Zeicher le-Mikdash

Rabbi Mayer Twersky

At the Seder, we eat koreich zecher le-mikdash. Interestingly, before eating, we explain that we are
doing so zecher le-mikdash. The Mishna Berura is bothered by the problem of hefseik, and rather
tentatively suggests that this explanation be omitted.117 Whilst the prevalent custom is to say the
zecher le-mikdash ki-hillel paragraph, the Mishna Berura's question highlights our self-conscious
preoccupation with zecher le-mikdash at the Seder.
Magid concludes with the beracha of asher gealanu. The original form of this beracha was
considerably shorter than our present version. After the standard opening, the beracha
immediately concluded with asher gealanu ve-ga'al es avoseinu me-mitzrayim. And, in fact, according
to Rabbi Tarfon, this compact version is the only valid text of the beracha. Rabbi Akiva, however,
maintains that after the destruction of the beis ha-mikdash we add to the beracha the request that
Hashem rebuild the beis ha-mikdash and restore the avoda118. A noble request, to be sure, but does
it really belong in this beracha? After all, this beracha caps our sipur yetzias mitzrayim. Its focus,
therefore, is retrospective. Thus, while the initial thanksgiving is appropriate, the concluding
petition seems, in context, inappropriate. We detect an emerging pattern; at the Seder we are
preoccupied with the beis ha-mikdash.
This preoccupation with the beis ha-mikdash is reflected in various minhagim of the Seder as well.
The Ramo quotes the minhag to eat an egg at the Seder zecher le-churban ha-mikdash because
tisha be-av falls on the same day of the week as the first night of Pesach119. Is this convergence
anything more than a coincidence of the calendar? Why is it important to mark this apparent
irrelevant fact? Furthermore, it certainly seems anomalous to introduce an element of mourning
into the Seder. Let us again note the preoccupation with the beis ha-mikdash.
The Netziv offers zecher le-mikdash as the reason for two other practices of the Seder, as well.
Before eating Karpas, we wash netilas yadayim. All year long, however, the prevalent, if
problematic, custom is that we do not wash netilas yadiyim before eating foods dipped in liquids.
Although the gemora clearly dictates that there is a rabbinic obligation to wash netilas yadayim,
we rely on the opinion of Tosafos ad locum that this obligation was only in effect in the time of
the beis hamikdash120. The question arises as to why, according to Tosafos, we do so at the Seder.
The Netziv explains that we wash zecher le-mikdash121. The Netziv (ibid) also explains the

117
Orach Chayim 475, Beur Halacha ibid.
118
Pesachim 116b
119
Orach Chayim 476:2
120
Pesachim l l5a and Tosafos ad locum
121
Introduction to commentary on the Hagadah (lmrei Shefer)

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custom of wearing a kitel at the Seder in terms of zecher le-mikdash. The meat of korbanos was
eaten in a manner befitting royalty. Accordingly, explains the Netziv, those eating the korban
pesach would wear robes, and we, zecher le-mikdash, emulate that practice by wearing a kitel.

Q What accounts for this preoccupation with the beis ha-mikdash? We are always supposed to
be mindful of the beis ha-mikdash, but our preoccupation at the Seder seems
disproportionate.
We can derive a crucial insight into yetzias mitzrayim and sipur yetzias mitzrayim from Shiras Ha-
yam. The shira celebrates the drowning of the Egyptians at Yam Suf, which consolidated and
clinched the political exodus from Egypt. Accordingly, the shira focuses retrospectively on that
seminal, miraculous event. Nevertheless, the shira concludes with a bakasha for the building of
the beis ha-mikdash.

You will bring them and implant them on the mount of your heritage, ‫תבאמו ותטעמו בהר נחלתך‬
a foundation for Your dwelling-place that You, Hashem, have made - ‫מכון לשבתך פעלת ה' מקדש‬
a Sanctuary (mikdash), my Lord, which Your hands established. :‫אדני כוננו ידיך‬
Shemot 15:17 ‫יז‬:‫שמות טו‬

