Redeem My Soul - Insights on the Haggadah Shel Pesach and the Night of the Seder Adapted From the Commentary of the Yismach Yisroel of Aleksander

The four questions represent various levels of existence, of depth. The first question focuses on the bread which is eaten. Bread is the basis of existence; without it man could not survive. The next question is regarding the vegetation that is eaten, while certainly essential to man's diet, it is by no means a definite must. The discussion has begun to delve beneath the surface. The third question is regarding the dipping. Here we are discussing mere condiments, which symbolize a level of existence removed from the basic staples of life. This represents a level high above the physicality and the coarseness of the world. We then reach the final question which concerns the way we position ourselves as we eat, the leaning. This certainly is not an essential component of the body receiving its nourishment from the food. As such it represents a level that is completely removed from any connection to physicality all together. The different levels of questions reflect the spiritual standing of the son who is asking it. On this night it is our duty to respond to the questioner on his level. We are required to provide insights to each one according to his intellectual capacity and the longing of his probing soul.

We answer the Chochom, וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. We don't eat after the Afikoman. We are telling him; you should know that the main benefit of eating the Pesach offering is not immediately felt at the time. However, we eat the Korban Pesach with complete faith that it will bring us to where we need to go. This is the avodah of the night, to perform the Mitzvos with perfect Emunah in the we power of the Mitzvos

Of course, bringing us to Har Sinai meant that Hashem would give us the Torah. What we are thanking Hashem for, is that not only did He bring us to Sinai to give us the Torah, but he even gave over the truth of Torah to our dominion. This is what the Haggadah means when it says ולא נתן לנו את התורה, if He wouldn't have given the Torah to Us, to make us the "owners" of the Torah, it would have been enough. We are giving special thanks to Hashem for giving over the Torah to the Jewish nation, allowing us to play such an integral part in the revelation of Torah in the world.

The Yismach Yisroel said that he heard the following explanation from his father, Reb Yechiel: The Passuk in Tehillim says בלבי צפנתי אמרתך, I have kept your words hidden in my heart. When his dveikus and feelings of spirituality are kept to himself, then his heart will burn with their intensity. If he expresses his inspiration outwardly, then the impact of his Avodas Hashem will lessen.

We can explain the Passuk מן המצר קראתי י-ה, if when a Yid is in a tight spot nonetheless, his main prayer is on, י-ה, the honor of Hashem. He will merit ענני במרחב י-ה. Hashem will answer his refillos in an unlimited way

How can we clare חסל סדור פסח, that we have finished the Seder? The Seder wasn't the end, is only the beginning of a new journey of Avodas Hashem. The Yismach isroel teaches us that even if the above-mentioned sentiment is true, the text of the Haggadah remains in place. What we have completed is the "Seder." We have finished a process of realigning ourselves with the light of avodas Hashem, setting us on a trajectory of growth. But the work is far from over. Now we must put all of these lofty goals into practice and change our lives step by step, day by day. We offer a prayer from the innermost depths of our being, that we truly merit that כאשר זכינו לסדר אותו כן נזכה לעשותו

The Yismach Yisroel quotes the Rebbe of Vorka explaining this piyyut as follows: Who can fathom and really "know" the One Above? Only one who knows that He is in the Heavens and the earth Who can know the One Hashem? Who can truly be able to appreciate His vastness and greatness? Only one who acknowledges that he really has no idea at all. Rather, he believes that Hashem has no limits whatsoever. However great he could envision is not great enough. Therefore he believes with complete faith that ה' אלוקינו בשמים ובארץ. Hashem can equally be found in the earth as much as He dwells in the highest of the heavens. Only such a person has a hope of experiencing true knowledge of Hashem