April 18 -19, 2008/ 14 Nissan 5768

By Rabbi Chaim Steinmetz

The Shabbat before Pesach is traditionally referred to as "Shabbat Hagadol" or the "Great Shabbat." The actual origin of this name is obscure, and in fact Menahem Kasher's Haggadah Sheleimah (pages 50-54) cites nine different reasons for this unusual title.

Whatever the actual origin of this name may be, these multiple commentaries offer some fascinating insights into the holiday of Pesach and the meaning of freedom. I would like to cite two of them: the comments of the Baalei Tosafot and Hizkuni to Shemot 12:3.

The Baalei Tosafot quote a Midrash that states on the Shabbat before Passover, the Jews took lambs in preparation for the Passover sacrifice. By taking lambs, which were worshipped by the Egyptians, as a sacrifice, they enraged the Egyptians who then gathered around them to kill them. The Jews were miraculously saved by God. Because of this great miracle, it is therefore called "Shabbat Hagadol."

This is certainly not the most exceptional miracle that occurred to the Jews in Egypt. Yet it warrants special notice because this miracle occurred as the Jews were taking their first step to freedom. Taking the lamb was a major act of defiance. By doing so, the Jews were announcing their independence and refusal to accept Egyptian hegemony. The subsequent miracle was great not because of its size, but because of its impact. It is "great" because it coincides with the first act of defiance by the Jews, the first moment of true freedom. This explanation of Shabbat Hagadol highlights the political aspects of the exodus, of freedom from oppression.

Hizkuni (12:3) gives another reason. Since taking the lamb in preparation of the Passover sacrifice is the first mitzvah of the Torah, it is called Shabbat Hagadol because it is the day when the first mitzvah was performed. This explanation sees the events of Shabbat Hagadol from a spiritual perspective, in terms of the performance of mitzvot. In actuality, the political and spiritual aspects of the exodus are deeply intertwined. The Mishana in Pirkei Avot (6:2) tells us that only one who observes the Torah can be considered truly free. This is because (to borrow the terminology from Isaiah Berlin) there are two concepts of freedom: One, "freedom from," being free from interference, and two, "freedom to," which is to have a particular purpose and goal, to become a fully developed personality.

"Freedom to" is an extremely important Jewish value. The performance of the first mitzvah is an important step in the direction of "freedom to," of having a purpose in life. 

Ultimately, "freedom to" has a more enduring effect. It is difficult to understand why we would celebrate Passover during the many times in our history we were oppressed. After all, what good was the freedom from Egypt when we were being oppressed by the Babylonians, the Romans, and the Germans? The answer is that we can still commemorate the element of "freedom to," that we have a Torah and we have values. Having a purpose in life that can help us to transcend physical suffering. At times we may lose "freedom from," but once we were redeemed from Egypt we always have "freedom to." 

May God give us the strength to maintain our freedom, and the inspiration to nourish our spirit.

Rabbi Chaim Steinmetz is Rabbi of Tifereth Beth David Jerusalem in Cote St. Luc, Quebec and an Honorary Alumnus of YCT.