The Bitterness of Maror

This article answers a basic question: What is the concept of "bitterness" represented by Maror? We answer this question using the most reliable commentary ever: Torah she'baal Peh (the Oral Torah).

Apr 20, 2016

Originally posted in March 2012. Click here for a printer-friendly version of this blog post.

Artwork: *Ego Erasure*, by Steve Belledin

The Bitterness of Maror

Every year on the night of the 15th of Nisan we read Rabban Gamliel’s explanation of maror in the Hagadah: "Why do we eat this maror? Because the Egyptians embittered the lives of our fathers in Egypt." This raises two very basic questions:

What was this "bitterness"? There are many types of bitterness, and "bitter" can mean different things to different people. What, exactly, does the Torah mean by "bitter"? What is the nature of this emotional experience?
Why is "bitterness" the quality of the Egyptian servitude that Hashem chose to memorialize in one of the central mitzvos of Pesach? After all, there are many aspects of the Egyptian servitude which could have been chosen, such as "oppression," "pain," "suffering," "agony," etc. "Bitter" seems to be rather tame compared to these other qualities. Why, then, do we focus so much on the bitterness?

The pesukim cited by the Hagadah provide a clue. Here are the pesukim in context, with one important term left untranslated:

The Egyptians enslaved the Children of Israel b’farech. They embittered their lives with harsh labor, with mortar and bricks, and with all labor of the field – all of their labors with which they enslaved them b’farech. [1]

It is clear from these pesukim that the bitterness arose from one dimension of the Egyptian servitude in particular, namely, the avodas parech. The question is: What is avodas parech?

The conventional translation follows Rashi, who renders "avodas parech" as "backbreaking labor." But there is another definition - a halachic definition, established by Torah she'baal Peh (the Oral Torah). When detailing the laws regarding the treatment of an eved ivri (Hebrew slave), the Torah says: “you shall not subjugate him b’farech.” [2] As it so happens, there is an actual mitzvas lo taaseh (Biblical prohibition) against forcing an eved ivri to do avodas parech. [3]

The Rambam explains that there are two types of avodas parech: a task which has no prescribed limit (e.g. commanding an eved to dig a hole without specifying its dimensions or providing a time frame for completing the task) and a task which has no real purpose (e.g. commanding an eved to dig a hole and then fill it up again immediately thereafter, or to boil water for no reason). [4]

In other words, avodas parech refers to a task which cannot be accomplished. Either the task cannot be accomplished by virtue of its requirements (i.e. the activity itself is undefined or unlimited) or it cannot be accomplished by virtue of its very nature (i.e. there is nothing to accomplish because the task is purposeless). [5]

In light of this definition of avodas parech, we can now answer our first question: What, exactly, is was the "bitterness" of the avodas parech in Egypt? I believe the answer is as follows: avodas parech is ego-breaking labor, and the "bitterness" is the experience of ego-depletion – the sense of utter worthlessness and meaninglessness which results from involvement in futile work.

In order to feel that one’s life has value, one must be involved in something real; one must be involved in a craft which produces an actual good, not a vague or meaningless activity which yields no real benefit. It is for this reason that avodas parech is experienced as the most oppressive type of slavery. To be a slave is degrading enough, but at least a slave can take pride in his work. But by forcing a slave to engage in avodas parech, he is stripped of this last shred of human dignity.

Now we are in a position to answer our second question: Why did Hashem choose to memorialize the bitterness of the Egyptian slavery, above all other qualities? Because the avodas parech represents the height of the Egyptian cruelty and the depth of Bnei Yisrael's suffering. It shows that the Egyptians did not enslave Bnei Yisrael out of mere self-defense or self-interest, as they claimed was their motive ("Come, let us outsmart [the nation of Israel] lest it become numerous, and it may be that if a war will occur, it, too, may join our enemies, and wage war against us and go up from the land” [6]). Their intent was to torment us, even to the point where they were willing to waste valuable resources by forcing their slave population to do busywork. That is why their punishment at the hands of Hashem was so harsh.

Now that we've answered our major questions, I would like to suggest one more idea, which is more on the speculative side. (Please pardon me for straying into the realm of drush from this point until the end.)

