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God commands Moses concerning the observance of the Passover in Egypt and instructs that its statutes be preserved for future generations. It is precisely at this moment that the Torah introduces a rather unflattering reality:
“And it shall come to pass when you enter the land that the Lord will give you, as He has promised, you shall observe this service. And it shall be when your children say to you, ‘What is this service to you?’ You shall say, ‘It is a Passover offering to the Lord, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians, but saved our houses.’ And the people bowed and worshipped.” (Exodus 12:25–27)

The Question of “What Is This Service to You?” – The Wicked Son
The sages (in the Mekhilta of Rabbi Shimon bar Yochai, Exodus 12:26) interpret the child’s question—“What is this service to you?”—as follows:
“When your children say to you… in the future they will say, ‘What is this service to you?’—this is the wicked son, who excludes himself from the community. You too should exclude him, and say to him, ‘Because of this the Lord did for me (Ex. 13:8)’—for me He did it, not for you.”
This is the first appearance in the Torah of the commandment regarding the Passover for future generations, and already here, the Torah introduces the question of the wicked son. This raises an immediate question: why is the question of the wicked son emphasized first? Why not begin with the wise son’s question instead?
Furthermore, the response given to the wicked son’s question doesn’t even appear in this chapter. But only comes later, in chapter 13. So to whom, then, is the answer in chapter 12 directed?
To understand the placement of the wicked son’s question, we must consider what he is actually complaining about. What is the true meaning behind the seemingly simple question: “What is this service to you?”
In the Jerusalem Talmud, Pesachim 10:4, the question is explained as follows:
“The wicked son says, ‘What is this service to you?’—what is this burden that you impose upon us every year?”
The wicked son does not pose a specific question. Rather, he asks a general question that challenges Judaism as a whole. He views divine service not as a meaningful act, but as a burden. He sees no value in serving God, and therefore, to him, it all feels like an unnecessary hardship.
On the one hand, his question contains troubling implications. As the Midrash Lekach Tov on Exodus 12:26 notes, this is “bad news”—it hints at a future where Torah might be forgotten by the children of Israel.
On the other hand, this moment may also contain an opportunity: a chance to reevaluate how we educate the next generation. As parents and educators, we must ask ourselves how we have presented Judaism to our children. Was it shown as a chance to connect with God? Or merely as a rigid set of laws to be followed?
The wicked son’s question, especially in the context of Passover throughout the generations, conveys a deeper message to the nation of Israel: if we want to raise generations who walk in the path of God, we must pass on our tradition in an authentic, vibrant, emotional, engaging, and relevant way.
The question “What is this service to you?” reflects not just the wicked son’s attitude, but also the education he received from his parents and teachers. This is a message we must absorb deeply.
We might even detect this subtly in the wording of the verse: “You shall observe (ושמרתם) this service.” The parents merely “observed” the ritual—they didn’t “perform” it in the active, engaged sense (as in “the children of Israel did the Sabbath”).
It’s also possible that there was no fundamental failure in passing on the tradition, but rather a failure to adapt it to the new generation’s questions. The Torah places responsibility on us—as parents and educators—to find the language that will bridge the tradition with the hearts of our children.
The Torah continues by describing how the people responded to Moses’ words:
“And the people bowed and worshipped.” (Exodus 12:27)
Rashi explains that they bowed in gratitude upon hearing the good news: that they would enter the land of Israel and have children.
But Rabbi Tzadok HaKohen of Lublin (Pri Tzadik, Vayikra, Passover) raises a profound question:
“Why would they rejoice over the children, if the first child mentioned is the wicked one? What kind of good news is that?”
He answers: this is indeed good news—because even the wicked children will never be cast out of the people of Israel. As it says in the Zohar (Vol. 1, 93a): “And your people are all righteous.” Even though there are sinners among Israel, they remain part of the nation.
The Talmud (Sanhedrin 44a) says the same about Achan, who sinned: “Even though he sinned, he is still a Jew.” Joshua says to him, “Today you are cursed”— but only today, implying that he still has a share in the World to Come.
Rabbi Tzadok concludes that the promise of having children includes even those who might be rebellious—the wicked son is still part of the Jewish people. Even though he protests and challenges, he is not rejected.
Similarly, Rabbi Shimon Sofer (the grandson of the Chatam Sofer) writes in his book Shir Maon (Exodus 12:27):
“The Mekhilta says they received ‘bad news’—the Torah would one day be forgotten. Why then did they bow in gratitude?
Because even though their children would forget the Torah and act wickedly, it would not be due to innate wickedness but simply due to ignorance. This is like most of our generation today—they are not rebels, just disconnected. And for this, the people rejoiced.”

We all witnessed to how, in times of crisis, the people of Israel draw closer to God. Tefillin are being donned, tzitzit are worn, and “Shema Yisrael” is proclaimed by many.
Our generation is a unique generation bound with cords of love to its land, willing to give everything for it. We are a generation of heroes, not seeking a different tradition, but sometimes needing a different language to express the same eternal connection with God.
Perhaps this is what the Torah hints at in the verse:
“You shall say: It is a Passover offering to the Lord, who passed over the houses of the Israelites in Egypt… and the people bowed and worshipped.”
(Exodus 12:27)

This verse mentions three groups:

• “The Israelites” – the ideal collective
• “Our houses” – elevated individuals or families
• “The people” – the entire nation, including everyone

Each person experienced redemption differently, with a unique language of salvation. It is our job to find that language today—to revive it, and through it, to revitalize our nation.

The question of the wicked child is not necessarily a sign of failure, but rather a call to awaken. An opportunity. It reminds us that every generation requires a new language, a new emotional connection, a renewed closeness. Because even if the child appears distant— the Torah promises that he still belongs. That he is part of us. That “no one will be cast away” from among us.

For comments: shaifinkelstein@gmail.com