Oneg Haggadah Companion 5778 by Oneg Shabbos

Divrei Torah on the Haggadah

‫‪CONTENTS‬‬ ‫קדש‬ ‫ורחץ‬ ‫כרפס‬ ‫יחץ‬ ‫מגיד‬ ‫רחצה‬ ‫מוציא‬ ‫מצה‬ ‫מרור‬ ‫כורך‬ ‫שולחן עורך‬ ‫צפון‬ ‫ברך‬ ‫הלל‬ ‫נרצה‬

‫‪Design By:‬‬ ‫‪Abigail Kleerekoper‬‬ ‫‪www.thedesigndrive.com‬‬

‫‪25‬‬ ‫‪28‬‬ ‫‪31‬‬ ‫‪33‬‬ ‫‪34‬‬ ‫‪127‬‬ ‫‪128‬‬ ‫‪128‬‬ ‫‪131‬‬ ‫‪133‬‬ ‫‪138‬‬ ‫‪139‬‬ ‫‪141‬‬ ‫‪150‬‬ ‫‪154‬‬

Seder Night is a time beyond time By Rabbi Yonasan Roodyn Jewish Futures Trust; Oneg Shabbos Editor in Chief; Federation ShailaText The author can be contacted at rabbiroodyn@jewishfuturestrust.com

Our ancient story takes on a timeless dimension. New links are forged in a chain that stretches back some 133 generations, united around a common cause and destiny. Old questions are examined anew with renewed perspectives and deeper insights which will hopefully bring us to a more profound appreciation of Hashemâ&#x20AC;&#x2122;s involvement in the world. On this night we take time to discuss yesodos of emunah and hashgacha and realise that the process of geulah was not a one time event. Yetzias Mitzrayim is not the final word in the story, rather it is actually the beginning of a process that has lasted for 3,300 years and will extend until the geulah sheleimah. This is why the focus of the seder switches at the end of Magid. When we say the bracha of asher gaalanu we shift our sights towards the future with the request that Hashem brings us back home to fulfil Pesach as it should be, with zevachim and pesachim. This theme then becomes the dominant motif of the rest of the evening, as we open the door for Eliyahu, hoping that he will come bearing news of our imminent redemption. Similarly this is the message of the songs of Halel and Nirtza with all of the different layers of understanding in each and every line.

The Ramchal in Derech Hashem explain that this goal of geulah is one that requires the input of Klal Yisrael. Upon leaving Mitzrayim we assumed a role, to be a mamleches kohanim ve goy kadosh, a nation who will influence all of humanity to achieve an awareness of Hashem. In order to do that, we have to ensure that our emunah and understanding of all the themes that we discuss at the Seder is as great as it can be. It is with that lofty aspiration in mind that we humbly present this Pesachâ&#x20AC;&#x2122;s Oneg Hagaddah companion. We hope that these new insights will be of benefit to you and your family so that your Seder will be one that sparks discussion, debate and deeper insight about the remarkable history and incredible destiny that is the very DNA of Klal Yisrael. With heartfelt thanks to all those who have contributed to the Oneg through submitting content, editing the articles, graphics, typesetting and sponsorship. May all of them and may all our readers have a chag kasher ve sameach and may we all be zoche next year to fulfil the mitzvah of Korban Pesach in all of its splendour and glory.

1,000 Years Of Haggadahs By Rabbi Aubrey Hersh Lecturer, Historian & European Tour Provider The author can be contacted at aubrey@jle.org.uk

A Medieval Haggadah Possibly the most illustrious Haggadah in the world is known as the Sarajevo Haggadah. The book’s survival is truly remarkable. Having been created in Catalonia in the mid-1300s, and presumably taken out of Spain at the time of or shortly before the expulsion, it turned up in Venice in the 1600s. Censorship laws were in place on all Jewish books, which resulted in an inspection by a catholic priest called Giovani Vistorini in 1609, whose consent in Latin, appears in a handwritten note on the last page. How or when it left Venice is not known, nor how it came to Sarajevo, but it was purchased by the National Museum in 1894 when a Jewish family called Cohen fell on hard times. In April 1941, the German army entered Sarajevo and destroyed the city’s eight synagogues.

Deportation of the Jews would then follow. When the museum’s chief librarian - an Islamic scholar named Dervis Korkut - heard that General Fortner had arrived at the Bosnian National Library, he feared for the museum greatest treasure. The Sarajevo Pinkas (a record of the Jewish community from its earliest days) had already been seized and shipped off to feature in the Nazi museum of the ‘Extinct Race’ in Prague, from where it was never recovered. So Korkut appealed to the museum director to be allowed to smuggle the Haggadah out. Korkut initially stored it at home before relocating it to the remote village of Treskavica, where it was hidden in a mosque for the remainder of the war.(1) A year later, Dervis was in need of another hiding place. This time it wasn’t for a book but a person: Mira Papo, a Jewish 19 year old. Like most of Sarajevo’s 10,000 Jewish community, she was Ladino speaking and descendant from a family of Sephardim - who had originated in the same country as the Haggadah. Mira was now on the run from the Nazis and desperate for shelter. The Korkut’s took her in and passed her off as a servant from Albania. For four months she lived in their house, until she could be provided with false papers. Mira moved to Israel in 1972, and left Bosnia presuming that Dervis Korkut had died shortly after the war, since she knew that he had been arrested and imprisoned by the communists in 1946, and had never seen him thereafter. However this was not the end of the story, either for Mira or for the Haggadah. In 1992, the Sarajevo museum was shelled by the Serbs, during a 3-year siege of the city. They eventually destroyed the library, but the Haggadah had been saved once again, this time

The Oneg Haggadah Companion

by the museum director Enver Imamovic, who hid it in a vault in the National Bank. Two years later, Mira read an account of the 1992 rescue of the Haggadah, in a Serbo-Croat newsletter she came across in Jerusalem. The article also mentioned the Haggadah’s WWII rescue, and the fact that Korkut had survived imprisonment and died in 1969. Now aged 72, Mira shared her wartime experiences with her family for the first time, and decided to write to Yad Vashem and testify about Korkut’s bravery. Korkut was posthumously awarded the title of being one of the Chassidei Umos Ha’Olam, and a certificate was sent to his wife and children. In March 1999, Dervis Korkut’s widow was in Pristina, the capital of Kosovo, when hostilities began. She managed to leave to Bosnia, but her daughter and son-in-law were trapped. Along with many Albanians, they were soon rounded up by the Serbs and taken to a refugee camp located in an open field. Assessing their predicament, Lamija and her husband decided to escape and managed to make it across the border to Macedonia. Alone and penniless, they contacted the small Jewish community in Skopje, showing them a crumpled photocopy of the Yad Vashem testimony regarding her father (which Lamija had miraculously carried with them). The community contacted Israel on her behalf and within four days she was flown to Tel Aviv, where she was welcomed by the press, Italian Haggadah printed in Verona, in 1828. It featured the Coliseum in Rome on its cover, because history tells us that Jewish slaves built the Coliseum, and the juxtaposition to the slavery in Egypt was therefore particularly appropriate.

MS. 1476 British Library. ‘Hunt for the Hare’ on the same page as Havdallah

by Prime Minister Netanyahu and by Davor: Mira Papo’s son. The Haggadah had become part of a narrative, in which three lives had been saved, over 50 years apart.

The Age of Printing The first printings were done in Spain in 1482 (of which there is only one existing copy, currently located at the Jewish National Library in Jerusalem) and in 1486 by the Soncino family in Italy. However the most famous early printed Haggadah, is the Prague Haggadah, which featured as part of the Valmadonna collection. Originally printed in 1526, the illustrations do not just provide decorative scenery; they have the practical task of teaching the young and the unlearned. As the printer wrote: “To wake the boys and straighten the language of the elders”. It therefore included elements of Midrash, as well as Minhagim, such as dipping one’s finger into the wine during the recital of the 10 plagues. Since the Haggadah was produced in a country ruled by Christianity (the first Haggadah ever printed north of the Alps), some motifs of the drawings of Egyptian scenes, feature the towers of churches and palaces rising up in the background. Without doubt though, the most fascinating

The Oneg Haggadah Companion

illustration is that of the hunting scene. Although subsequently reproduced in many Haggadahs, it really only belongs in those that were aimed at Yiddish or German speaking audiences, to whom the hunt of the hares is called Yakenhaz. This served therefore as a reminder of the mnemonic ‫יקנה"ז‬, which contains the order of Yayin, Kiddush, Ner, Havdalla and Zman (shechiyanu) for a seder night which occurs on Moitzei Shabbos. In 1590, the Gersonite family who had produced the 1526 printing, created a Haggadah which incorporated Chad Gadya for the first time. Originally written in Yiddish, it was translated into Aramaic, at which point the familiar text of the Haggadah was complete. The Prague Haggadah had a great impact on many Haggadahs that followed such as the 1550 Mantua Haggadah and the Venice Haggadah.

the same time it omits ‫ עבדים היינו & דיינו‬,‫מה נשתנה‬. Also missing are Shefoch Chamoscha – presumably out of a desire not to offend the non-Jews – as well as the drinking of 4 cups of wine (only two are mentioned). In fact, in many ways the Haggadah parallels not the texts created by their movement in Germany or the USA but the early Karaite haggadahs. Surprisingly, it would appear that many Reform Jews continued to use the orthodox version. Sir Moses Montefiore, who lived in England at that time, did not commission any Haggadahs to be written, but he did have a Seder custom of his own: a special set of plates into which the wine would be spilled. However as Cecil Roth records, he was unhappy with the sight of these untidy plates on the table. Therefore, when he had completed all ten, he would ring a bell for the butler, who would be instructed: “Remove the plagues”.

