As we examine the four aspects, we are told to ask,
Ma hu omer? - What does he say? Naturally, we can take meaning from what is actually said. Often, however, it is what is not said that provides understanding and insight.
The
chacham or wise son asks the detailed question about the pronouncements, regulations and laws concerning Pesach. On first blush, this seems to be a reasonable quest for knowledge so that the wise one will be able to fulfil all the requirements of Halachah. But, sometimes, such detailed questioning serves another purpose. It is sometimes used in arrogance to demonstrate one's (self assessed) vast knowledge. In these cases, there is the risk that
chacham may change into
rasha - wisdom into wickedness. It is this realization that gives a more subtle interpretation of the response. The wise son is told, "
ayn maf'tirin acher hapesach afikoman," literally, one should not eat anything else after the final taste of the Pesach sacrificial offering. But if we "unpack" the word
pesach in this context, we find
peh sach, a mouth (
peh) with the power of speech (
sach). The wise man is reminded that when his mouth is full with the power of speech - that is, when he is very knowledgeable - he should not partake of anything else that would be "brought on as dessert" (
afiko-man in Aramaic); in other words, trifling or the proverbial "icing on the cake." His knowledge must reside in humility and an appreciation of one's own limits and capacity.
Rasha or wicked son is traditionally thought of as not really being interested in the answer to his question, but rather is using the questioning as a mockery, demonstrating his disdain for the spiritual journey of redemption that others are travelling. Immediately the wicked one is rebuked: "God did this for
me when
I went out of Egypt.
You would not have been redeemed." We are at once told that such contrariness precludes redemption. But in considering ourselves as if we personally had come out of Egypt, we must realize that, in ancient times, no slaves were necessarily truly worthy, but all were liberated. How did this happen? The Children of Israel "cried out to God" and in this act of faith achieved redemption, regardless of their individual state or situation. This is consistent with the mystical tenet which affirms that ultimately, in the time of the
Mashiach (Messiah), everyone will be redeemed, including the unworthy. The lesson from the answer provided to
rasha now becomes interesting and hopeful: We will all eventually be redeemed; the only question is when. And by turning away from wickedness and our contrary nature, we can hasten the day for our personal redemption and liberation - whenever we individually choose to effect it.
The simple son,
tam, asks a simple question, "what is this?" or
mah zot? in Hebrew. The
Breslov Haggadah directs us to a passage from the mystical
Zohar that describes
mah as denoting Torah and
zot referring to the Divine Manifestation. The apparent simplicity of the question belies the profound understanding that has engendered it, at least from a Kabbalistic ground.
Mah zot? asks, "Is it not true that Divine Manifestation is achievable only through the Torah? If so, how can we explain that the Exodus from Egypt was accomplished through Divine Manifestation, even though the Torah was only given later (the Ten Commandments at Mount Sinai?) The answer - that it was the "strong hand" of God that brought us out - gives an insight into the true power of the Torah as the hand of God. But realizing the profundity of the question itself gives us a possible insight into the paradoxical nature of the apparently simple son: Through his relative silence, he displays his deep wisdom. Or, as Rebbe Nachman used to say, "The greatest of wisdom is not to be a wise man at all."
Finally we come to the son who does not know how to ask a question. We are told that we have the obligation to effect a beginning for this son by saying that "this" - our life of freedom - is what God did for "me when I went out from Egypt." This son displays the latency of the divine spark in each of us. As soon as we realize that the miraculous abounds around us, we can awaken our own divine spirit that lies dormant.
Our objective at the seder is ultimately to achieve awareness of Divine Manifestation and thereby liberate ourselves from whatever enslaves us, as I noted earlier. The parable of the Four Sons gives us insight into ourselves, into the complexity of our inner, often conflicted, nature. We learn to be wise, but humble; that we can choose the time to effect our redemption; that true wisdom lies in embracing the simple, yet profound; that the spark of divinity lies within each of us, and it is up to us individually to ignite it. It is a marvellous and beautiful examination of the nature of humanity.