Redemption Through Our Own Merit
Passover · Wicked Son · Exodus · Merit · Redemption
בהגדה רשע מה אומר לכם ולא לו כו'.
“In the Haggadah: What does the wicked one say? ‘To you and not to him,’ etc.”
The Sefat Emet begins by noting that the wicked son excludes himself from the community, which signals a deeper denial.
כפר בעיקר כו'.
“He has denied the essential principle.”
By distancing himself, he rejects the core truth of the redemption.
הענין הוא כי עיקר גאולת מצרים שכתיב ביד חזקה כו'.
“The matter is that the essence of the redemption from Egypt, as written ‘with a mighty hand,’ etc.”
The Sefat Emet explains that the ‘mighty hand’ signifies God preparing Israel internally for redemption.
פי' שהשי"ת עשה שיהיו בנ"י עצמן ראוין לגאולה.
“Meaning that God made Israel themselves worthy of redemption.”
Redemption was not only an external act, but a transformation of Israel’s inner state.
כמ"ש בעבור זה שאקיים מצותיו.
“As it is said: ‘Because of this—so that I will fulfill His commandments.’”
The future commitment to mitzvot was already considered in their favor.
כמ"ש אהי' שהגם שלא היינו ראוין ראה השי"ת מה שראוים לקיים אח"כ בכל הדורות עד לעתיד.
“As it is said: ‘I will be’—that although we were not worthy, God saw what we would be worthy to fulfill in future generations until the end.”
God redeemed Israel based on their future spiritual potential.
נמצא יש חלק יצ"מ בכל דור ודור ממש.
“Thus there is a portion of the Exodus in every single generation.”
Each generation continues to contain a spark of the original redemption.
וזה הרשע שאומר מה העבודה כו' לכם.
“And this is the wicked one who says: ‘What is this service to you?’”
He denies his connection to the ongoing redemption embedded in every generation.
פי' שאנחנו לא היינו במצרים ואין לנו לשמוח בזה.
“Meaning: we were not in Egypt, so we have no reason to rejoice in this.”
He assumes the Exodus is irrelevant to him.
ולכן כפר בעיקר הגאולה.
“Therefore he denies the essence of the redemption.”
By rejecting its relevance, he rejects its truth.
גם זה עצמו שחושב שהי' נס שלא מצד צירוף מעשה בנ"י זה נק' כפירה כי הגאולה הי' בכח בנ"י ג"כ כנ"ל.
“Even his thinking that the miracle did not involve Israel’s deeds is called denial, for the redemption came through Israel’s own power as well.”
He misunderstands the Exodus as a detached miracle rather than one connected to Israel’s inner merit.
ולכן הקהה את שיניו.
“Therefore he blunts his teeth.”
The response confronts his self‑exclusion.
כי לכם ולא לו.
“Because it is to you and not to him.”
His own words testify to his separation.
א"כ הוא עצמו מוציא מפיו היפוך שאלתו.
“Thus he himself speaks the opposite of his question.”
His objection reveals the reason he is excluded.
כמ"ש בעבור זה עשה ה' לי ולא לו אלו הי' שם לא הי' נגאל שהגאולה הי' מצדנו ג"כ כנ"ל.
“As it says: ‘Because of this God acted for me and not for him; had he been there, he would not have been redeemed, for the redemption also came from our side.’”
His lack of inner readiness would have prevented his redemption.
לכן כתיב וראה את הדם כו' שרצה שיהי' הגאולה ע"י מעשה בנ"י בעצמם.
“Therefore it is written: ‘And He will see the blood,’ etc.—for God desired that the redemption come through the deeds of Israel themselves.”
The Israelites’ own actions—symbolized by the blood—were necessary for redemption.
The Sefat Emet teaches that redemption arises from the inner potential of Israel. The wicked son’s denial stems from misunderstanding this partnership, failing to see that each generation contains a living portion of the Exodus.