Translations The first complete translation for a Jewish audience was the 1609 Venice Haggadah that was turned into Judeo-Italian, Judeo-Spanish, and Judeo-German, to meet the needs of the residents of the Venice Ghetto, where several kehillos lived side-by-side, which was quite common in northern Italy. The Judeo- Italian translation was prepared by the famous Rabbi Leone da Modena. Translations of the Hagaddah into the local language, occurred not only in Jewish but also Christian circles and a Latin version was produced for the Catholic Church, who tended to scrutinise all Jewish activities, especially at Easter time. The first English language Haggadah, was published in 1770 in London and in 1842 the Reform movement of Great Britain, having just split from Orthodoxy, created its own. The book is noteworthy as much for what it contains as for what it omits. Following on from Kiddush, is a prayer unique to all reform prayer books as it actually calls for a return to korbonos (‫קרבנתות חובת�י‬ ‫)!נו‬. It also mentions that G-d commanded through Moshe, the mitzvah of Vehigadeta Le’vincha. At

One of the more unusual halachic images in the Sarajevo Haggadah is the picture for Marror: an artichoke, which is very bitter without seasoning or preparation.

(1) See

also Geraldine Brooks - Book of Exodus

The Oneg Haggadah Companion

An idea heard from the Gateshead Rosh Yeshiva

Harav Avrohom Gurwicz ‫שליט׳׳א‬

Setting the Scene: Why is this Night Different from all Other Nights? Question: We have a Mitzvah every day to remember that Hashem took us out of Egypt. How is the Mitzvah on Seder Night different from the regular Mitzvah? Reb Yerucham zt”l answers as follows: There are 2 main ways that remembering our coming out of Egypt can strengthen our relationship with Hashem: 1) We have an increased sense of emunah and bitachon in Hashem. 2) We thank Hashem for all that he has done for us. Remembering our coming out of Egypt every day strengthens our belief in Hashem whereas on Seder night we focus on thanking Hashem for all that He has done for us. This difference can be emphasised in three different aspects of Seder Night that have no parallel during the year. What we do:

The daily mitzvah of remembering leaving Mitzrayim leading to Believing in Hashem

The annual mitzvah of seder nights leading to a greater level of thanking Hashem

We expound on the story in great detail

It is good enough just to mention the fact we came out. We don’t need to mention the fact that we were slaves etc.

We need to re-tell how we were slaves and suffered and then Hashem did all the miracles etc. This contrast helps us thank Hashem more.

We need to see ourselves as if we came out of Egypt

If we are just strengthening our belief then we don’t need to do this

To really thank Hashem you need to picture the events as if they happened to you. This enables a much more sincere thanking

We retell the story using the pesukim from Bikurim

We could have used other pesukim to retell the story.

The theme of Bikurim is to thank Hashem for the fruit he has given us. As we are thanking Hashem on seder night it is most appropriate we use pesukim of thanking to retell the story.

May we all merit to fulfil the mitzvos of seder in the best possible fashion and emerge from the Yom Tov with a far deeper sense of Hakaras HaTov to the Ribbono Shel Olam.

The Oneg Haggadah Companion

Some Thoughts on Preparation for the Mitzvos of Leil Seder By Rabbi Binyomin Marks Golders Green Kollel HaRabbonim The author can be contacted at bmarks613@yahoo.co.uk Seder Checklist: • Buy Matzos • Eat Matzos Is that it? Surely there must be more… A meal may not be eaten on erev Pesach after mincha in order to build up an appetite to eat the matzos at the Seder (Pesachim 99b). Furthermore, eating matzos on erev Pesach is forbidden for the same reason (Shulchan Aruch 471, MB 12). Already up to a month before Pesach some have the custom not to eat matzos – all of which is to generate excitement for this mitzvah. What is the meaning behind this? This halacha teaches us what attitude we are supposed to have towards mitzvah performance. It is clear that we are supposed to be genuinely excited to take part in this enterprise even in the build up! The Chofetz Chaim writes about taking a moment out to think about the privilege involved in the participation in any mitzvah. Yes, a privilege! He is the Master of the Universe, the One who created the smallest nanoparticle and bacteria, through to the massive, never ending galaxies. We are nothing and infinitesimally small. Our existence in the grand scheme of things is insignificant. And yet, He instructs us to perform His will in mitzvos considering it as if we are doing something for Him! This thought should accompany us before our eating the matzah to arouse us to do it with a simcha shel mitzvah, joy of mitzvah observance. But we must also educate ourselves about how exactly the mitzvah should be done. The Chovas Halevovos (Chesbon Hanefesh 3:9) writes that we must make the necessary preparations for each type of mitzvah in whatever is appropriate to that form of Avodas Hashem. Regarding those mitzvos which involve action, for example, we should consider how you would behave if instructed by a human king and dedication to fulfil it in the most

optimum fashion. Aside for executing the royal command, preparation is essential to have the right intentions how to carry out that role with exactitude, with the utmost precision, and any embellishments necessary. We should think of ways to encourage the excitement even if it doesn't come naturally to us. This requires working to foster serving Hashem with love (See Baal HaTanya Ch.40-43) and how much the human soul naturally desires to connect and serve Him. Finally, we should not be afraid to connect to the physical elements of the mitzvah even if it means doing the mitzvah not completely altruistically. So we have the halacha of not eating matzah in anticipation for the Seder night. It should be His Will that our mitzvos find favour before Him. Check!

The Four Cups By Rabbi Benyomin Hoffman The author can be contacted at leibhoff@gmail.com

four increasing levels of freedom

‫ – והוצאתי‬freed from hard work but still subject to

Four Redemption

Four cups in the dream of Paroh’s butler

Four Decrees of Paroh

Four Kingdoms of Exile Four Punishments on the Nations Four Punishments on the Egyptians

Four that need to give Thanks

In the merit of the four Mothers

Four levels of the telling of Yetzias Mitzraim

Four types of Servitude

the Egyptians subjection with physical service ‫ – והצלתי‬freed from most physical obligations but still ruled by Paroh and could not leave ‫ – וגאלתי‬freed from all physical service ‫ – ולקחתי‬freed from spiritual service to Paroh and able to receive Torah be servants to HaShem Connection to Redemption The dream alluded to the redemption of Yosef and of the Jews (Pnai Moshe) The dream lead directly to the freedom of Yosef Bereishis 40:11-13, (Ohrchos Chaim) Yerushalmi Just as the butler was able to again arrange cups to his master, so to the Jews upon their freedom were able to serve HaShem (Shu”t Revavos Yisrael) Hard labor Throw the male babies into the river ‫שמות רבה‬ Killing the babies for their blood to bathe Paroh Withheld straw for the bricks Persian, Babylonian, Greek, Roman (Edom) Yerushalmi Just as we were redeemed from the first three so ‫בני יששכר‬ we shall be redeemed from this, the fourth Exile Punishments HaShem will bring down on the Yerushalmi nations of the world that have subjected the Jews Killing the first born Drowning in the Sea Orchos Chaim Destruction in days of Nevuchadnetzar Final punishment by Moshiach Cross the sea, travel in the desert, released from prison and recovery from a sickness All four occurred during the redemption from Egypt (all healed at Har Sinai) Kiddush – Sarah that converted the females Maggid (Bais Lavan) – Rivkah who left idoltry Bircas haMazon – Rochel her son Yosef feed all Shelah haKodesh Egypt including the Jews Hallel – Leah who said “this time I thank HaShem” ‫ – זכר‬part of Kiddush blessing ‫ – סיפור‬lengthy expounding of Maggid Maaseh Nissim ‫“ – תכלית‬bris, Torah, Eretz” in Bircas haMazon ‫ – שלימות‬that the ultimate future redemption Kiddush – from spiritual subjection to holiness Maggid – from disgrace to honor Bircas haMazon – from physical lacking to ‫בינת לעתים‬ fulfilment of one’s needs 10 The Oneg Haggadah Companion Pour out Your wrath – from cruelty of our bodies Kiddish – Chachum

