At Passover, “The Four Questions” are a central part of our seders. Why are questions so important in the telling of the Exodus story? In true Jewish form, let's ask questions about the questions. Passover is all about transmitting our history from generation to generation. Asking questions, both prescribed and spontaneous, connects each of us to that process of history in deeper ways.
The Talmud has much to say about the Four Questions and their significance within the seder, as well as their place in the annual experience of the Exodus Story. In the Babylonian Talmud, tractate Pesahim 116a, the illuminating commentaries of Rabbi Adin Even-Israel Steinsaltz help us better understand this text. Rabbi Steinsaltz is internationally regarded as one of the greatest rabbis of this century, and is best known for his commentary on the entire Talmud and his work on Jewish mysticism. His translation of and commentary on the Talmud is used here at Sefaria.org.
For more text resources to enrich your seder experience, visit theGlobalDay.org/Passover to download our free supplementary guide. In it we trace the Four Questions from the Book of Exodus, through the Haggada and Talmud, and into the ways we create our own family seder traditions.
מתני׳ מזגו לו כוס שני וכאן הבן שואל אביו ואם אין דעת בבן אביו מלמדו מה נשתנה הלילה הזה מכל הלילות שבכל הלילות אנו אוכלין חמץ ומצה הלילה הזה כולו מצה שבכל הלילות אנו אוכלין שאר ירקות הלילה הזה מרור שבכל הלילות אנו אוכלין בשר צלי שלוק ומבושל הלילה הזה כולו צלי שבכל הלילות אנו מטבילין פעם אחת הלילה הזה שתי פעמים ולפי דעתו של בן אביו מלמדו מתחיל בגנות ומסיים בשבח ודורש מארמי אובד אבי עד שיגמור כל הפרשה כולה:
MISHNA: The attendants poured the second cup for the leader of the seder, and here the son asks his father the questions about the differences between Passover night and a regular night. And if the son does not have the intelligence to ask questions on his own, his father teaches him the questions. The mishna lists the questions: Why is this night different from all other nights? As on all other nights we eat leavened bread and matza as preferred; on this night all our bread is matza. As on all other nights we eat other vegetables; on this night we eat bitter herbs. The mishna continues its list of the questions. When the Temple was standing one would ask: As on all other nights we eat either roasted, stewed, or cooked meat, but on this night all the meat is the roasted meat of the Paschal lamb. The final question was asked even after the destruction of the Temple: As on all other nights we dip the vegetables in a liquid during the meal only once; however, on this night we dip twice. And according to the intelligence and the ability of the son, his father teaches him all or part of these questions. When teaching his son about the Exodus. He begins with the Jewish people’s disgrace and concludes with their glory. And he expounds from the passage: “An Aramean tried to destroy my father” (Deuteronomy 26:5), the declaration one recites when presenting his first fruits at the Temple, until he concludes explaining the entire section.
גמ׳ תנו רבנן חכם בנו שואלו ואם אינו חכם אשתו שואלתו ואם לאו הוא שואל לעצמו ואפילו שני תלמידי חכמים שיודעין בהלכות הפסח שואלין זה לזה: מה נשתנה הלילה הזה מכל הלילות שבכל הלילות אנו מטבילין פעם אחת הלילה הזה שתי פעמים: מתקיף לה רבא אטו כל יומא לא סגיא דלא מטבלא חדא זימנא אלא אמר רבא הכי קתני שבכל הלילות אין אנו חייבין לטבל אפילו פעם אחת הלילה הזה שתי פעמים מתקיף לה רב ספרא חיובא לדרדקי אלא אמר רב ספרא הכי קתני אין אנו מטבילין אפילו פעם אחת הלילה הזה שתי פעמים: מתחיל בגנות ומסיים בשבח: מאי בגנות רב אמר מתחלה עובדי עבודת גלולים היו אבותינו [ושמואל] אמר עבדים היינו אמר ליה רב נחמן לדרו עבדיה עבדא דמפיק ליה מריה לחירות ויהיב ליה כספא ודהבא מאי בעי למימר ליה אמר ליה בעי לאודויי ולשבוחי אמר ליה פטרתן מלומר מה נשתנה פתח ואמר עבדים היינו:
GEMARA: The Sages taught: If his son is wise and knows how to inquire, his son asks him. And if he is not wise, his wife asks him. And if even his wife is not capable of asking or if he has no wife, he asks himself. And even if two Torah scholars who know the halakhot of Passover are sitting together and there is no one else present to pose the questions, they ask each other. The mishna states that one of the questions is: Why is this night different from all other nights? As on all other nights we dip once; however, on this night we dip twice. Rava strongly objects to this statement of the mishna: Is that to say that on every other day there is no alternative but to dip once? Is there an obligation to dip at all on other days, as indicated by the wording of the mishna? Rather, Rava said that this is what the mishna is teaching: As on all other nights we are not obligated to dip even once; however, on this night we are obligated to dip twice. Rav Safra strongly objects to this explanation: Is it obligatory for the children? As previously mentioned, the reason one dips twice is to encourage the children to ask questions. How can this be called an obligation? Rather, Rav Safra said that this is what the mishna is teaching: We do not normally dip even once; however, on this night we dip twice. This wording is preferable, as it indicates the performance of an optional act. It was taught in the mishna that the father begins his answer with disgrace and concludes with glory. The Gemara asks: What is the meaning of the term: With disgrace? Rav said that one should begin by saying: At first our forefathers were idol worshippers, before concluding with words of glory. And Shmuel said: The disgrace with which one should begin his answer is: We were slaves. Rav Naḥman said to his servant, Daru: With regard to a slave who is freed by his master, who gives him gold and silver, what should the slave say to him? Daru said to him: He must thank and praise his master. He said to him: If so, you have exempted us from reciting the questions of: Why is this night different, as you have stated the essence of the seder night. Rav Naḥman immediately began to recite: We were slaves.
Suggested Discussion Questions:
- Rabbi Steinsaltz refers to a text that says, “If one is alone, he asks himself. Even Torah scholars must ask each other four questions.” In what ways does this change your understanding of the significance of asking questions during the Seder? How does one continue to learn, even if asking these questions alone?
- According to the Talmud, when telling the Exodus, one “begins with the disgrace and concludes with glory”. What does this change about your understanding of the Haggada? Why ask questions first, instead of beginning with an expression of gratitude for freedom?
- This Mishna says to "teach the child according to the abilities of the child". What can you learn from the seder about telling or teaching? How might this awareness change the way you speak to people on other occasions?
For more text resources to enrich your seder experience, visit theGlobalDay.org/Passover to download our free supplementary guide. In it we trace the Four Questions from the Book of Exodus, through the Haggada and Talmud, and into the ways we create our own family seder traditions.
The Global Day of Jewish Learning is a project of the Aleph Society, which supports the work and mission of Rabbi Adin Even-Israel Steinsaltz.
One of the most powerful forms of speech is asking questions, which informs our choice of study theme for the 2019 Global Day of Jewish Learning. The theme "Speaking Volumes", serves as a lens to help us focus on new aspects of Jewish texts that we turn and return to each year.
