Questioning Like Children

The sources in the Torah that relate to the mitzva of telling the story

(ח) וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם.

(8) And you shall explain to your son on that day, ‘It is because of what the LORD did for me when I went free from Egypt.’

(כו) וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם.

(26) And when your children ask you, ‘What do you mean by this rite?’

(יד) וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרַיִם מִבֵּית עֲבָדִים.

(14) And when, in time to come, your son asks you, saying, ‘What does this mean?’ you shall say to him, ‘It was with a mighty hand that the LORD brought us out from Egypt, the house of bondage.

(כ) כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה' אֱלֹקֵינוּ אֶתְכֶם.

(20) When thy son asketh thee in time to come, saying: ‘What mean the testimonies, and the statutes, and the ordinances, which the LORD our God hath commanded you?

The Mishna

Who recites the Ma Nishtana?

Is it a question or a declaration?

מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:

They pour a second cup [of wine] for him. And here the son questions his father. And if the son has insufficient understanding, his father teaches him: Why is this night different from all [other] nights? On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread. On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat]. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice. And according to the son's intelligence, his father instructs him. He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.

The Seder Night: An Exalted Evening, Rav Soloveitchik (29)

Mah Nishtana can be understood as a single affirmative statement (How Different is this night from all other nights!) similar to the phrase "מה נורא המקום הזה" "how awesome is this place" (after Jacob awakes from the dream of the angels going up and down the ladder in Genesis 28:17)... It highlights the fact that we do not just perform the mizvah without experiencing its normative character and great importance. We declare that we are ready, with all of our heart and soul and body to fulfill the mizvah will full awareness and to do G-d's will.

What if a child doesn't ask a question?

תנו רבנן:

חכם בנו-- שואלו.

ואם אינו חכם-- אשתו שואלתו.

ואם לאו-- הוא שואל לעצמו.

ואפילו שני תלמידי חכמים שיודעין בהלכות הפסח שואלין זה לזה:

מה נשתנה...

The Sages taught: If his son is wise and knows how to inquire, his son asks him. And if he is not wise, his wife asks him. And if even his wife is not capable of asking or if he has no wife, he asks himself. And even if two Torah scholars who know the halakhot of Passover are sitting together and there is no one else present to pose the questions, they ask each other Ma Nishtana....

(א) מצות ספור יציאת מצרים - לספר בענין יציאת מצרים בליל ט''ו בניסן.

כל אחד כפי צחות לשונו, ולהלל ולשבח לשם יתברך על כל הנסים שעשה לנו שם. שנאמר (שמות יג ח) והגדת לבנך.

וכבר פרשו חכמים, (מכילתא בא שם) דמצות הגדה זו הוא בליל ט''ו בניסן בשעת אכילת מצה.

ומה שאמר הכתוב ״לבנך,״ לאו דוקא בנו, (פסחים קטז, א) אלא אפילו עם כל בריה.

(ב) וענין המצוה, שיזכר הנסים והענינים שארעו לאבותינו ביציאת מצרים, ואיך לקח האל יתברך נקמתנו מהם.

אפילו בינו לבין עצמו, אם אין שם אחרים, חיב להוציא הדברים מפיו, כדי שיתעורר לבו בדבר, כי בדבור יתעורר הלב (עי' סהמ''צ להרמב''ם מ''ע קנז).

(1) The command of telling the story of the exodus from Egypt is fulfilled by telling the story of the exodus from Egypt on the 15th of Nisan. Everyone should tell the story according to his rhetorical abilities and should praise God for the miracles God performed there, as it says in Exodus 13:8, "you shall tell your child..." And our sages already explained in Midrash Mechilta Parashat Bo on that verse that the mitzvah of telling the story on the 15th of Nisan should take place at the time one eats the matza, i.e. during the seder.

Furthermore, in that the verse says one should tell "your child," it does not mean specifically ones child. It means any human being.

(2) The crux of the commandment is to recall the miracles and events that took place to our ancestors at the exodus from Egypt and how God took vengeance on our enemies.

Even when alone, if no others are present, a person is obligated tell the story audibly so that his mind will be stimulated about the subject; for speech stimulates/activates one's mind.

The Talmud emphasizes the role of the seder leader as instigator of questions

למה עוקרין את השולחן?

אמרי דבי רבי ינאי: כדי שיכירו תינוקות וישאלו.

אביי הוה יתיב קמיה דרבה. חזא דקא מדלי תכא מקמיה.

אמר להו: עדיין לא קא אכלינן, אתו קא מעקרי תכא מיקמן.