Medrash Rabbah – ‫לשונות של גאולה‬ Yerushalmi - ‫ד' גאולות‬ Netziv

Four levels of the telling of Yetzias Mitzraim

Maaseh Nissim

Four types of Servitude

‫בינת לעתים‬

Four Children

Siddur haAriza”l

Four times “Elokim” changed to Mercy

Sifsei Kohen Shemos 2:24-25

Four Period of Life

Abarbanel

Four Parts of the Body to Speak

Sefes Emes

Four Afflictions

The Gr”a

Four Tzitzis

Rashi Bemidbar 15;41

Four letters of the Divine Name

Rabbeni Bachaye

Hallel – Leah who said “this time I thank HaShem” ‫ – זכר‬part of Kiddush blessing ‫ – סיפור‬lengthy expounding of Maggid ‫“ – תכלית‬bris, Torah, Eretz” in Bircas haMazon ‫ – שלימות‬that the ultimate future redemption Kiddush – from spiritual subjection to holiness Maggid – from disgrace to honor Bircas haMazon – from physical lacking to fulfilment of one’s needs Pour out Your wrath – from cruelty of our bodies Kiddish – Chachum Start from serving idols – Rasha Bircas haMazon – Simple need for emunah Pour out Your wrath on those that do not know You 430 years in a land not our own (5 times 86) ‫ –אלוקים & כוס‬Gematria 86 86 years of servitude; other 344 were not slaves Four cups of sweetness (4 times 86 = 344) four times shem E-lohim mentioned Childhood, adolescent, maturity, old age The Jews express themselves with speech in Egypt and in the Redemption (crying out, nothing changing their language, clean talk, Peh-Sach). Speech involves the lips, throat, tongue, cheeks which are involved in drinking the four cups. (Teeth are involved in eating the Matzah) One group were depraved from food Another group had food but never enough Afflicted by constant journeys and not settled Afflicted with back-breaking work Brings one to deliberate on one’s action which leads to praising HaShem According to Kabbalah, HaShem created 4 forces of spiritual impurity (kelippos). On Passover we celebrate our freedom, including our liberation from these forces.

The Oneg Haggadah Companion

The Set Table (from Iyyun.net) The following table is to aid your understanding how the different variables between each realm correlate and interact with each other. Included in the table is a column with reference to the letters in the name of HaShem which is a wonderful access point to understand the significance of how the four cups correlate to the four exiles and the four realms of redemption. The Four Cups: Mapped on the Internal Structure of Reality Divine Name

Exile

Level

Question/ Practice

4 Sons

Universe

Consciousness

Hei

Persian

Guf (body)

Dipping Twice

Chacham (wise)

Asiya

Nefesh

Vav

Babylonian

Nefesh (spirit)

Matzah

Rasha (rebel)

Yetzirah

Ruach

Hei

Greek

Seichel (mind)

Maror

Tam (simple)

Beriah

Neshamah

Yud

Roman

Hakal (transcendence)

Reclining

Sheâ&#x20AC;&#x2122;ena Yodeah Lishal (the one who does not ask)

Atzilus

Chaya

The Fifth Cup: Eliyahuâ&#x20AC;&#x2122;s Cup Divine Name

Level

Universe

Consciousness

Kotzo Shel Yud

Infinity

Keser

Yechidah

May your seder be truly redemptive, and may the process of freedom be assimilated in all your four levels of being, until you reach a place of true freedom, beyond all limitations.

The Oneg Haggadah Companion

Emunah at Yam Suf By Rabbi Channen Rosh Yeshiva, Yeshiva Keter HaTorah The author can be contacted at rc@keterhatorah.com

The Bais Halevi brings a Midrash which says, “Until this moment at the Splitting of the Sea, Bnei Yisrael did not fear Hashem. From here onwards, they feared Hashem…” (Shemos 14:30-31). It is perplexing that until now, even after seeing all the punishments inflicted on the Egyptians, the Jews did not fear Hashem. Furthermore, after seeing Hashem perform many miracles and wonders associated with the plagues why didn’t they believe in Hashem and Moshe, whilst still in Egypt? How were the miracles at the Splitting of the Sea different from all the miracles in the land of Egypt? There are two answers given. The first is that Bnei Yisrael did not truly believe they were free until they saw their former Egyptian masters washed up on the shore. Only then, did they fully believe in Hashem and His servant Moshe. The second answer draws upon the contrast between the miracles in Egypt and the miracles at Yam Suf. In Egypt the miracles primarily impacted upon the Egyptians. Their water turned to blood, their land was filled with frogs etc. Throughout, Bnei Yisrael were unaffected and essentially led a peaceful and natural existence.

Hashem’s miracles. The sea split into separate paths for every tribe. The muddy floor became hard and flat. All varieties of fruit trees appeared for the hungry. And fresh water spouted from the walls to quench their thirst. It was only after the last Jew was safely across that the sea turned back to its natural state and drowned the Egyptians. This was the turning point for Bnei Yisrael. But whilst the first level of emunah, faith, is seeing the miraculous, there is the second level of emunah evident in the miracles that happen to us on a daily basis. But do we see them? It is much easier to see the hashgacha pratis, special divine providence, in the life of someone else. But if we are aware of the involvement of Hashem in our own lives, this is also a gateway to emunah. It need not be a life-saving event. Indeed, by realizing the multiple blessings we are blessed with, can enable us to work and reach the level of emunah that the Jews had at Yam Suf. Just as the Jews miraculously crossed through a parted sea, wouldn’t you agree that your chosen path in life is wrought with miracles each step of the way? Just count each step.

But this changed at Yam Suf where Bnei Yisrael themselves were now the direct beneficiaries of

The Oneg Haggadah Companion

Full Moon By Rabbi Levi Greenberg Director of Programming at Chabad Lubavitch of El Paso, Texas. The author can be contacted at rabbilevi@chabadelpaso.com One unusual aspect of the Seder that joyously celebrates the freedom is always celebrated under a full moon. The first mitzvah given shortly before the long-anticipated liberation was how the Jewish calendar would be determined by the moon in the Jewish lunar cycle. Indeed, the festival of Pesach occurs on the fifteenth of Nissan where there is a full moon. For some reason, the destiny of the Jewish nation is always linked to the moon. But why? The moon comes to reflect the light of the sun in order to illuminate the darkness of night. Its aura grows and recedes over the course of the month. But even when it is all but concealed, we are confident that it will return to its majestic glory in due course. We had to be mindful of this reality at the dawn of our freedom. The Jewish nation were charged with illuminating the universe by reflecting the Hashemâ&#x20AC;&#x2122;s light through Torah study, through

mitzvah observance, and by educating humanity to living a life of spirituality. Even if our light is eclipsed by external pressures of persecution and assimilation, we are assured that this is only a temporary state. We are destined to be renewed and set to achieve fullness once again. This is also a pertinent and personal message. The journey of life is travelled on a bumpy road with successes and challenges. Never should we be disheartened by any perceived setbacks. See them as the necessary stepping stones through which we achieve the greatest heights. Throughout history the Seder has been celebrated in every imaginable setting: eras of peace and prosperity and in the shadow of persecution and sorrow. But without fail, every time it is under the graceful glow of a gloriously bright full moon. May the celebration of our past redemption pave the way for the final redemption which will herald in an era of global peace and tranquillity for all.