In a remarkable display of symmetry, according to Onkelos (15:2), the shirah also begins by focusing
on the beis ha-mikdash. Zeh kale ve-anvahu, according to Onkelos, means: this is my God and I will
build for Him the beis ha-mikdash. The conclusion of the shirah, and, according to Onkelos, its
beginning, suggest that the building of the beis ha-mikdash was the culmination of yetzias mitzrayim.
Accordingly, the shira concludes with a bakasha for the building of the beis ha-mikdash.
The pasuk in sefer Melachim also indicates that the building of the beis hamikdash represented the
denouement of yetzias mitzrayim. Generally, in Navi, dates are expressed in terms of the reign of
the monarch. The Navi, however, dates the building of the beis ha-mikdash from yetzias
Mitzrayim as well. "And it was in the four hundred and eightieth year after the departure of the
children of Israel from Egypt, in the fourth year of Solomon's reign over Israel ... that he (began
to) build the house of the Lord.122" The Navi highlights the climactic connection between yetzias
mitzrayim and the building of the beis ha-mikdash by dating its construction accordingly.
In what sense was the building of the beis ha-mikdasn the culmination of yetzias mitzrayim?
When Ha-Kadosh Baruch Hu charges Moshe Rabeinu with the mission of leading Bnei Yisroel out
of Egypt, He tells him, "When you take the people out of Egypt, you will worship God on this
mountain”.123 Rashi, quoting the medrash, elaborates "I have a matter of great consequence
dependent on this departure of Bnei Yisroel from Egypt; they are destined to receive the Torah
upon this mountain three months after they leave Egypt." In other words, HaKadosh Baruch Hu
did not intend yetzias mitzrayim as an end unto itself. The pasuk indicates that yetzias
mitzrayim’s true significance was to facilitate kabolas ha-torah. On the other hand, we have

122
Melachim I 6:1
123
Shemos 3: 12

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inferred from Shiras Ha-yam that yetzias mitzrayim climaxed with the building of the beis ha-
mikdash. Are these two different, distinct goals of yetzias mitzrayim or are they interrelated?
Ramban, in his introduction to sefer Shemos, beautifully explains the interrelationship of kabolas
ha-torah, building the beis ha-mikdash and yetzias mitzrayim. Galus mitzrayim extended beyond
the geographical confines of mitzrayim and physical servitude to Pharaoh; galus lingered until
Bnei Yisroel returned to the spiritual station of their ancestors. This was achieved when Bnei
Yisroel experienced the divine revelation at Har Sinai. The intimacy at Sinai with the shechina
was not intended as a one time experience. Hashem sought to perpetuate the geulah by
commanding that we construct the Mishkan because "the secret of the Mishkan is that the Glory
which abode upon Mount Sinai should abide upon the Mishkan in a concealed manner." "Thus
Israel always had with them in the Mishkan the Glory which appeared to them on Mount
Sinai."124 The Mishkan, of course, was intended as a temporary abode for the shechina. The beis
ha-mikdash is Hashem's permanent home. Thus yetzias mitzrayim climaxed with ma'amad Har
Sinai; that climax was perpetuated with the building of the beis hamikdash.
The Mishna teaches that sipur yetzias Mitzrayim is accomplished by being maschil be-gnus u-
mesayem be-shevach.125 One element of our disgrace is that our ancestors were idolaters. The
corresponding praise is the spiritual peak that we attained - that Hashem brought us close to
Him, made us the chosen nation and allowed us to experience His unity.126 We became the
chosen nation at Har Sinai, seven weeks after the Exodus.127 Clearly, the mandate of maschil
be-gnus umesayem be-shevach requires that we look beyond what transpired the night of the
Exodus and look to what developed from the Exodus. Accordingly, the mandate of mesayem
be-shevach requires that we focus upon the beis ha-mikdash since yetzias mitzrayim culminated
with its construction. Hashem’s unity is experienced, most vividly and completely, in the beis
ha-mikdash.128
Thus, the beis ha-mikdash is an integral part of sipur yetzias mitzrayim. It is always a mitzvah to
remember the beis ha-mikdash.129 To do so at the seder is doubly significant because zecher le-
mikdash is an integral part of sipur yetzias mitzrayim; hence, our declaration before eating Koreich,
the various customs which are practiced zecher le-mikdash, and Rabbi Akiva's addendum to the
beracha of asher gealanu. Celebrating the building of the beis ha-mikdash is an integral part of our
sipur yetzias mitzrayim. It would be self-contradictory to ignore its destruction and not implore
Hashem for its rebuilding.
We can now appreciate that the convergence of the first day of Pesach and Tisha Be-av upon the
same day of the week is not a calendrical coincidence. It indicates that the tragic events of Tisha
Be-av negated part of the attainment of Pesach. Thus, it is indeed appropriate, as part of sipur

124
Vide Ramban, beginning of parshas Terumah, and Ramban, introduction to Sefer Shemos
125
Pesachim 116a
126
Rambam, Chamet U’matzoh 7:4
127
Shemos 19:5
128
Miracles were commonplace and many elements of natural law were suspended - vide Avos 5:2, Yoma 21a. For
this reason the shem ha-meforash was pronounced in the beis ha-mikdash. Vide Sotah 37b, 38a.
129
Sukah 41a