אמר ליה רבה: פטרתן מלומר מה נשתנה:

The Gemara asks: Why does one remove the table? The school of Rabbi Yannai say: So that the children will notice that something is unusual and they will ask: Why is this night different from all other nights? The Gemara relates: Abaye was sitting before Rabba when he was still a child. He saw that they were removing the table from before him, and he said to those removing it: We have not yet eaten, and you are taking the table away from us? Rabba said to him: You have exempted us from reciting the questions of: Why is this night different [ma nishtana], as you have already asked what is special about the seder night.

Maimonides on ways to arouse the participants' curiosity

וְצָרִיךְ לַעֲשׂוֹת שִׁנּוּי בַּלַּיְלָה הַזֶּה כְּדֵי שֶׁיִּרְאוּ הַבָּנִים וְיִשְׁאֲלוּ וְיֹאמְרוּ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת עַד שֶׁיָּשִׁיב לָהֶם וְיֹאמַר לָהֶם כָּךְ וְכָךְ אֵרַע וְכָךְ וְכָךְ הָיָה.

וְכֵיצַד מְשַׁנֶּה? מְחַלֵּק לָהֶם קְלָיוֹת וֶאֱגוֹזִים, וְעוֹקְרִים הַשֻּׁלְחָן מִלִּפְנֵיהֶם קֹדֶם שֶׁיֹּאכְלוּ, וְחוֹטְפִין מַצָּה זֶה מִיַּד זֶה, וְכַיּוֹצֵא בִּדְבָרִים הָאֵלּוּ.

אֵין לוֹ בֵּן, אִשְׁתּוֹ שׁוֹאַלְתּוֹ. אֵין לוֹ אִשָּׁה, שׁוֹאֲלִין זֶה אֶת זֶה מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה. וַאֲפִלּוּ הָיוּ כֻּלָּן חֲכָמִים. הָיָה לְבַדּוֹ שׁוֹאֵל לְעַצְמוֹ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה:

And it's necessary to make changes on this night so that the children will see and will ask and will say, 'What makes this night different from all other nights?' So he should answer and say to them, 'Such and such happened and such and such was.'

And how should he make it different?

Pass out grains and nuts to them and clear the table from in front of them before they have eaten and grab matzah from each others' hands, and things like these.

If he doesn't have a son, his wife asks his. If he doesn't have a wife, they ask each other 'What makes this night different?' And even if they were all wise. If he is alone, he asks himself, 'What makes this night different.'

עברית

Maimonides on who recites the Ma Nishtana

מַתְחִיל וּמְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה וְלוֹקֵחַ יָרָק וּמְטַבֵּל אוֹתוֹ בַּחֲרֹסֶת וְאוֹכֵל כְּזַיִת הוּא וְכָל הַמְסֻבִּין עִמּוֹ כָּל אֶחָד וְאֶחָד אֵין אוֹכֵל פָּחוֹת מִכְּזַיִת.

וְאַחַר כָּךְ עוֹקְרִין הַשֻּׁלְחָן מִלִּפְנֵי קוֹרֵא הַהַגָּדָה לְבַדּוֹ.

וּמוֹזְגִין הַכּוֹס הַשֵּׁנִי וְכָאן הַבֵּן שׁוֹאֵל.

וְאוֹמֵר הַקּוֹרֵא מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין אֲפִלּוּ פַּעַם אַחַת וְהַלַּיְלָה הַזֶּה שְׁתֵּי פְּעָמִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה וְהַלַּיְלָה הַזֶּה כֻּלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בְּשַׂר צָלִי שָׁלוּק וּמְבֻשָּׁל וְהַלַּיְלָה הַזֶּה כֻּלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת וְהַלַּיְלָה הַזֶּה מְרוֹרִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין בֵּין מְסֻבִּין וְהַלַּיְלָה הַזֶּה כֻּלָּנוּ מְסֻבִּין:

Begin with the blessing "who brought forth from the ground" and take a vegetable and dip it in charoset and eat a kazait, he and everyone reclining with him should not eat less than a kazait.

Afterwards, take away the table from in front of him and he reads the hagaddah to himself.

Mix the second cup, and here the son asks.

Why is this night different from all other night? On all other nights we don't dip even once, tonight twice. On all other nights we eat hametz and matzah, tonight only matzah. On all other nights we eat meat roasted, boiled, or cooked, tonight only roasted. On all other nights we eat all kinds of vegetables, tonight only maror. On all other nights we eat while sitting or reclining, tonight we all recline.

Why are questions so important at the Pesach seder?