The Oneg Haggadah Companion

Halachos of the Seder By Rabbi Peretz Moncharsh Rosh Kollel, Kollel Shaarei Horaah The author can be contacted at peretz71@yahoo.com EATING QUANTITIES: As with all Mitzvos relating to eating, these have a minimum quantity in order to satisfy the basic obligation. The Torah generally defines “eating” as consuming a quantity not less than the size of half an average chicken’s egg. There are two differing opinions regarding how to calculate this amount: Rabbi Chaim Na’eh suggests we should evaluate the size of a medium size egg today. The Chazon Ish proposes that average eggs in the time of Chazal were roughly double this size, and that is the defining quantity. Most Poskim rule how the basic Halacha follows Rabbi Chaim Na’eh, but one should strive to be stringent for the Chazon Ish, especially regarding your Biblical obligation. Due to the Biblical obligation of eating Matza, one has to eat at least 27 grams (0.95 oz) for MotziMatza and for Afikoman. As Korech is merely a Minhag and is more lenient so that 15 grams (0.53 oz) suffices. It is customary to eat 2 portions of Matza for each or Motzi-Matza (and Afikoman), one from each of the 2 Matzos utilized, although this practice is debatable. So it not necessary to eat more than 2 of the smaller quantity, for a total of 30 grams (1.06 oz). The minimum measurements are actually based on volume rather than weight. But it is difficult to estimate the precise volume of a Matza due to the various thicknesses of various brands and even of individual Matzos. Weight is a much more precise scale. Since all Matzos are roughly the same density, these numbers should be accurate. As a rough estimate, the larger quantity is approximately ½ of a hand-baked Matza or 2/3 of a machine Matza.

participants in the Seder fulfil their obligations according to Halacha is to prepare pre-measured amounts in advance. On Erev Pesach, I always take a stack of sandwich bags and a scale, and prepare the appropriate number of pre-measured bags. One 15-gram bag for each participant for Korech and 2 30 gram bags for Motzi-Matza and Afikoman (for each Seder, for those living in Chutz l’Aretz). I always tell my older boys that if they wish to be more Machmir, they should feel free to supplement their bags from the plate of extra Matzaon the table, as I do. Before washing, it is best to inform all the participants that they have each been given the minimum quantity, and they should take care to finish every last piece, and quickly. A similar idea can be done for Maror. Measure and prepare bags of lettuce or horseradish prior to Yom Tov. A Kezayis of Romaine lettuce weighs approximately 40 grams (1.41 oz). DRINKING WINE: Wine glasses used at the Seder should also be measured in advance to make sure they hold a sufficient quantity. The glass must hold at least 86 ml (2.9 oz), of which a majority should be consumed. According to the Chazon Ish this amount is 150 ml (5.07 oz). If the cup is larger it is worth noting how much so, that way one can know how much to fill the goblets.

TIMEFRAME: These quantities must be consumed within a certain minimal timeframe to be considered a single act of eating. Opinions vary between 2-9 minutes, and one should attempt to be stringent. Certainly, haste should be made. PRE-MEASURED: A practical suggestion to make sure that all

The Oneg Haggadah Companion

Pesach: Universal Message of Freedom By Rabbi Simcha Lerner Newly appointed Jle Campus Educator; Author, 'The Rav Hirsch Podcast' (ravhirsch.org) The author can be contacted at rabbilerner@jle.org.uk Pesach brings the nation a universal message of moral freedom to the world. R’ Shimshon Raphael Hirsch notes that when G-d first commands Moshe to demand that Pharaoh release Israel, G-d refers to the Jews as "‫"בני בכורי‬“My firstborn son Israel”. Why is the meaning of this title? In R’ Hirsch’s unique method of phonetic word linking, ‫( בכר‬the root of ‫ )בכור‬is related to the following 4 roots (and words derived from them) all of which include the concept of “freedom”:

has to serve his parents. Being the oldest child, he cannot free himself from his responsibility; he must be a shining example. In this regard, he is the one who “sets” free. Through his birth, the woman now becomes transformed, for the very first time, into a mother. In a symbolic way, he “frees up” the womb (as per term ‫) פטר רחם‬. Thus, the symbolic role of the firstborn is to open up and to lead the way, not for himself, but for others. This, then, is the significance of G-d calling the Jews His firstborn. Teaching them about moral freedom in lead up to the Exodus, there was the • ‫פקר – הפקר‬: Meaning “ownerless”. One is free to message and experience of moral freedom, not acquire that which is ownerless. confined to the Jews, but to be disseminated • ‫בגר – בוגרת‬: Meaning “adult woman”. This is the throughout the world. stage at which a girl is no longer considered to be under the authority of her father. The Jews were G-d’s firstborn in a family of other • ‫בקר – בוקר‬: “Morning”. The time when things children. In other words, it is up to the other sons emerge as distinct and clear from the obscurity – nations of the world – to follow and emulate the of night. pathway of Israel in embracing of moral freedom. • ‫בקר – בקר‬: “Cattle”, specifically the part of the But it is the Jews, as the firstborn, that are formally livestock that grazes freely and isn’t confined tasked with setting out the ways of freedom. to pens. In this sense, Pesach bears with it a universal message to mankind. It is a call to the Jews to lead The ‫ בכור‬doesn’t symbolize the one who “is” free by example to be a “light onto the nations” in the but the one who “sets” free. path of moral freedom, calling to all the people of First and foremost, the firstborn is the one who the world to join them. The Oneg Haggadah Companion

Telling the Story of the Going Out of Egypt By Rabbi Benyomin Hoffman The author can be contacted at leibhoff@gmail.com

Items to remember to fulfill the mitzvah 1. “Rabban Gamliel used to say: All that do not mention these three things on Pesach has not fulfilled their obligation. And they are the following: Pesach, Matzah and Maror.” (Mishneh on Pesachim 116) Rambam states implicitly that this refers to the mitzvah of to recount the miracles on the first night of Pesach, which are expressed in the Haggadah. (Some commentators understand without the specific explanation of the reason of these three Mitzvos, one has not fulfilled even the obligation to eat them. Another approach is that Rabban Gamiel is referring to the obligation to respond to the four questions of the children, which are basically about these Mitzvos.) 2. One must attribute the miracles that occurred on the night of the 15th of Nisan as occurring that night. One must mention that HaShem redeemed us that night from servitude to freedom on that night (Brisker Rov). 3. The daily obligation to remember the Going Out of Egypt (‫ )למען תזכור את יום צאתך מארץ מצרים‬is fulfilled by mentioning the Splitting of the Sea as when one says daily the “Az Yashir” segment of the prayers (Chasam Sofer). However, on the night of Pesach is not enough to mention the Splitting of the Sea, but one must recount all the miracles that occurred (‫)זכור את היום הזה‬. (There is discussion whether the mitzvah includes also mentioning the Splitting of the Sea and/or the miracles done by Moshe) 4. One needs to see oneself as if oneself left Mitzraim now. (Rambam) Even though one repeats the stories each year about what occurred to our ancestors, one needs to feel and transmit to others that these matters occurred.

5. Pesachim 116 states that one should begin the Haggadah with disgrace (of the Jews) and concludes with their glory (‫מתחיל בגנות ומסיים‬ ‫)בשבח‬. Shmuel interprets this directive to begin the discussion of our physical bondage and subsequent liberation. Rav interprets this directive refers to the spiritual disgrace when our ancestors worshipped idols. (The custom of the Divrei Chaim is to start the story from the beginning of Creation with the First Man) The Lubavitcher Rebbe suggests a deeper understanding of this directive. We “begin with shame,” the story of the Egyptian redemption which was imperfect and “end with glory” of the description of the final redemption which will endure forever. 6. The story must be told according to the knowledge and ability of those that hear the story. The Torah speaks of “four sons.” All four sons are crucial to the Jewish people as a whole. They are equally important just as every letter is crucial of the validity of the Torah. The leader of the Haggadah is responsible to positively influence all four sons. 7. The story needs to include Paroh and the Egyptians and their actions. The miracles of the night of the 15th began with the plea of Paroh that caused the Jews to leave. (‫)ופרעה הקריב‬

Pesach, Matzah and Maror Sedar HaYom: These are the three highlights encompassing all the aspects of the Going Out of Egypt. Pesach commemorates the ten Makkos which HaShem brought upon Egypt plus actively passed over the Jews showing great mercy. Maror commemorates the subjugation the Egyptians afflicted upon the Jews. Matzah commemorates the redemption of our physical bodies and our souls.

