Chapter I

כי ישאלך בנך לאמר מה העדות והחקים
והמשפטים אשר צוה ה׳ אלקינו אתכם
ואמרת לבנך עבדים היינו לפרעה במצרים
ויוציאנו ה׳ ממצרים ביד חזקה

"When in the time to come your child will ask you: 'What are the testimonies, statutes and laws [i.e., what is the meaning of the mitzvos that are divided into the three above-mentioned categories]1 that G-d our L-rd has commanded you?' You shall say to your son: 'We were slaves to Pharaoh in Egypt, but G-d brought us out of Egypt with a mighty hand.' "2

Jews are divided into four categories, though all are called G-d's children, as the verse testifies:3 "You are children to the L-rd, your G-d." These four categories are represented by the four types of sons described in the Haggadah:4 the wise, the wicked, the simple and the one who knows not how to ask. [The first] three know how to question, while the fourth lacks this ability. Though the questioners generally ask the same type of question what is the meaning of Torah and mitzvos, and how are they tied in with the Exodus we are able to discern the nature of the questioner by the way he phrases his question,5 and the answer is tailored accordingly.

There are individuals who are aware that something extraordinary is occurring, but who are so busy with other matters, or so coarsened, that not only do they not know the meaning of the exceptional events, but they do not even know how to ask about them. They are unaware that these events are connected with the forthcoming Redemption, Torah and mitzvos. Such individuals are described by the phrase "they know not what to ask." They must be told about Moshiach's coming, and G-d's promise in the Torah and Prophets6 that He will redeem us from exile and lead us to Eretz Yisroel through our righteous Moshiach.

Our sages have foretold7 that prior to the Redemption, the world will suffer chevlei Moshiach, the "birthpangs of Moshiach." This is the significance of the extraordinary suffering and cataclysmic world events which we are now witnessing. Through teshuvah we can ease the [sufferings of] chevlei Moshiach.

Another category of people are aware that these exceptional events are connected with Torah and mitzvos observance. Their question is: "How is this connected to Moshiach's coming?" They also ask: "What is this?8 Why are these afflictions also being visited upon Jews who observe Torah and mitzvos?" Such a questioner is a tam, a simple-minded individual. He must be taught that the extraordinary Jewish suffering and earthshaking world events of chevlei Moshiach are a manifestation of what the prophet predicted:9 "If not but with a mighty hand shall I rule over you." As the Talmud says:10 "Calamity befalls the world only when evildoers are to be found within it, though retribution begins with the righteous."

Others [atheists and heretics] ask: "What manner of service is this for you"11 [i.e., why do you attach such significance to these events]? They explain the extraordinary suffering and world events in their usual heretical fashion, for they deny chevlei Moshiach as well as Moshiach's coming. They do not desire redemption, and question Torah and mitzvos when they ask: "What manner of service is this for you?" Not only do they deny the validity of Torah and mitzvos, they cannot stand the fact that other Jews study and observe.

One who so questions is an evil person, a rasha , [written with the three letters (רשע) reish, shin, ayin]. The response to a rasha12 is to eliminate the shin from the word rasha13 [leaving only the reish and ayin, which spell (רע) ra or evil], i.e., taking away from them the Jewish customs which they desire to perform [in an unholy manner], which leaves them with only their evil. [Since that which is wholly evil cannot continue to exist, this state shall cease as well]. An evil person is to be reminded that at the time of the Exodus from Egypt there were also those who denied the redemption, even after G-d had shown explicit miracles. G-d waited patiently until the plague of darkness, hoping they would repent. All disbelievers who did not repent died [during that plague].14

G-d is again giving those who deny the coming Redemption an opportunity to repent.

There are those who question the meaning of mitzvos that involve physical action.15 These questioners are wise, for they realize that G-d is truly our G-d [and include themselves among the believers]. Their question is only: "What is the significance of these mitzvos ?" Such people are to be told that the taste of the Passover offering must always linger.16 When this is understood, the connection between the performance of mitzvos and the coming Redemption will be self-evident. The questioner will also understand that through teshuvah, the chevlei Moshiach are eased, for G-d's intent is that each person develop himself to the point where he will come to love G-d.

In summary: The Torah speaks of four categories of Jew. He that does not know what to ask must be told that today's extraordinary Jewish suffering and earthshaking world events are part of chevlei Moshiach, and are an admonition that teshuvah be done before the coming Redemption. The simple person must be told that chevlei Moshiach fulfills the prophecy: "If not but with a mighty hand shall I rule over you," and that its purpose is to bring Jews to teshuvah so that the Redemption may come. The wicked person, who explains everything along heretical lines, should be reminded that during the first redemption G-d waited till the plague of darkness for the wicked to repent; those that did not, died. Now, too, G-d awaits the repentance of the wicked. The wise person, who is aware that G-d is our G-d, should be made to understand the significance of those mitzvos that involve physical action.