by Rabbi Yisroel Rubin
based on the teachings of The Lubavitcher Rebbe, ZT"L

Although our faith is based on an unquestioning belief in G-d and His Torah, Judaism also encourages us to ask and inquire, to learn, think, and understand.

The central part of the Haggadah opens with the Four Questions, asked by the youngest member of the family. The recital of the Four Questions is no trivial matter. The younger children have been memorizing the words, preparing in school for this special presentation. Some children may be shy or nervous; they will require coaxing or prompting.

Yet this precious moment gives a child a large sense of accomplishment and gives the adults much nachas. Even if the child does not fully understand the meaning of the questions, his or her proud parents and grandparents listen carefully to every word as their little one chants the familiar tune.

The asking of the Four Questions is so important to the Passover ceremony that if the child does not ask on his or her own initiative, it is our duty to arouse an interest, to literally beg the question. The custom to dip karpas in saltwater was instituted as part of the ritual for this very reason — so that the children will notice that something is different this night.

(It should be noted that it is not only the major Jewish observances that carry educational value. Sometimes it is the seemingly small matters, such as the dipping of the karpas, that make the biggest impression on a child’s mind.)

Our response to the Four Questions fulfills the Torah’s instruction to pass on the story of the Exodus. This actually serves as a rite of passage of historic proportions. It is at this juncture that the younger generation expresses the interest to accept the baton of Jewish tradition relayed to it by the older generation, continuing a 3,300-year-old tradition begun at the Exodus.

Questions for Adults
“Even if we are all wise, understanding and knowledgeable . . .” (Haggadah).

Whatever spiritual level of meaning and significance we attain at the Seder, it is a child who triggered the discussion. Even the narrative of the most distinguished Talmudic scholars, whose Seder lasted until dawn, came as a response to a youth’s question.

Let us remember that the Four Questions are not there just for the sake of the children. Even one who celebrates the Seder alone must begin the Haggadah by reciting the Four Questions to himself. The Four Questions are in no way childish. Kabbalistically, they are very significant even in the higher realms, representing spiritual relationships in the supernal worlds and spheres.

The significance of asking questions is relevant not only to the night of Passover itself; it applies to each day throughout the year. Although our faith is based on an unquestioning belief in G-d and His Torah, Judaism also encourages us to ask and inquire, to learn, think, and understand, so that we quench our intellectual thirst. We must consider that questions are not meant only for children. Do we adults pretend to be so knowledgeable that we have nothing to ask? Has Judaism become so routine and blasé to us that we are not determined to learn more, to delve deeper into the Torah and its message?

The Haggadah teaches us that Judaism is not afraid of questions. In fact, the Torah anticipates, welcomes, and encourages queries. The Talmudic style of learning of shakla vetarya is based on a question-and-answer system. The Talmudic Sages would probe and probe, taking nothing for granted. Accepting matters on faith is not necessarily always a virtue. As we read in Ethics of the Fathers (2:5): “The shy person does not learn.”

The Torah has the answers, ranging from the very basic to the most complex and profound. The Torah addresses people on all levels. The Torah is infinite, and what can easily be understood on a superficial level has further meaning at a deeper level. Study leads to a cycle of more questions and answers, in our constant and continual quest for the Torah’s depth and essence.

Those who think they know everything about Torah actually know very little. The story is told about an ignoramus who was surprised to find his rabbi studying late into the night. Instead of appreciating his rabbi’s diligence and dedication in pursuing the Torah’s infinite wisdom, he was disappointed. “Rabbi, didn’t you learn it all when you were in rabbinical college? Hadn’t you already completed your courses when we hired you as our rabbi?”

The Fourth Son
The Haggadah introduces us to the Four Sons. The first three sons have well-defined personalities. The last son, the one “who does not know how to ask,” remains an enigma, as the commentaries do not clearly define his problem. Who is the fourth son, and why is he not saying anything? Why doesn’t he ask?

This son generally is dismissed as a nebbish, a tongue-tied imbecile who cannot communicate at all and knows virtually nothing. However, it cannot be that simple. If he is but another version, perhaps a sub-category, of his brother the Simpleton, why is he listed separately? Indeed, the Haggadah’s answer to the last son is more elaborate and sophisticated than the answer it gives to the Simpleton.

Let us not underestimate this son. He (or she) may actually be a highly educated, highly sophisticated person, holding several degrees, even a Ph.D. He may be full of questions, answers, and ideas when it comes to any other matters. His problem is that his mind shuts down when it comes to Torah.

This person may even be observant for all practical purposes, but he is completely satisfied at — and resigned to — his level. He feels no need for spiritual growth, to progress through learning, which begins by asking. He may actually respect Judaism to the extent that he does not wish to challenge it with his questions! He is satisfied to accept it all on blind faith, for he sees no room in Torah and Judaism for intellectual queries and discussion. It is not that he is stupid; the problem is that he is so apathetic and indifferent to Judaism that he has lost any interest in asking.

The Haggadah teaches us not to ignore this indifference. It is not enough to throw him a brief statement as we do to the Simpleton. We must utilize every avenue to arouse his interest and open him up to the intellectual beauty of Judaism. As our son, he is our responsibility.

By interacting with all types of children, we will raise wholesome families who will merit the true and complete Redemption, through our righteous Mashiach. In the words of the Prophet Micah (7:15): “As in the days when you came out of the land of Egypt, I will show them wonders,” very soon.

Adapted from Likutei Sichos Vol. 31, p. 67.
(Copyright Rabbi Yisroel Rubin, Director, Chabad Outreach Centers, Albany, NY.)