The Oneg Haggadah Companion

Seder Night: Giving over the Fire of Yiddishkeit By Rabbi Avi Wiesenfeld Rosh Yeshiva, Gevuras Yitzchok; Author “Kashrus in the Kitchen”, “The Pocket Halacha Series”

Often, many of us just keep doing what we do without stopping to think whether we are actually accomplishing anything. We live fast moving and very busy lives. We rarely have that much time to stop and contemplate “what is it all about?” Enter Pesach. The Yom Tov of Pesach is the perfect time to take stock and re-energize our lives by tapping into what it means to have emunah in Hashem and to acknowledge His Greatness. Furthermore, it is the perfect time to instil this emunah into our children giving them the tools how to forever cope with all of life’s challenges. On four occasions, the Torah instructs us regarding chinuch of our children. Chazal (Yerushalmi, Pesachim 5:4) explain that these parallel the Four Sons at the Seder. Rav Yitzchok Izak Sher ztl explains that the Torah is teaching us how to tailor the best answer for each child with an approach that will work for him. No child can be excluded. Every Jewish child has the right to know and to understand his glorious Jewish heritage. The Exodus is equally relevant to his life. On Pesach night, it is up to the parent to give this across in the manner that speaks to him.

the trees would take many years, it dawns upon him that the fastest way to create a clearing is to start a controlled but raging fire that can destroy the forest in a matter of minutes. So too, it takes a fiery, passionate and soulful Yiddishkeit that has the power to successfully overcome the vast forests of filth and confusion that dominate our environment. Tonight, we have the opportunity to instil in our children – Klal Yisrael’s future – the message that Yiddishkeit is exciting, is engaging and forever relevant. The opportunity to perform mitzvos and to serve Hashem is something to be happy about, something to look forward to. Let’s use this unique opportunity and, with Hashem’s help, ensure that Yiddishkeit remains as exciting as it always was and we merit a full Geulah with the rebuilding of the third Beis Hamikdash, Amen.

The Vilna Gaon explains that greatness of Avraham’s actions at the akeidah was not about what he did but about how he did it. His enthusiasm, excitement and zeal to fulfil the will of G-d, offers us a timeless example for all future generations. It is not enough for an observant Jew to simply fulfil commandments because that is how he was brought up. He has to personally develop the passion and the excitement in his actions. This is the strongest message that we can pass on to our children. Be excited to live like a Jew. The Slonimer Rebbe (Nesivos Sholom, Tzav) tells the parable of a wealthy landowner who wants to build a huge mansion of his estate that includes a large sprawling forest. Realizing that cutting down The Oneg Haggadah Companion

Faster Than Time:

This Pesach, achieve the impossible. By Rabbi Dr. Akiva Tatz Senior Lecturer at JLE The author can be contacted at jle@jle.org.uk

Both Rosh Hashanah and Pesach are beginnings of the year. Rosh Hashanah is the occasion of new creation of the human as an individual; Pesach is the occasion of new creation of the Jewish people. What can we learn from this observation? The spiritual forces operating at Pesach time each year are such that the Jewish people -- and in fact any individual Jew -- can achieve the impossible if these forces are used. An attempt to leap up, to reach a whole new level of sensitivity, of personality development, can have a degree of success if undertaken on Pesach which may be far more difficult at any other time. At this time achievement of many levels of growth in one leap is possible. There is a special Divine assistance offered at this time which makes achievement of many levels of growth possible in one leap. Under normal circumstances such levels must be painstakingly acquired in gradual sequence. The very word Pesach – the Hebrew term for Pesach – means "leaping over"; at a deeper level, the connotation is that of leaping over levels of growth which would ordinarily have to be attained one at a time. This energy is particularly strong on the first night of Pesach. It is a time of most intense inspiration. Mystical sources indicate that on all other nights our ma'ariv (evening prayer) builds certain connections in the higher worlds. On the first night of Pesach these are built automatically, our work is not needed. Why do we pray the evening service on Seder night, then? In order to connect ourselves with what is happening in the higher worlds! To bring down some of those very high energies to our level. This night needs none of the usual protection which night makes necessary – it is a leil shimurim, a "night of protection." We are Divinely guarded to an extent which never occurs on any other night of the year. It is truly "different from all other nights!"

A DIFFERENT NIGHT So let us ask, with deeper insight, the old question "Why is this night different from all other nights?" Using the principles we have discussed previously, we can begin to understand that this night must have unparalleled power: on this night, the first Pesach sacrifice was eaten. The culmination of the ten plagues, the smiting of the Egyptian firstborn, occurred at midnight. Our homes were "passed over" by God as He smote the Egyptians, Himself personally and not by means of angelic agents. The Exodus began, the redemption was manifest. The redemption occurred with lightning speed – k'heref ayin – like the blink of an eye. There was not time for the bread to rise and it was taken out of Egypt as matzah. Such events are surely the physical expression of indescribable energies released on the higher plane. What can we understand of the nature of these events and their root? What is the deeper meaning of this speed? Of the nature of matzah? Let us start by asking a question which has bothered some of the more recent commentaries. There is a well-known idea that the Jewish people in Egypt were on the 49th level of impurity and had to be redeemed, because had they remained in Egypt any longer they would have sunk to the 50th level from which there is no return. The redemption occurred when it did because there would have been no Jewish people to redeem had G-d delayed at all. We were saved at the last moment possible. This idea understands that at the very last moment in Egypt, the moment just before the Exodus, our existence was critically in the balance – one moment longer and it would have been too late. The problem is, though: How could one more moment of time in Egypt have caused us to disappear spiritually, to fail and fall into Egyptian impurity? That last moment was the greatest moment we had ever experienced, it was the

The Oneg Haggadah Companion

instant of highest revelation, supercharged with awareness of God's closeness. That moment of midnight was incandescent with purity. It was the climax of a process which had begun months before with the first of the plagues at which time the slave-labor had ended. The subsequent plagues were appreciated by the Jews as everincreasing revelations of God's guidance of world affairs. This night was the pinnacle of that process. How is it possible to conceive of the imminent disintegration of the Jewish people into impurity and oblivion by a prolongation of that state of being? It would seem that more of that intensity of revelation would have transformed people into angels! The sources which deal with this idea understand that what is being referred to here is literally one more moment in that state. Not more time in the previous phase of slavery and persecution in general, but very specifically more time on that last night in Egypt. What is the answer to this problem? TRANSCENDENT BEGINNING An approach to this question is found in the deeper Jewish sources. There is an idea that one can live in the physical dimensions of space and time and be subject to them, part of them. Or one can live within them and yet transcend them. To do this, one must minimize the contact between oneself and the physical elements. In the time dimension, this is known as z'rizus â&#x20AC;&#x201C; zeal or alacrity â&#x20AC;&#x201C; in performing God's commandments. Spiritual life is generated in the almost infinitely short-lived moment of the flash of conception. The 16th century Maharal explains that if one moves fast, minimizes the time taken for action, one can overcome the stifling effects of time. Of course there is always a finite time needed for action, but the point is that spirituality is

contradicted by unnecessary expansion of the physical dimensions of space and time. The minimum time needed is not a contradiction to spirituality at all, In fact zealous action elevates the physical dimensions to a spiritual level. Since the spiritual world is above time, explains the Maharal, we can make contact with it by coming as close as possible to it by our efforts, by shrinking the physical component of our actions to the absolute essential minimum. Put another way: Laziness, or the slowing down of action, the expanding of the physical dimensions, makes us part of those dimensions. Sluggishness is the opposite of spirituality. Laziness is incompatible with spiritual growth. What is meant here is that spiritual life is generated in the almost infinitely short-lived moment of the flash of conception, the male phase of reality. The work of the female phase is to maintain the spiritual energy of that first phase and to bring it into the finite world. But this can be done only if the creative conception phase is electric, alive, unburdened by physical heaviness. Let us return to that moment of midnight in Egypt. The problem with more time in Egypt would not have been the contaminating effects of Egyptian impurity. That danger had long since ceased. No, the problem with more time in Egypt would have been more time itself! Let us strive to understand. The redemption had to occur k'heref ayin,in the blink of an eye, because that alacrity is necessary for an event to remain spiritual. Had we left Egypt slowly, naturally, in a relaxed fashion, we would have been a natural people! The Jewish nation was being born then; the moment of birth had to be transcendent because "Everything goes after the beginning." We became and remain a spiritual people because our beginning was spiritual.

