The number four figures quite prominently during Pesach: we ask the four questions, we drink four cups of wine, and we talk about four sons. There are those who even divide the Haggadah into four distinct sections and themes. Drinking wine symbolizes freedom, and at the Seder, we commemorate our freedom in this manner. Why though, do we need to drink four cups of wine? What is the significance of the number four in this regard?
Our Sages teach us that the four cups of wine correspond to yet another set of four, one that we find in the narrative of the exodus. The verse says, “Therefore, tell Bnei Yisrael (the Children of Israel) that I am G-D! I will remove you out from the bondage of Egypt, and I will save you from slavery; I will redeem you with an outstretched arm and great miracles. I will take you to be my nation, and I will be your G-d” (Exodus 6:6 – 7). There are four terms for redemption mentioned, and therefore we drink four cups of wine to commemorate these promises and their fulfillment.
Rabbi Ron Wittenstein explores this idea a bit further: “Let’s explore this idea a bit further. The number four appears in yet another place in the narrative. When G-d tells Moshe that the time has come to redeem the nation, He describes to Moshe the hardships that Bnei Yisrael are experiencing in their slavery. The Torah says, “G-d says, ‘I have seen the lowliness of my people who are in Egypt; the cries caused by the taskmasters I have heard, for I have known their suffering. I will go down and save them from Egypt… I have observed the pressure that Egypt has been placing upon them’” (Exodus 3:7-9). Here as well, there are four words used to describe our distress. It seems that this is telling us that the same way that we suffered in Egypt (described by four words) so, too, we are redeemed with four aspects of salvation.
It is possible to add even more depth to this idea, and to show how each term used in redemption is corresponding to a level of pain.
(1) The hardest type of slavery was when there was slavery with constant pressure; removal from bondage alleviates this pressure.
(2) Even without this pressure, we were still enslaved and suffering; the next level of our salvation was being saved from the slave labor.
(3) During our enslavement we cried out to G-d from our pain; G-d saves us and we can now call out to Him in praise of His redeeming us with miracles and wonders.
(4) We were downtrodden, with a slave mentality, viewing ourselves as lowly; G-d promises, “I will take you to me and you will be My nation,” elevating us to be His chosen people.
One idea that we see from this is that even with the hardships that arise in life, when the time of redemption comes, it is a complete one; a redemption that takes all aspects of the suffering into account. At the end of each Seder we say, “L’Shana Haba B’Yerushalayim!” Next year in Jerusalem. This prayer symbolizes our national wish to once again be redeemed and to live in a world of peace and freedom for all mankind. This prayer is apropos for the end of the Seder, since after our telling about the first exile and the amazing redemption from it, we end asking Hashem to bring the final redemption.
Prepared by Devorah Abenhaim