I will preface this with a premise I heard from my Rosh ha'Yeshiva. [7] Yetzias Mitzrayim (the Exodus from Egypt) was our nation's first encounter with mitzvos. As such, the mitzvos of Pesach, Matzah, and Maror were uniquely designed to serve as an introduction to avodas Hashem. It is for this reason that their philosophical reasons were embedded in their halachos in such an uncharacteristically overt manner. Historically, these "inaugural mitzvos" served as an induction of Bnei Yisrael into the Torah regimen. This mitzvah-inauguration is repeated every year, on "the night of the mesorah," in which fathers introduce their children to their Torah inheritance, and all Jews have the opportunity to rekindle their relationship with mitzvos.

In light of this premise, my question is as follows: What fundamental idea does the mitzvah of maror teach us about avodas Hashem? I can understand the centrality of the Korban Pesach (the Passover sacrifice) to the mitzvah-system. The korban Pesach was a rejection of avodah zarah (idolatry), and the purpose of the entire Torah is to uproot avodah zarah. [8] Matzah is also fundamental, insofar as it embodies the idea of geulah, which is both the starting point and the ultimate destination of our national trajectory. But what about maror? What foundational role does the bitterness of the avodas parech play in our first lesson of avodas Hashem?

Perhaps we can say as follows. Pesach is not only about our physical/bodily servitude and freedom. Pesach is about our metaphysical/spiritual slavery and redemption as well. This is reflected in the conclusion of the blessing at the end of the Maggid section, in which we praise Hashem “al geulaseinu ve’al pedus nafsheinu” (“for our redemption and for the redeeming of our souls”).

As a high school teacher, I have encountered many teenagers who relate to avodas Hashem as avodas parech. They view halacha as a hodgepodge of vague, meaningless activities which serve no real purpose in their lives. Consequently, they experience the life of mitzvos as a toilsome burden. Unfortunately, there are also many adults who share this view.

In reality, avodas Hashem is the antithesis of avodas parech. Whereas avodas parech is meaningless, frustrating, and yields no benefit or sense of accomplishment, avodas Hashem is where we tap into real meaning, ultimate fulfillment, and true success as a human being.

By focusing on the "bitterness" of avodas parech through the mitzvah of maror, we are prompted to reflect on our lives and ask ourselves, “Do I relate to avodas Hashem as avodas parech?” If so, then there is only one path to redemption: to strive for a clear understanding of what we are doing and why we are doing it. Only by pursuing knowledge of halacha and taamei ha’mitzvos (the reasons for the commandments) can we redeem ourselves from “avodas parech mode” of mitzvah observance and truly appreciate the life of freedom afforded by avodas Hashem, as Chazal teach: “Ein lecha ben chorin ela mi she’oseik b’Talmud Torah” (“The only person who is truly free is one who involves oneself in learning Torah”). This is the type of freedom we ought to bring to mind when contemplating the bitter slavery represented by the maror.

This year we are slaves; next year, may we be truly free.

[1] Sefer Shemos 1:13-14
[2] Sefer Vayikra 25:43
[3] see Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Sefer ha'Mitzvos: Lo Taaseh #259; Sefer ha'Chinuch: Mitzvah #346
[4] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer Kinyan, Hilchos Avadim 8:6
[5] I've heard that there's a midrash to the effect that the Egyptians forced Bnei Yisrael to build foundations on quicksand, so the more layers they built, the more the building would sink. This would definitely qualify as avodas parech, and would support the explanation I am giving here. I wasn't able to track down this midrash, but if anyone does, please let me know and I'll add it to the post.
[6] Sefer Shemos 1:10
[7] This shiur took place a while ago, so it's possible that this idea is not exactly what he said. If it is, then I'm saying this b'shem omro. If it isn't, then treat it as a product of my own understanding.
[8] see Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer ha'Mada, Hilchos Avodah Zarah 2:4; Rabbeinu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Devarim 4:3; Sefer ha'Chinuch Mitzvah #26

The Rabbi Schneeweiss Substack

Discussion about this post