The Oneg Haggadah Companion

Our moment of formation occupied the absolute minimum of time, and since then we have lived on the edge of the physical universe, at that edge which interfaces with the transcendent, the Divine. The terrible danger of more time in Egypt would have been the time itself; that is the impurity which is meant here, the impurity of a nation destined for spirituality becoming merely physical, merely natural. OVERRIDING TIME And that is the secret of Pesach â&#x20AC;&#x201C; riding the wave of minimum time. Overriding time. We left Egypt too fast for the natural to take effect. Too fast to be in danger of becoming slowed by friction with the natural world. Too fast to be slowed into the material and the finite. Too fast for dough to rise, for the food which sustains our lives to expand into the swollen, bloated dimension. A people only just within the physical, sustained by a food which is only just the sum of its ingredients. If we think a little further: what is matzah, one of the central commandments of Pesach? What is the difference between chametz (leaven) and matzah? Only time! Not a difference in ingredients, only a difference in time. Flour and water if baked within a certain minimum time become matzah. A second's delay beyond that minimum: chametz. And what a difference: eating matzah is a positive mitzvah of the Torah, its reward is immeasurable. Eating chametz is a prohibition of the Torah and

its punishment is spiritual excision! Literally the difference between life and death, rooted in a few seconds of time. MITZVOT AND MATZOT This is the secret of the statement of the Sages: Mitzvah haba'a leyad'cha, al tachmitzena -- "When a mitzvah, a commandment, comes to your hand, do not let it become stale" (literally "do not let it become chametz, sour"). U'shmartem es ha'matzot â&#x20AC;&#x201C; "And guard the matzot," which can be read as "And guard the mitzvot". No mere play on words; the idea here is that just as matzah becomes chametz if left too long, so too a mitzvah, spiritual life for the one who performs it, becomes chametz, fermented, sour, if it is allowed to become part of the natural. A mitzvah is a physical action containing unbounded spiritual energy, but it should be performed thus. If it is performed as no more than a physical action, it may lose its connection with the spiritual world. Mitzvot are like matzot: performed at the higher level, with zeal and alacrity, they are transcendent. Performed sluggishly, slowly, they sour. The first night of Pesach. Incredible energy, incredible opportunity. A time of transcendent beginning. A time to inspire children, beginners in spirituality. A time to be inspired. A time to reach for the impossible, to reach above time. Excerpted with permission from "LIVING INSPIRED" Published by Targum Press.

The Oneg Haggadah Companion

The Instruction Manual of Gratitude By Rabbi Yehonasan Gefen Rabbi for Keter HaTorah The author can be contacted at gefen123@inter.net.il Rav Noach Orlowek shlita points out that the Hagaddah is the single most revealing text about the Torah approach to gratitude. We are used to thanking Hashem in our prayer (Modim), in blessings before and after food, and in many interpersonal laws. These all place a great emphasis on showing gratitude to those who help us. Not that this is an easy trait to develop. But we are helped by the ways and means as contained with the Haggadah and halachos of the Seder. The obligation to recount the Exodus has to start by recalling the 'genus' (bad) before we begin talking about the 'shevach' (good). There are two opinions what was this 'genus': our idolatrous ancestry (Rav) or the slavery (Shmuel) (Pesachim 116a). In fact, the Haggadah incorporates both into its narrative as part of our gratitude to Hashem. Our gratitude can be amplified by contrasting one’s present favourable disposition with that of our terrible past sufferings. Doing so makes sure that we are forever thankful for what we have. That we do not take anything for granted. Focusing upon the bitter times in the Egyptian exile heightens our great appreciation for the kindness in the freedom that we experienced after leaving Mitzrayim. In our own lives, when we experience challenging times, we should similarly take stock of easier occasions. Never should we refrain from sufficiently thanking Hashem for everything. But mention is also make to how our ancestors

served idols. This heightens our greater appreciation of Hashem by addressing one of the main factors that prevents a person from displaying gratitude: arrogance. This is where a person considers himself to be eminently “deserving” of all the kindness that Hashem or others bestow upon him. He refused to recognize the good that others have done for him. Why should he humble himself to thank them? This stands in stark contrast with a humble person whose starting off point is that he is not deserving of anything. He is overwhelmed, therefore, when others shower him with kindness which he considers to be unworthy to receive. Contemplating and recalling the lowly, humble beginnings of the Jewish People, as descendants of idol-worships, negates any sense of arrogance. Alas, our idolatrous heritage is nothing to be proud of. Our lowly state heightens our gratitude to Hashem for still redeeming us from Egypt. Indeed, any subsequent spiritual accomplishments is due to Hashem's never-ending kindness. "In the beginning our forefathers worshipped idols, and now HaMakom [Hashem] has brought us close to serving Him." A hallmark of every Torah giant, notes Rav Shlomo Brevda, zt”l, was how they would possess the trait of gratitude in abundance. They humbly counted every kindness and were full of hakoras hatov at every occasion. May we merit to emulate them and grow in our capacity to show gratitude to other people, and, most importantly, to Hashem.

The Oneg Haggadah Companion

The Second Night of Pesach By Rabbi Benyomin Hoffman

The author can be contacted at leibhoff@gmail.com

Shulchan Aruch Orach Chaim 496:1 In exile they observe two days of Yom Tov out of doubt and everything that is prohibited on the first day is prohibited on the second day. They would excommunicate those who disparaged the second day of Yom Tov.

Origin of Observing 2-Day Yom Tov

In the Diaspora, two days of Yom Tov are observed rather than the one day of Yom Tov as Biblically mandated. Rosh Chodesh would be declared – on the 30th day or 31st day after the start of the previous month – based upon acceptance of witness testimony about the appearance of the new moon. Once the new month was declared in Yerushalayim, the word had to be spread outwards so that people would know when to observe Yom Tov that month. Initially, this was spread by lighting a series of fires but was later replaced by sending messengers. As messengers could not always reach the distant places, they did not know which day to observe as Yom Tov and therefore instituted to observed two days of Yom Tov (to account for the possibility that Rosh Chodesh was on the 30th or the 31st). Now we have a fixed calendar, there is technically no reason to observe two days of Yom Tov since everyone knows when Rosh Chodesh will fall. Nevertheless, Chazal instituted that those outside of Eretz Yisrael continue to observe two days Yom Tov (Beitzah 4b). The basis of this enactment was concern that due to persecution, there may not be sufficient scholarship to make the necessary calculations for determining when Yom Tov is to occur. Additionally, some communities could become isolated from the rest of the Jewish People leaving them at risk for observing Yom Tov on the wrong day. The second night is treated just like the first night regarding the positive and negative commandments, decrees and customs for those in exile. (consult your local Orthodox Rabbi about situations involving travelling temporarily to or from Eretz Yisrael)

Nevertheless, there are certain noted differences: Baking Matzos

The Tur (258:1) mentions that it is ideal to bake the Matzos (of the Seder) during the six hours prior to beginning of the Yom Tov due to the connection between Matzah and the Korban Pesach (brought in the afternoon of the 14th of Nissan). But when the first day of Pesach is on Sunday, one cannot bake the Matzos on the 14th since it is Shabbos. However, many Poskim declare that one could bake the Matzos on the second night (while others declare all should be baked prior to Shabbos). Limitation of eating Matzah during the daytime prior to the Seder: (O.C. 471:1) On the 14th one needs to refrain from eating by the 10th hour of the day any bread or matzah in order to eat the Mitzvah Matzah with an appetite at the Seder for the night of the 15th. Thus, the Rema mentions some have custom to refrain from eating Matzah on the 1st day of Yom Tov a little amount (but not from the 10th hour) so they will have an appetite for eating on the 2nd night. Further, Shaarei Teshuvah writes that one should refrain from eating Matzah at the Third Meal when the first day of Pesach falls on Shabbos.

Eggs

The Rema writes (O.C. 476:2) that some communities have a custom to eat an egg at the Seder meal as a remembrance to mourning. Tisha b’Av is a day of bitterness. This two days always occur on the same day of the week as cited by many (Machzor Vitry, Abudraham and others) through a means of ‫( א"ת ב"ש‬first night of Pesach = ‫א‬, same day of the week as ‫)תשעה באה‬. Therefore, some maintain that this reason does not apply to the second night.

Nusach ‫מן הזבחים ומן הפסחים‬

The Tur (O.C. end of 473) writes that the blessing ‫ גאל ישראל‬said over the second cup one first

The Oneg Haggadah Companion

mentions ‫ זבחים‬prior to ‫ פסחים‬since the Chagigah sacrifice is eaten earlier than the Pesach sacrifice (which is eaten when one is near satiation at the end of the meal). The Bach states that if the second night occurs on the night after Shabbos, then one not offer the Chagigah sacrifice on Shabbos and would not offer and eat it till the next day. Thus, at that second night Seder following Shabbos would reverse the order and say ‫מן הפסחים‬ ‫( ומן הזבחים‬differ from the first night Seder).

Stolen Marror

The Shulchan Aruch (O.C. 454:4) rules one does not fulfill their obligation for the Mitzvah-Matzah with stolen Matzah. Shaagas Aryeh explains that a Mitzvah from the Torah cannot be fulfilled by means of a forbidden action (‫)מצוה הבאה בעבירה‬. Nowadays, the Mitzvah of Marror is Rabbinical and could be fulfilled with stolen Marror. But the Pri Chadash disagrees since the Rabbis established their decrees according to the format of the Torah. The Aruch haShulchan decided that on the second night of Pesach one could fulfill their Mitzvah with stolen Marror.

