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If we don't say Hallel on Purim (פורים) because we remained slaves to Achashverosh, why celebrate freedom on Pesach (פסח) when Jews have faced countless other enslavements throughout history? The shiur develops the yesod that yetzias Mitzrayim was an eternal moment transcending time itself, establishing our permanent identity as benei chorin. All subsequent persecutions are merely temporal experiences while our core freedom through connection to Hashem (ה׳) remains constant.
Rabbi Zweig begins with a fundamental question from the Gemara (גמרא): if we don't say Hallel on Purim (פורים) because we're still slaves of Achashverosh, why do we celebrate freedom on Pesach (פסח) when we've simply exchanged one slavery for another throughout history? This leads to deeper questions about Pesach's unique character - why must we feel as if we personally left Egypt, unlike other holidays where we merely remember historical events? The rabbi addresses several perplexing aspects of the Seder: why experts must still tell the story in question-and-answer format, why we mention the exodus daily yet Pesach night is different, and why matzah serves as both the symbol of freedom and the "bread of affliction." He explains that matzah's dual nature reflects a profound truth - one cannot truly experience freedom without first understanding slavery.
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Discussion of why we don't say Hallel on Purim (Megillah 14a)
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How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
