Parshas Bo

The Pesukim of Parshas Bo represent a turning point in the history of Klal Yisroel in more ways than one. First, and most obviously, the Geulas Mitzrayim finally occurs at the end of the Parsha. After many years of Avdus, and the turmoil of the Makkos, Bnei Yisroel are finally freed by Pharaoh. In addition, the first Mitzvah that was directly given to Bnei Yisroel, Kiddush HaChodesh, is in this week’s Parsha as well. In this sense, a new section of the Torah itself begins this week—the Taryag Mitzvos, the guide for ever aspect of our lives.

Immediately after the Mitzvah of Kiddush HaChodesh, Moshe Rabbeinu is given the Mitzvah of Korbon Pesach. The Passuk begins: Dabru El Kol Adas Bnei Yisroel…V’Yikchu Lahem Ish Seh L’bais Avosav, Seh L’bayis: Speak to the entire Klal Yisroel, and each man should take a sheep for his Bais Avos, one sheep per house.” The Torah continues, detailing the various aspects of this Mitzvah, which in the case of Pesach Mitzrayim also included the Halachos of Matzah, Marror and Chametz.

After Moshe is given this Tzviuy, the Torah tells us that he passed the Mitzvah on to Bnei Yisroel: “VaYikrah Moshe L’chol Ziknei Yisroel, VaYomer Aleyhem.” After relating the Mitzvah of Korbon Pesach to the Zekeinim, Moshe adds: “VeHaya Ki Yomru Aleichem Baneichem Ma HaAvoda HaZos Lachem V’Amartem Zevach Pesach Hu LaHashem: And when your son says to you, ‘What is this Avodah’, you should tell him, ‘This is a Korbon for Hashem.”

There is a common thread within this entire section of the Parsha, which I think is best highlighted by pointing out some simple questions.

First, why is it that the Torah requires “Seh L’bais Avosav, Seh L’bayis?” We have some Mitzvos that are incumbent upon each individual themselves: each adult male must put on Tefilin for himself. On the other hand, there are also some Mitzvos that are communal obligations: When Korbonos Tzibbur are brought, one animal, or set of animals, suffices for the entire Klal, we are not each required bring our own. This Mitzvah is different though: the Korbon Pesach is not a Korbon Tzibbur but it is also not a Korbon Yachid. This is the only time where we see that a Mitzvah must be performed as a family: each house must bring a Korbon that can be shared amongst all the members. Why does the Korbon Pesach include this unique requirement?

Also, the Parsha of Korbon Pesach begins: “Dabru el Kol Adas bnei Yisroel,” Hashem commanded Moshe and Aharon to speak to the entire Klal Yisroel. If this was a Tzivuy to be given to the entire Tzibbur, why did Moshe only speak to the Zikeinim, as the Passuk says “VaYikrah Moshe L’chol Ziknei Yisroel?”

In addition, why did Moshe add the section about “VeHaya Ki Yomru Aleichem Baneichem?” That was not part of the Tzivuy of Hashem, it was added by Moshe himself, so we must understand why Moshe did so?

This section, “VeHaya Ki Yomru Aleichem Baneichem,” it itself interesting. We know from the Haggadah, which actually originates in the Mechilta, that the question Moshe mentions, “Ma HaAvoda HaZos Lachem,” is the question of the Rasha, the wicked son. Why did Moshe begin with this question? Moshe was presenting the first Mitzvos that Bnei Yisroel received from Hashem—surely an exhilarating moment—why mention that eventually there would be children who are Reshaim, who rebel against the very Mitzvos they were now receiving?

I think that these numerous questions can be addressed by examining the nature of the Mitzvah of Korbon Pesach, and Sippur Yitzias Mitzrayim, especially as they relate to one another.

In truth, the answer begins at the start of this week’s Parsha.

After the Makka of Barad, under the threat of the Makka of Arbeh, Pharaoh seems to waver for a moment. He tells Moshe Rabbeinu “Lechu Ivdu es Hashem Elokeichem,” and asks who among Klal Yisroel must go. Moshe answers: “B’Nareinu U’vezkuneinu Nelech, B’Baneinu U’vivnoseinu Nelech…Ki Chag Hashem Lanu”

This must have seemed like a weak argument to Pharaoh: surely the children would not themselves be involved in the actual Avoda of “Lechu Ivdu es Hashem,” why was there participation integral? Was Moshe suggesting that that the children be allowed to leave merely because the Yom Tov celebration would be nicer with the children? Pharaoh therefore rejected this request out of hand: “Lo Ken…Lechu Nah HaGevarim.” The men, who would be performing the actual Avodah could go, but the children must stay.