Drinking after the fourth cup

Some Poskim permit drinking only water after the fourth cup. Other Poskim allow other drinks except wine. Chok Yisrael (O.C. 481) permits one to follow the lenient opinion on the second night as does the Mishneh Berurah.

Eating Matzah after Chazos

Degel Merbabah (477) writes that one that due to unforeseen reasons is unable to eat Matzah prior to Chatzos (midnight) as the preferred

time to eat the Mitzvah Matzah, should eat after Chatzos without a blessing (since in case of doubt involving blessings we are lenient). The Archos Chaim writes that one makes a blessing since one does not lose anything since the legal decision is according to the Rabbanan that the time to eat Matzos is the entire night. Pri Megadim decides that one does not make a blessing in this situation. The Archos Chaim states that on the second night does not make a blessing according to all since a double doubt.

Piyotim

The Magen Avrohom (O.C. 480:2) states that in the Piyot Az Rov Nisim on the first night does not say at the end ‫ויהי בחצי הלילה‬. On the second night, one says ‫ אומץ גבורתך‬but does not finish with ‫ואמרתם זבח‬. The Chok Yisrael writes that nothing is changes for the two nights. The Mishneh Berurah brings both opinions.

Krias Shema when Going to Bed

On the first night since it is a leil shimu’rim, Guarded Night, we only say Krias Shema and the blessing HaMapiel. The Pri Megadim writes (citing the Levush) that this also applies to the second night but VaYagad Moshe cites others that the second night is like all the other days of the year.

Remembrance to the Meal of Esther

The Magen Avrohom (O.C. 490) states at the day meal one should make a distinct item to allude to the meal that Esther made for the King. We do this to mention the praise of HaShem for on this date of the 16th of Nissan they hanged Haman. So Mishneh Berurah also states the same.

The Oneg Haggadah Companion

What a Treat! By Osher Chaim Levene Orah The author can be contacted at osher.levene@googlemail.com

Every Jewish home tries to make the Seder (an evening that unifies themes of Jewish identity, history, purpose and destiny) into a “night that you’ll never forget”. How can one notably transmit a clear set of timeless values to all those gathered around the Seder table? I would highlight 5 interconnected themes in the Haggadah that can easily recalled using the mnemonic TREAT: (1) Tradition (2) Redemption (3) Emunah (4) Appreciation (5) Torah.

(1) Tradition

(3) Emunah Emunah refers to faithfulness in G-d as the cornerstone of Judaism. This eternal trust in G-d was permanently forged at the Exodus heralded a new world order as the source of the 13 fundamentals of faith and of all mitzvah observance. This established Israel’s special relationship with Hashem with the conviction to never abandon their Jewish faith and their willingness to die as martyrs to glorify the Name of G-d.

(4) Appreciation

Tradition relates to the mitzvah to faithfully transmit the Exodus story in every generation from father to son. This story remains forever relevant because every single Jew is a part of something greater than himself. Jewish identity defines “who he is” and reflects his unique role as a link in an unbroken chain of Jewish heritage. He stands as a proud member of an eternal nation totally dedicated to a spiritual mission.

Appreciation for being the beneficiaries of His never-ending kindnesses is endemic to the makeup of a Jew. It goes all the way back to the Exodus as Jewish history gloriously unfolded. Thanks, gratitude, praise and song fill the night. The national metamorphosis from lowly slaves to liberated princes is celebrated. The love and trust that G-d has invested to the Chosen Nation from their inception has to be reciprocated with due appreciation.

(2) Redemption

(5) Torah

Redemption recalls how G-d intervened in the course of history to redeem the Children of Israel from their Egyptian exile for them to become players on the world stage. Here they entered into a timeless partnership with G-d. Their business is G-d’s business; His business is theirs. This started with the Divine Intervention at the Exodus. Their survival and future redemption is therefore guaranteed against all the odds. Now the Jewish People are forever charged with fulfilling the sacred purpose of their destiny: to live a life of G-dliness.

Torah is the ultimate endpoint of the Exodus that occurred fifty days later at Mount Sinai. This what the Exodus was leading to. The Jewish People would be defined exclusively by obedience of, and commitment to, the Torah. This would differentiate and elevate them above all the other nations. For a Jew, Torah is life-force itself. In sum, tracing these 5 themes of Tradition, Redemption, Emunah, Appreciation, Torah, can assist us to meaningfully relate to the Haggadah narrative. I sincerely hope that this will, indeed, help TREAT you to experience a “Seder night that you’ll never forget”.

The Oneg Haggadah Companion

‫קדש‬ ‫וַ יְ ִהי ֶע ֶרב וַ יְ ִהי ב ֶֹקר‬

‫יעי‬ ‫ֹלקים ַּבּיֹום ַה ְּׁש ִב ִ‬ ‫ל‪-‬צ ָב ָאם‪ .‬וַ יְ ַכל ֱא ִ‬ ‫יֹום ַה ִּׁש ִּׁשי‪ :‬וַ יְ ֻכּלּו ַה ָׁש ַמיִם וְ ָה ָא ֶרץ וְ ָכ ְ‬ ‫אכּתֹו ֲא ֶׁשר ָע ָׂשה‪.‬‬ ‫יעי ִמ ָּכל ְמ ַל ְ‬ ‫אכּתֹו ֲא ֶׁשר ָע ָׂשה וַ ּיִ ְׁשּבֹת ַּבּיֹום ַה ְּׁש ִב ִ‬ ‫ְמ ַל ְ‬ ‫אכּתֹו ֲא ֶׁשר‬ ‫ל‪-‬מ ַל ְ‬ ‫יעי וַ יְ ַק ֵּדׁש אֹותֹו ִּכי בֹו ָׁש ַבת ִמ ָּכ ְ‬ ‫ֹלקים ֶאת יֹום ַה ְּׁש ִב ִ‬ ‫ְךא ִ‬ ‫וַ ָיְב ֵר ֱ‬ ‫ֹלקים ַל ֲעׂשֹות‪.‬‬ ‫אא ִ‬ ‫ָּב ָר ֱ‬

‫ָּברּוְך‬

‫ּבֹותי‪.‬‬ ‫ַס ְב ִרי ָמ ָרנָ ן וְ ַר ָּבנָ ן וְ ַר ַ‬

‫ּבֹורא ְּפ ִרי ַהגָ ֶפן‪.‬‬ ‫עֹולם ֵ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ַא ָּתה ה'‪ֱ ,‬א ֵ‬

‫רֹומ ָמנּו ִמ ָּכל‪-‬‬ ‫ל‪-‬עם וְ ְ‬ ‫עֹולם ֲא ֶׁשר ָּב ַחר ָּבנּו ִמ ָּכ ָ‬ ‫לקינּו ֶמ ֶלְך ָה ָ‬ ‫ָּברּוְך ַא ָּתה ה'‪ֱ ,‬א ֵ‬ ‫ֹלקינּו ְּב ַא ֲה ָבה‬ ‫ֹותיו‪ .‬וַ ִּת ֶּתן ָלנּו ה' ֱא ֵ‬ ‫ָלׁשֹון וְ ִק ְּד ָׁשנּו ְּב ִמ ְצ ָ‬ ‫(את יֹום‬ ‫מֹוע ִדים ְל ִׂש ְמ ָחה‪ַ ,‬חּגִ ים ּוזְ ַמּנִ ים ְל ָׂששֹון‪ֶ ,‬‬ ‫נּוחה ּו) ֲ‬ ‫(לשבת‪ַׁ :‬ש ָּבתֹות ִל ְמ ָ‬ ‫(ּב ַא ֲה ָבה) ִמ ְק ָרא ק ֶֹדׁש‬ ‫רּותנּו‪ְ ,‬‬ ‫ַה ַׁש ָּבת ַהּזֶ ה וְ ) ֶאת יֹום ַחג ַה ַּמּצֹות ַהּזֶ ה זְ ַמן ֵח ֵ‬ ‫אֹותנּו ִק ַּד ְׁש ָּת ִמ ָּכל ָה ַע ִּמים‪( ,‬וְ ַׁש ָּבת)‬ ‫יאת ִמ ְצ ָריִם‪ִּ .‬כי ָבנּו ָב ַח ְר ָּת וְ ָ‬ ‫יצ ַ‬ ‫זֵ ֶכר ִל ִ‬ ‫ּוב ָׂששֹון ִהנְ ַח ְל ָּתנּו‪ָּ .‬ברּוְך ַא ָּתה ה'‪,‬‬ ‫ּוב ָרצֹון) ְּב ִׂש ְמ ָחה ְ‬ ‫(ּב ַא ֲה ָבה ְ‬ ‫ּומֹוע ֵדי ָק ְד ֶׁשָך ְ‬ ‫ֲ‬ ‫(ה ַׁש ָּבת וְ ) יִ ְׂש ָר ֵאל וְ ַהּזְ ַמּנִ ים‪.‬‬ ‫ְמ ַק ֵּדׁש ַ‬ ‫ּבמוצאי שבת מוסיפים‪:‬‬

