Shabbos HaGadol – A Deeper Look

“Dad, we know this already.”
“Ta, you said that vort last year.”
“Uncle Ira asks the same questions every year.”
“Another Hagaddah? Last year you bought two and you didn’t use the second one.”
Many of us have heard these quotes before. And it seems that these quotes are not a recent innovation,
but they have been with us for numerous centuries as well. Indeed, Rav Elazar Fleckeles, the premier
student of Rav Yechezkel Landau, addresses this very issue in his Olas Chodesh (Sapir Vol. I , Nissan
Drasha 6). But first, let’s get to the custom of reading the Hagaddah on Shabbos HaGadol.

READING THE HAGADDAH ON SHABBOS HAGADOL
The Ramah (Siman 430) writes that it is the custom after Mincha time on Shabbos HaGadol to start
reading a portion of the Hagaddah – from “Avadim Hayinu” to “l’chaper al kol avonosainu.” In his
Darchei Moshe he identifies the source of the custom as from the Sefer HaMinhagim (Minhagei Rosh
Chodesh Nissan). The Raavyah explains that it started with children so that they could do the Mitzvah
better on Pesach. It is clear, however, that the custom has spread to adults.
The question is why do we read it then?
The Maharshal (responsum #85) writes that it is in order to make sure that they have the hagaddah
down pat previously. Many meforshim explain that since there is a Mitzvah of relating the information
to the next generation, it is important to have it down well and completely review it previously.

ATTACK OF THE VILNA GAON AND YAAVETZ
The Vilna Gaon and the Yaavetz both attack the custom of the Ramah. They both derive from the drasha
on the verse, “Yachol m’Rosh Chodesh – I would have thought that it could be performed from Rosh
Chodesh Nissan, the verse therefore comes to teach us bayom hahu – only on that day when you have
Matzah and maror in front of you.
The Vilna Gaon derives from here that there is no Mitzvah to recite the Hagaddah previously. Rav
Aharon Leib Shteinman, in the new Hagaddah just published by Rav Lipa Israelson, grandson of Rav
Elyashiv zt”l, states that the Vilna Gaon understands this drasha as saying the Hagaddah beforehand is
tantamount to saying it in the middle of the year – like on Chanukah. He learns that this drasha is
teaching us that there is no basis for it.

RESPONSE OF RAV FLECKELES
Rav Fleckeles, however, gives us an entirely different answer as to why we recite the Hagaddah on
Shabbos haGadol. His answer will also answer the Vilna gaon’s point too.

He explains that the purpose of going over the Hagaddah on Shabbos is precisely so that the Hagaddah
will not be boring. He states that if no new information is conveyed from the father to the children, it
will be the matter of ridicule. The Minhag of reviewing the Hagaddah on Shabbos HaGadol is to explore
new explanations and ideas that were unknown to his family members beforehand.
This is not only an answer for why there is a custom to read the Hagaddah on Shabbos before Pesach,
but is a blueprint for making Torah and Mitzvos exciting and relevant for the next generation.
Rav Fleckeles was one of the Rabbonim who stood at the forefront of the assimilationist movement that
copied the enlightenment of a century earlier. His ideas as explained here were a wonderful antidote
that kept Torah vibrant in the face of the challenge of the Haskallah.
With this approach in mind, we can now go on to a different aspect of Shabbos HaGadol. Why is it
celebrated on Shabbos in the first place, instead of the date of the month like all other holidays.
To get some context, July 4th, 1776, was on a Thursday. Imagine, l’havdil, if the founding fathers of the
United States were to declare Independence Day as the first Thursday of every July rather than on the
fourth. Everyone would ask the question as to why it was done this way – why on the day of the week
rather than the day of the month? But, l’havdil, this is what we do on the forthcoming Shabbos.

WHY NO DATE?
A great miracle happened on Shabbos HaGadol. Yetzias Mitzrayim, the Gemorah tells us, happened on a
Thursday (Shabbos 87b). Therefore, the miracle that occurred on Shabbos happened on the tenth of
Nissan. Most of the commentaries (Tur 430) tell us that Shabbos HaGadol is celebrated and called with
this name on account of that great miracle that transpired on that day. If so, why was it established on
the Shabbos before Pesach rather than on the tenth of Nissan?

THE ACTUAL MIRACLE
To understand the answer to this question we must first go back and understand what the miracle was
exactly, in the first place. The Tur explains that there was a great miracle in that sheeps were
worshipped as a deity in Egypt. The very fact that all of Israel took thousands of sheeps and tied them to
their beds in preparation for a shechita and the Mitzrim said nothing to them – is a remarkable miracle.
This is Rashi’s understanding cited in Sefer HaPardes (page 343) and is also cited in Shibolei HaLeket
(305).
Tosfos (Shabbos 87b “v’osos hayom”), however, bring down a different miracle. The firstborn of
Mitzrayim asked the Bnei Yisroel while they were taking the paschal lambs why they were doing so.
They responded that it was an offering in appreciation for the fact that the firstborn of Mitzrayim were
to be destroyed. Frightened, the firstborn of Mitzrayim returned to their fathers and to Paro to let the
Jews go. When they did not, there was a civil war in Mitzrayim erupted, decimating Mitzrayim.

WHY SHABBOS?
Both the Levush and the Prisha (Siman 430) explain that the miracle happened on account of Shabbos
observance. How so? The Mitzrim only asked the Jews about the paschal lambs because of their observance of Shabbos. The Prisha explains that the Mitzrim did not know that Jews are allowed to tie a temporary knot on Shabbos and thus posed their question.
The Maharal MiPrague explains that it was Shabbos itself which had caused the miracle. Shabbos is a
testament to the Oneness of Hashem and that He had created the world. Shabbos is the great antidote
to Avodah Zara and in her zchus the Mitzrim were unable to do anything to the Jewish people.
The Mogain Avrohom writes that the day that Miriam was to pass away was on the tenth of Nissan (See
SA OC 580:2) – therefore that date was not chosen.

A BLUEPRINT
Rav Fleckeles’ approach should be the blueprint and prototype for how we present Torah and Mitzvos to
each new generation. We should look to make it mew, relevant and exciting. At the same time we must
be careful to strictly adhere to the great Mesorah of our parents and grandparents.