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yetzias mitzrayim, to eat an egg at the Seder zecher le-churban ha-mikdash. We show our
appreciation for Hashem’s gift, the culmination of the Exodus, by subtly and symbolically
mourning its loss.
Recognizing the prominence of the beis ha-mikdash within sipur yetzias mitzrayim illumines
several other hitherto obscure features of the Hagadah. In the al achas kamah ve-chamah and
dayeinu passages we trace the miraculous, beneficent course of Jewish history well beyond the
exodus until the construction of the beis ha-mikdash. Primo facie, the relevance of these historical
chronicles to sipur yetzias mitzrayim is dubious and their terminus arbitrary.
Moreover, according to the Vilna Gaon, the Mishnah includes within sipur yetzias mitzrayim a
similar, albeit compressed, chronicle of Jewish history. The Mishnah teaches that we introduce
our singing of Hallel by acknowledging that we are obligated to thank Hashem "who took us
from slavery to freedom, from misery to joy, from mourning to festival, from gloom to a great
light, from servitude to redemption". The Vilna Gaon explains that these phrases refer to
successive events or generations.130 Thus "from slavery to freedom" refers to the Exodus, "from
misery to joy" at yam suf, "from mourning to festival" at Har Sinai, "from gloom to a great light"
from the desert to Eretz Yisrael, and "from servitude to redemption" from the days of the Judges
to the days of David and Shlomo.
The reason for these chronicles is abundantly clear. The halacha of maschil be-gnus u-mesayem
be-shevach requires us to narrate the story of the Exodus and also its culmination, its crowning
glory. Accordingly, we trace the course of Jewish history until the construction of the beis ha-
mikdash when, in the words of the Vilna Gaon, the redemption was complete.
We can also appreciate another prime element of sipur yetzias mitzrayim. The centerpiece of
sipur yetzias mitzrayim is the exposition of the parshah Arame Oveid Avi (Devarim ch. 26).131 The
Mishna, however, does not explain why this parshah was chosen. Why not, for instance, the
parshios in Sefer Shemos which provide a more extensive account of our servitude and
redemption?132 The unique feature of Arame Oveid Avi is that it highlights the connection
between yetzias mitzrayim and the beis ha-mikdash. The parshah begins Arame Oveid Avi va-
yeired Mitzrayimah and concludes ve-yevieinu el ha-makom ha-zeh, which, of course, refers to the
beis ha-mikdash.
This point is subject to an obvious challenge. We omit the final pasuk, vayevieinu el ha-makom
ha-zeh. Why is the main pasuk missing? Ikar chaser min ha-sefer! Rabbi David Zvi Hoffman and
the Rov, however, both maintain that originally in the time of the beis ha-mikdash this final verse
was included, as per the Mishna's instruction that the entire parshah is to be expounded. Only
subsequently, due to the destruction of the beis ha-mikdash, were we forced to omit this verse133.

130
Commentary to Hagadah ad locum
131
Pesachim 116a
132
Vide Ohr Sameach on Rambam Chametz U’matzoh 7:4. The Rov z”l explained that the Seder is dedicated to
masorah. Accordingly, Chazal selected the terse account in Arame Oveid Avi to be elaborated by the Tora she-ba 'al
peh rather than the lengthier one in Sefer Shemos where the role of Tora she-ba'al peh would be less prominent.
133
Melamed Le-ho'il 3:65; Reflections of the Rav, pp. 210-11

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Our analysis also illumines a comment in Pirkei DeRabbi Eliezer. When Hashem charges Moshe
Rabeinu with the mission of taking the Jews out of mitzrayim, Moshe demurs. "Send whomever
You will send."134 Pirkei DeRabbi Eliezer amplifies Moshe Rabeinu's response. "Send whom You
wish, as it will not be my fate to bring the Israelites into the Land of Israel and to be their redeemer
in the future."135 This response would otherwise be a non sequitur. Why decline one mission
because you can not fulfill a second one? But, of course, Moshe Rabeinu's response is very cogent.
The Exodus was only the beginning of the mission; the mission would not be complete until the
Jewish people entered Eretz Yisroel and constructed the beis ha-mikdash. Hence, Moshe Rabeinu
argued that the mission should be entrusted to one who could fulfill it in its entirety.

134
Shemos 4:13
135
Quoted by Rashi ad locum

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