The Rambam (Sefer HaMitzvos 157) writes that it is mandatory for us to remember/reflect on the various trials and tribulations that we experienced in Egypt, so that we can properly pay gratitude to Hashem for saving us. Unless one understands the pain, he is unable to be makir tov, pay gratitude. Horav Yaakov Cohen, zl, delves into Rambam’s source for this comment. Nowhere in the Torah does hakoras hatov play a role in the mitzvah to remember Egypt. He cites the AbudRaham, who quotes Rishonim, who explain the term haggadah, which serves as the seder night’s primer, as being derived from the declaration accompanying the bringing of the Bikkurim, Higadeti ha’yom l’Hashem Elokecha, “I told today to Hashem, your G-d.” The Targum Yerushalmi interprets haggadah as a language of hodaah, gratitude. Thus, this can serve as a source for the Rambam’s position that v’higadeta le’vincha is an expression denoting gratitude.
With this idea, Rav Cohen distinguishes between the constant mitzvah to relate the story of the Exodus and the mitzvah of sippur yetzias Mitzrayim that applies to Pesach night. On Pesach, we do more than relate; we thank. Every word that we utter is an expression of appreciation and gratitude.
Perhaps this is why the Seder has received such overwhelming acceptance throughout the Jewish community. To the serious-minded Jew, relating the story of the Exodus is both a mitzvah and an expression of gratitude. The less-than-observant Jew might not be into mitzvah performance, but who does not appreciate a thanksgiving celebration? Furthermore, the Pesach seder is a formative experience, passed down through the generations. It shapes our perspective of freedom, responsibility and connection to Hashem. The gratitude expressed at the seder is not merely for favors received, events of the past which have transformed us. It is our gratitude for the ongoing freedom and identity shaped by the Exodus.