In fact, Moshe was revealing something about the nature of this “Chag Hashem Lanu:” an integral part is “B’Nareinu U’vezkuneinu… B’Baneinu U’vivnoseinu.” We cannot fully perform the Avodah of this Yom Tov unless families are together. The presence of the children was not necessary for the purposes of a nice Yom Tov together, it was required for the actual Mitzvah.

This is best understood in the context of Pesach Mitzrayim, as explained by Chazal. Bnei Yisroel had been Avodim in Mitzrayim for over two hundred years, and though they had clung to certain aspects of their heritage, there had been a level of assimilation nonetheless. We know that Bnei Yisroel were Zoche to the Geulah because they “Lo Shinu es Shimam, Malbusham, U’leshonam,” yet they were still on the lowest level of Tumah. Throughout the Galus they had unfortunately become engaged in the Avodah Zarah of Mitzrayim.

The Korbon Pesach was the required step to remove them from that association prior to the Geulah. The chief Avodah Zarah of Mitzrayim was sheep, and bringing that particular animal as a Korbon was the only way to disconnect from the Avodah Zara. That is why part of the Mitzvah was to roast the sheep whole, and also why there is an Issur to break the bones while the Korbon is eaten: Hashem wanted the Korbon to be recognizable as a sheep from beginning to end, to signify our disconnection from the Avodah Zarah in favor of clinging to Hashem. This was the only way for Bnei Yisroel to properly prepare for, and actually be worthy of, the Geulah.

R’ Elyashiv zt”l explains that for this reason “Seh L’bais Avosav, Seh L’bayis” was integral to Pesach Mitzrayim. Families were disconnected from one another: some had been forced to work in far away areas, some had fallen prey to the lure of the Avodah Zarah. Children had strayed from the ways of their parents, and become scattered. At this point, as we stood on the doorstep of Yitzias Mitzrayim, it was essential that families were reunited in order to strengthen the Emunah and commitment of the children in order to properly prepare for the Geulah. Only as a family unit, in a situation of “Seh L’bais Avosav, Seh L’bayis” could this Chizuk properly take place.

Many Achronim explain out that this is exactly the purpose of the Korbon Pesach and Seder each year. We join together as families, to pass on the lessons of Yitzias Mitzrayim and instill the concepts of Emunah within our children. For this reason there is a specific Mitzvah of V’Higadtita L’Bincha on Pesach: one of the central purposes of the Yom Tov is to pass the Mesorah on to our children.

Perhaps this is why when Moshe was giving over the Mitzvah of Korbon Pesach he spoke to the Zekenim: it was their role to pass on this Mitzvah to their children, for this was the central purpose of the Tzivuy: to create a dialogue between generations, to begin the transmission of the Mesorah.

This would also explain why Moshe added the section of “VeHaya Ki Yomru Aleichem Baneichem” to highlight that this would not be a one time occurrence; indeed the interaction between father and son would be an aspect of the Yom Tov that continues every year. This is also why he framed the question in the way of the Rasha: our children may not always be Tzddikim, they may sometimes approach the Mitzvos with cynicism or even disbelief, but we must respond to their questions, we must endeavor to keep the Mesorah going.

In fact, the Ikkur Mitzvah of Sippur Yitzias Mitzrayim comes later in the Parsha, when the Torah says “V’Higadita L’Vincha,” and that Tzivuy is connected to the answer we give the Rahsah in the Haggadah: “Bavur Zeh Assah Hashem Li…” Precisely when the questions we face are filled with skepticism is our need to instill the lessons of Yetziyas Mitzrayim and Emunah the most pressing.

We find ourselves once again on the cusp of Geulah. We know that Moshiach cannot be far away, and we must prepare ourselves for his arrival. Perhaps the best way to do so is to make sure that we are properly educating our children, imbuing them with Emunah and Bitachon. We must make sure that our commitment to Avodas Hahsem—and our removal from the various forms of Avodah Zarah that exist in our times—is not only complete, but also strong enough to be passed to our offspring. In this way we will all be ready to greet Mosiach Tzidkenu Bimehera Biyamenu.