Purpose of Mitzvot and Redemption

רשע אומר מה העבודה הזאת לכם ולפי שהוציא עצמו מן הכלל כפר בעיקר כו'.

The wicked one says: “What is this service to you?” And since he excludes himself from the community, he denies the fundamental principle.

The Sefat Emet explains that the rasha’s question reveals self‑exclusion, which itself is a form of denying the root of faith.

פי' כי החכם עושה הכל לשם שמים ואפילו שאינו מבין ומרגיש הטעם.

The explanation: the wise one does everything for the sake of Heaven, even if he does not understand or feel the reason.

The hacham’s service is rooted in pure intention, independent of intellectual grasp.

יודע ומאמין שכל המצות צורך גבוה.

He knows and believes that all the commandments are for a higher divine purpose.

This faith allows him to act with trust that mitzvot serve God’s will beyond human comprehension.

ועי"ז בא אח"כ למעלה עליונה ומבין ומרגיש הכל בעצמו.

And through this he later reaches a lofty level and comes to understand and feel everything himself.

Acting with faith eventually leads to direct insight and spiritual experience.

והרשע עושה הכל לגרמי'.

But the wicked one does everything for himself.

His self‑centered posture blocks spiritual growth.

וכיון שאינו רואה עתה ענין הגאולה אומר מה העבודה זאת לכם מה תועלת לכם בזה.

And since he does not now perceive the matter of redemption, he says: “What is this service to you—what benefit is there for you in it?”

He evaluates service only by immediate, personal benefit, thereby missing its spiritual meaning.

ובזה כופר בעיקר. כי עיקר הכל צורך גבוה.

And in this he denies the fundamental, for the essence of everything is the higher divine purpose.

Denying the transcendent aim of mitzvot is considered a denial of the core of faith.

ולכן הקהה את שיניו בעבור זה עשה ה' לי.

Therefore “blunt his teeth” and say: “Because of this the Lord did for me.”

The response confronts his self‑exclusion, affirming personal experience of redemption.

שהרי אני זכיתי לראות ולהבין הגאולה כמ"ש בעבור זה שרואה בעין.

For I merited to see and understand the redemption, as it is said: “Because of this”—which one sees with one’s own eyes.

The speaker testifies to firsthand spiritual realization.

לי ולא לו שהוא בעצמו מעיד על עצמו שאינו רואה וזה הקהה את שיניו.

For me and not for him, for he himself bears witness that he does not see—and this is the blunting of his teeth.

The rasha’s own admission of non‑perception is what rebukes him.

ומ"מ על ידי התשובה שרואה שהחכם שעושה לשם שמים מבין בסוף הכל בעצמו.

Nevertheless, through repentance—seeing that the wise one who serves Heaven ultimately understands everything himself—

Recognition of the hacham’s path can move even the rasha toward humility and return.

גם הוא מכניע עצמו וחוזר בתשובה.

he too can humble himself and return in repentance.

The possibility of teshuvah remains open to him.

ולכן אמחז"ל בפסוק ויקדו וישתחוו על בשורת הבנים.

Therefore the Sages interpreted the verse “They bowed and prostrated themselves upon the news of the children.”

Even flawed descendants evoke reverence because of their ultimate potential.

אע"פ שבבן רשע מיירי הפסוק.

Even though the verse refers to a wicked son.

His wickedness does not nullify his capacity to be moved.

רק משום שגם הוא מתפעל בהגדה זו.

But because he too is stirred by this telling.

The narrative of redemption awakens even the rasha.

וכעין זה שמעתי מפי מו"ז ז"ל:

And something similar I heard from my grandfather, of blessed memory.

The teaching concludes with a received tradition from the Sefat Emet’s grandfather.

Summary: The Sefat Emet contrasts the hacham’s selfless service with the rasha’s self‑interest, showing how faith leads to understanding, while self‑exclusion leads to denial—yet even the rasha can be moved toward teshuvah.