Everybody is familiar with the second son of the Hagodoh, the Roshoh. Let’s analyze this alleged Roshoh. Why call him a “wicked” son? Is he not sitting at a Seder, ostensibly religious and observant of Jewish traditions? For an answer let’s analyze the passage and the actual words and juxtaposition of these words with each other.
"The wicked son expresses himself thus: What mean You (Lochem) by this service? By the expression You, it is clear, he does not include himself, and as he has excluded himself from the collective body of the nation he has denied the basis. You should retort to him and answer him: This is done because of what Hashem did for Me (Li) when I went from Egypt; for Me, but not for him; for had he been there, he would not have been thought worthy to be redeemed."
The Hagodoh expresses the Roshoh son as using the plural You, Lochem, instead of the singular Lecho. Why, isn’t he talking to his father? And doesn’t his father go on to answer him, Li velo Lo, for Me, in the singular? Further, the Hagodoh states that it is clear that he doesn’t include himself and therefore he has excluded himself from the nation. Why does his statement of Lochem exclude him from Klal Yisroel and what’s the meaning of this juxtaposition of Lochem with his denial of basic aspects of the Jewish religion? And why does this all make him so unworthy of the redemptive Exodus from Mitzrayim?
Further on the Hagodoh states, VeHi she’omdoh, And This is what stood with us throughout the generations. Which “This”? Many commentaries interpret this to mean that our Emunas Chachomim, faith in the authority of our sages, carried us through the generations. Our faith that our sages transfer our traditions and laws and interpret them in accordance with Divine-given and Divine-inspired authority. Where does this authority come from? Rashi states at the very beginning of Bereishis that the Torah should have started from Hachodesh Hazeh Lochem. Why, because this is the foundation of Klal Yisroel; the commandment that the onset of each month and thus the observance of each holiday are determined by the Rabbis.
What does this mean? That if the Beis Din determines that the month of Tishrei is tomorrow Monday, or the next day Tuesday, Rosh Hashonoh is on Monday or Tuesday. And that means that Hashem, the Almighty Omnipotent G-d, will not sit on His Throne of Judgment and judge the world until the day that the Jewish Beis Din has decided is Rosh Hashonoh. Some authority isn’t it?
Thus we see that the word “Lochem” means that the Rabbis were divinely granted the authority to interpret Torah laws. This is the basic concept of Torah Shel Baal Peh, the Oral Tradition. The Lochem commandment was given at the same time as the announcement to Klal Yisroel that they were to be redeemed this month of Nissan. Thus the Rabbis' Lochem authority is closely connected to the geulah redemption.
Now we can understand what is wrong with the Roshoh’s statement. The Roshoh truly is a “religious observant” Jew. If not he wouldn’t be sitting at the Seder. However he doesn’t feel the need to recognize the full authority of our rabbinical tradition. His question is what is this Lochem authority that you allege to have received? By asking this question he removes himself from the basic foundation of our nation, VeHi She’omdoh, this Emunas Chachomim that has carried us through the generations. And by denying the existence of the Lochem authority, as connected to the redemption, he has clearly indicated that just as he doesn’t recognize the Lochem, so too he isn’t worthy of the Exodus redemption.
The Hagodoh expresses the Roshoh son as using the plural You, Lochem, instead of the singular Lecho. Why, isn’t he talking to his father? And doesn’t his father go on to answer him, Li velo Lo, for Me, in the singular? Further, the Hagodoh states that it is clear that he doesn’t include himself and therefore he has excluded himself from the nation. Why does his statement of Lochem exclude him from Klal Yisroel and what’s the meaning of this juxtaposition of Lochem with his denial of basic aspects of the Jewish religion? And why does this all make him so unworthy of the redemptive Exodus from Mitzrayim?
Further on the Hagodoh states, VeHi she’omdoh, And This is what stood with us throughout the generations. Which “This”? Many commentaries interpret this to mean that our Emunas Chachomim, faith in the authority of our sages, carried us through the generations. Our faith that our sages transfer our traditions and laws and interpret them in accordance with Divine-given and Divine-inspired authority. Where does this authority come from? Rashi states at the very beginning of Bereishis that the Torah should have started from Hachodesh Hazeh Lochem. Why, because this is the foundation of Klal Yisroel; the commandment that the onset of each month and thus the observance of each holiday are determined by the Rabbis.
What does this mean? That if the Beis Din determines that the month of Tishrei is tomorrow Monday, or the next day Tuesday, Rosh Hashonoh is on Monday or Tuesday. And that means that Hashem, the Almighty Omnipotent G-d, will not sit on His Throne of Judgment and judge the world until the day that the Jewish Beis Din has decided is Rosh Hashonoh. Some authority isn’t it?
Thus we see that the word “Lochem” means that the Rabbis were divinely granted the authority to interpret Torah laws. This is the basic concept of Torah Shel Baal Peh, the Oral Tradition. The Lochem commandment was given at the same time as the announcement to Klal Yisroel that they were to be redeemed this month of Nissan. Thus the Rabbis' Lochem authority is closely connected to the geulah redemption.
Now we can understand what is wrong with the Roshoh’s statement. The Roshoh truly is a “religious observant” Jew. If not he wouldn’t be sitting at the Seder. However he doesn’t feel the need to recognize the full authority of our rabbinical tradition. His question is what is this Lochem authority that you allege to have received? By asking this question he removes himself from the basic foundation of our nation, VeHi She’omdoh, this Emunas Chachomim that has carried us through the generations. And by denying the existence of the Lochem authority, as connected to the redemption, he has clearly indicated that just as he doesn’t recognize the Lochem, so too he isn’t worthy of the Exodus redemption.
