In one night, a horde of slaves is transformed into a great nation, as G-d promised Abraham—in one night everything has changed. You are now free, you are safe, you’ve been saved from death and given life and freedom; you, your parents, your children, your whole family and your entire people. Therefore, our Torah says, “והיה היום הזה לכם לזכרון וחגותם אתו חג לה’ לדרתיכם חקת עולם תחגהו” “This day shall be for you as a remembrance and you shall celebrate it as a holiday before G-d for all your generations. As an eternal injunction you shall celebrate it.” Its description of this night is a “ליל שמורים”—“night of protection” on which the mystical commentary the כלי יקר says: “ליל שמורים הוא לה’: לפי שאמר הקב”ה לישראל נרי בידך ונרך בידי. שמור לי ואשמר לך ,שמור נר מצוה ואני אשמר נר אלקים נשמת אדם שבידי” ‘A night of protection unto G-d’—because the Holy One, Blessed is He, said to Israel, ‘My light is in your hands, and your light is in Mine. Hearken to Me, and I will watch over you. Guard the light of My commandments and I will guard the ‘light of G-d, which is the soul of man’ that is in My hands.’ ”

“והיא שעמדה לאבותינו ולנו…” And so it is in every generation that our enemies rise up to destroy us and a period of darkness envelopes us—only to yield to victory and the triumph of good over evil, light over darkness. Our G-d shows us the value of life, the preciousness of peace, and the dignity of purpose, for us to capitalize on and teach to our children, our neighbors, and the world. “בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים” “In each and every generation, one is obligated to see himself as if he personally left Egypt.” Every year we are commanded to both remember the Exodus from Egypt as the story of our people and to relive that experience, now, in our own lives.

Let us begin.

Rav Pincus explains that our eating on Pesach is unique. It is the only holiday in the Torah, besides for eating karbanos/sacrifices in general, in which the commandment to eat something is focused on the particular food that you are supposed to eat. There are many times the Torah tells us to eat: erev Yom Kippur (the gemara derives this, actually), on the chagim/holidays, on shabbos, etc. However, the Torah never tells us to eat a certain food- not gefilte fish, or even challah! (I think, actually that the source for eating on shabbos comes from the verse, And you will call shabbos a delight (Isiah 58) ) The point is that only matza, maraor, and the karban Pesach- which are supposed to be eaten together (see Hillel’s practice in the hagada) are right off the Torah’s menu.

There is an opposite element on Pesach as well. Eating chametz/unleavened bread, is forbidden.

The punishments for not eating karban Pesach as well as for eating chametz are both kares (either children die, or the person themself dies young) Why?

The answer is that these foods on Pesach are necessary for our spiritual dietary regimen (at this point in the year) Eating the matza gives us spiritual nourishment, the understanding of which is outside our purview. Eating chamtez, at this point during the year, on the other hand, is spiritual poison. In this light, chamtez is akin to non-kosher foods, as the gemara in Gittin (7, I believe) deems destructive.

On other holidays and even on shabbos, the Torah does not urge us to eat any particular food (except maybe wine for kiddush.) On Pesach, it does. I do not remember if Rav Pincus addresses this deeper point, but let us leave that as food for thought: What is singular about Pesach in this regard?

The first nine plagues don’t mention any instruction to the Jews. The focus is on the confrontation between Moshe and Pharaoh – or really Hashem and Egypt. The purpose of the first nine plagues is: “v’yadu MITZRAIM ki Ani Hashem” – “And EGYPT will recognize that I am Hashem, when I stretch my hand over Egypt…” (7:5) The first nine plagues are all part of mission 1.

A covenant by nature is two sided. Hashem must follow His promise and take the Jewish people out of Egypt and into Israel, and in turn the Jewish people must show loyalty and servitude to Hashem. During the first nine plagues, Hashem has no problem differentiating the Jews from the Egyptians, but when it come to makkat bechorot, the Jewish people are instructed to smear the blood of the Korban Pesach on their door posts. Hashem in His ultimate perfection doesn’t need the Jewish people to put blood on their door posts so He’ll know which homes are not Egyptian. So why make us do it?

A change of lifestyle, especially that of a nation, cannot be done overnight. If the Jews began their teshuva process prior to the first plague, as Hashem had demanded, they could have been ready for the ideal redemption process. Had we been worthy, the blood on the door posts may not have been necessary. Now that Hashem was about to reveal Himself b’shem Havaya they deserve to be punished with the Egyptians, but Hashem has mercy. (Yechezkel 20:7-9) The fact that Hashem PASSED OVER their homes emphasizes this point- they deserved to be punished with the Egyptians, but Hashem saved them in the last minute.
The Korban Pesach has a dual purpose:
1.The Jewish people recognize that they do not deserve to be saved
2.Offering the Korban Pesach in thanksgiving of Brit Ben Habetarim reminds them that if they are saved, it is in order that they can fulfill the next stage of the covenant → to become His special nation in the Promised Land.

According to pshat, Lot baked matzot instead of bread because his guests came suddenly. Rashi’s drash, that Lot baked matzot because of Pesach thematically links the events leading to the destruction of Sdom to Yetziat Mitzraim. In both events Hashem reveals Himself b’shem Havaya – in Judgement.

Rashi’s commentary point to a deeper biblical theme, that of ‘Yom Hashem’. Yom Hashem is known throughout Tana”ch as the day when Hashem reveals Himself, causing the wicked to be punished , and the righteous to be saved. Yom Hashem is Hashem’s day of judgement.
We see that it is necessary to do teshuva before redemption, otherwise Hashem’s revelation will lead to destruction.
KOS SHEL ELIYAU- The redemption process began with the Jewish people not deserving salvation, but it continued with receiving the Torah and inheriting Israel – which require spiritual readiness. The Korban Pesach was the “first step” in the right direction.

Every year on Pesach, we thank Hashem for the fulfillment of Brit ben Habetarim (Magid) and pray for redemption (Hallel/ Nirtza). Before that prayer, we invite Eliyahu HaNavi to our seder table. This is the same Eliyahu promised to us by Malachi- to remind us that we must do proper teshuva prior to redemption, and warn us of the consequences if we don’t.

Shabbat Shalom u’mevorach!!