YU Pesach Haggadah 2014, President Richard Joel (7)

Among the most important and unique aspects of Jewish identity is that we are a people mandated to ask. Informed by the Pesach Seder, we are keenly aware that the mark of true freedom is the acceptance of responsibility and willingness to ask questions... Questioning is an essential tool to help us clarify our values; at the end of the day though, those values must endure...The most basic lesson of the Pesach Seder is that freedom carries with it the opportunity- indeed the requirement - to question. Slaves don't get to ask questions; they simply follow orders. As free individuals, not only are we permitted to question, but we are indeed mandated to do so.

What is the role of the seder leader and why?

Dr. Erica Brown, Spiritual Boredom, Jewish Lights Publishing, 2009, page 106

Boredom occurs when we run out of questions because it demonstrates that we have run out of interest. Combating boredom in the Jewish classroom, or any classroom for that matter, is ultimately about the stimulation of questions. Returning to the Seder table, that ancient classroom of Jewish history, we find that Maimonides encouraged us to place objects, educational props, on the table and to use the complexity of the Haggadah ―to make the children ask.‖ The purpose of Passover is not to tell our children the story of Jewish peoplehood; it is to make the evening interesting enough for them to ask questions. Telling especially repeated telling, leads to a flat story with a dull landscape. Asking leads to exploration, further questioning, engagement, creativity. Boredom will only leave the classroom when we have done a good enough job of making ―the children ask.

Rabbi Abraham Joshua Heschel, God in Search of Man, page 339

The task of religious teaching is to be a midwife and bring about the birth of the question.

Priming the Pump to Improve the Questions Students Ask

In this article in Faculty Focus, Steve Snyder (Grand View University) describes his efforts to improve the quality and quantity of questions students asked in his humanities courses.

Why weren’t students asking more questions? he wondered. Was it shyness? Lack of motivation? Not being prepared? He decided a more likely explanation was that students were simply less experienced than professors at interrogating ideas. “So the challenge for me,” he says, “was to nudge them from novices to something closer to advanced beginners.”

To stretch students’ question-asking skills, Snyder developed a set of prompts, paralleling Bloom’s taxonomy of learning, and each day asked students to choose the best questions on the primary texts they were reading (either as homework or in the first ten minutes of class).

Level One: Contextuals, Definitions, Clarifications, and Analyzers:

-How was X (an event/text/work) shaped by its time?

-Where did it originate and why?

-Who was its originator and what was he or she like?

-How do you define this word/term/idea/etc.?

-What does this passage/concept/etc. mean?

-What would be a specific, concrete example?

-What parts or features make up the whole of X and what does each part do?

-How do the parts contribute to the whole?

-How is this idea/concept organized and why is it organized that way?

Level Two: Comparatives, Causals, and Evaluatives:

-How is X the same as that? How is it different? What is the opposite of X?

-How are these more or less similar?

-What factors caused X to happen?

-Which of these factors is sufficient? Which factors are contributing or probable?

-On what grounds can we eliminate possible causes or explanations?

-What are the most important features of X?

-Why do you like or dislike X (or agree or disagree)?

-How strong is the case that X is correct?

-What criteria are best for judging X?

-What is the best order of priority for these things and why?

-What is the strongest argument against X?

Level Three: Counterfactuals, Extenders, Synthesizers:

-How would X change if this happened?

-How would things be different if X had not happened?

-How would things be different if X happened to a greater (or lesser) degree?

-How can we apply X to this set of circumstances?

-What can we predict if X is correct?

-What ideas should be added to X?

-What might happen if you added this to X?

Snyder urged students to avoid questions with yes/no answers, specify text page numbers where their questions arose, and ask about areas they struggled with or that aroused their curiosity. He also told students to choose questions on different levels of the hierarchy and identify the kind of thinking required to formulate an answer. The goal was more-active involvement and improving their understanding of the subject matter and its relationship to other subjects.

“Even with some pump-priming,” says Snyder, “many of the questions students generate will be non-starters and that’s okay. Sometimes this happens because students are simply going through the motions of the exercise, but more often it’s because they aren’t experts and can’t always recognize non-starter questions. Indeed, it’s difficult for students to think like disciplinary experts, and it’s tempting for us to jump in and speed the process along. I have found that if I can be patient and remain quiet, students will self-identify dead-end questions more quickly than I expect. The discovery of dead ends is in itself a powerful learning experience, one we can short-circuit in our haste. More to the point, we have to work through the bad questions to find the wonderful, thought-provoking questions.”

“A Practical Approach for Increasing Students’ In-Class Questions” by Steve Snyder in Faculty Focus, July 13, 2016, http://bit.ly/2bJiDVe; Snyder can be reached at [email protected].