theyeshiva.net/jewish/2763