‫עֹולם ַה ַמ ְב ִדיל‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫אֹורי ָה ֵאׁש‪ָּ .‬ברּוְך ַא ָּתה ה'‪ֱ ,‬א ֵ‬ ‫ּבֹורא ְמ ֵ‬ ‫עֹולם‪ֵ ,‬‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָּברּוְך ַא ָּתה ה'‪ֱ ,‬א ֵ‬ ‫יְמי ַה ַּמ ֲע ֶׂשה‪ֵּ .‬בין ְק ֻד ַּׁשת‬ ‫יעי ְל ֵׁש ֶׁשת ֵ‬ ‫חׁשְך‪ֵּ ,‬בין יִ ְׂש ָר ֵאל ָל ַע ִּמים‪ֵּ ,‬בין יֹום ַה ְּׁש ִב ִ‬ ‫ֵּבין ק ֶֹדׁש ְלחֹל‪ֵ ,‬בין אֹור ְל ֶ‬ ‫יְמי ַה ַּמ ֲע ֶׂשה ִק ַּד ְׁש ָּת‪ִ .‬ה ְב ַּד ְל ָּת וְ ִק ַּד ְׁש ָּת ֶאת‬ ‫יעי ִמ ֵּׁש ֶׁשת ֵ‬ ‫ַׁש ָּבת ִל ְק ֻד ַּׁשת יֹום טֹוב ִה ְב ַּד ְל ָּת‪ ,‬וְ ֶאת‪-‬יֹום ַה ְּׁש ִב ִ‬ ‫ַע ְּמָך יִ ְׂש ָר ֵאל ִּב ְק ֻד ָּׁש ֶתָך‪ָּ .‬ברּוְך ַא ָּתה ה'‪ַ ,‬ה ַּמ ְב ִדיל ֵּבין ק ֶֹדׁש ְלק ֶֹדׁש‪.‬‬

‫יענּו ַלּזְ ַמן ַהזֶ ה‪.‬‬ ‫עֹולם‪ֶׁ ,‬ש ֶה ֱחיָ נּו וְ ִקּיְ ָמנּו וְ ִהּגִ ָ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָּברּוְך ַא ָּתה ה'‪ֱ ,‬א ֵ‬

‫‪26‬‬

‫‪The Oneg Haggadah Companion‬‬

The Four Cups of “Why” By Rabbi Barry Kagan JFS The author can be contacted at kagans613@googlemail.com

The Four Cups of Wine reflect the four expressions of redemption. But if the focal point revolves around the number four, but is chosen beverage specifically that of “wine”? The four expressions of redemption refer to the different stage of redemption. The first stage was being “released from the sufferings of Egypt” (‫ )והצאתי‬while the plagues occurred. The second and third stages were being saved from slavery (‫)והצלתי‬ and eventually being completely redeemed from Egypt (‫)וגאלתי‬. Finally, the fourth stage was being taken by Hashem (‫ )ולקחתי‬to be his nation at Sinai where we received the Torah. Hence, each of these stages enabled us to draw a deeper connection to Hashem and to feel a deeper sense of joy and appreciation. The level of joy increases after each stage. Rav Shlomo Zalman Auerbach ztl explains that when we drink or eat anything in the physical world, the enjoyment of it reduces each time it is consumed. The first sip of a cool refreshing CocaCola is a delight to the taste buds. But after a few sips, it can be compared to any other drink.

The production of wine comes through pressing the grapes. Despite the fruit being crushed, the resulting juice attains prominence. In Judaism, wine is used for sacramental purposes at all junctures of spiritual change and growth. So too, at the Seder night, which marks the spiritual transformation of the Jewish People from slaves into a holy nation, it is highly appropriate that only wine be used. Downtrodden in Egypt and languishing in the depths of impurity, the Jewish People were like crushed grapes. But look at what they became? On Seder night, at the apex of spiritual growth and change, wine is the perfect drink to commemorate their transformation. They became an elevated nation of princes and a kingdom of priests upon leaving Egypt. Each one of us should take this to heart and, like wine, rise up from the depths of impurity and the mundane, to find clarity, purity, and holiness.

But when we drink wine, our level of enjoyment increases after each cup. “Wine delights the heart of man” (Tehillim 104:15). This increased enjoyment corresponds to the increase in joy the Jewish people naturally felt when they went through the four stages of redemption. So the Four Cups are of wine. There is another unique feature of wine as indicated in the blessings. The juice of other fruits indicates a demotion: it results in a lower level brocha upon its consumption (shehokol rather than haeitz). It is only wine as produced by grapes that has an elevated brocha (hagefen rather than haeitz) The Oneg Haggadah Companion

Kaddesh: Let the Seder Begin By Rabbi Dov Fisher Kollel Darchei Hora’ah, Yerushlayim The author can be contacted at dovfisher1@gmail.com Rabbi Yehudah Halevi famously asks why in the Ten Commandments G-d introduces Himself as I am Hashem Your G-d ‘who took you out of Egypt’ rather than ‘who created heaven and earth’? In the first of his thirteen principles of faith, the Rambam explains one must believe that not only did Hashem create the world in the beginning but that He Alone actively controls the world. This opposes three types of heretics. (a) The atheist who posits the world is without purpose or meaning. Even if there was a beginning to the universe, he claims it was by chance, it just happened to be. The Rambam counters this by stating the need to realize there is a Creator to this world. (b) The second realizes creation had a Creator but questions how a Supreme Being would be involved in the world. He mistakenly concludes that the Creator left the world to its own fate and its inhabitants to their own devices. The Rambam explains the need to believe Hashem is both the Creator (boireh) and the Director (manhig) who controls everything within creation. (c) The third supposes that there are different independent forces, rather than One G-d. To this the Rambam writes, know and understand that Hashem Alone controls the world. The Ten Plagues are categorised into three groups that address these facets of faith. (a) The first grouping was the initial three plagues that culminated with the declaration of Pharaohs’

magicians that it was the finger of G-d. Egypt begun to realise that Hashem’s creative power was well beyond anything they had ever encountered. (b) The second set of three plagues were preceded by a strong warning to Pharaoh: you will know that I am Hashem in the ‘midst of the land’. Do not think that I am only a Creator, but understand that I also control everything even in the ‘midst of the land’. (c) The third and final set of the remaining [four] plagues is where Moshe declared to Pharaoh that with these you will realise that there is no power other than Hashem. This explains why Hashem began the Ten Commandments by referring Himself as the G-d ‘who took you out of Egypt’. It was in the lead-up to the Exodus that Hashem illustrated through the Ten Plagues how he not only created the world, but He controls it, and He is the Only Power with complete dominion over the entire world. As such, we Jews have to tap into the knowledge that all of creation was fashioned to serve and glorify Hashem. (This is the lesson that Chananya, Mishoel and Azariah learned from the frogs that jumped into the flames. Free will or no free will, I run to sanctify the name of G-d – See R’ Yerucham Leibowitz). The Exodus therefore serves as a constant reminder to our duty in this world. Just as every element within creation yearns to glorify Hashem’s name, so too, should we.

The Oneg Haggadah Companion

Four Cups By Rabbi Daniel Fine Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme The author can be contacted at danielpfine@gmail.com

The four cups represent the four expressions of redemption. But why do we celebrate four separate expressions of redemption? Aren’t these simply four promises belonging to one redemption? The Netziv explains how the four expressions were, in fact, four different stages of the redemption. The first stage was vehotzaisi: “I will take you out of the burden of Egypt.” This was achieved when Pharaoh relaxed the harshness of the slavery and repealed the edict under which the Bnei Yisrael had to make their own bricks; the extra burden was removed. This stage of redemption occurred at the end of the fourth plague of arov (animal invasion). Nevertheless, the slavery still continued. The second stage of redemption was vehitzalti: “I will save you from your work.” This was achieved when Pharaoh dropped all slave-labour, and started

respecting Bnei Yisrael - the work had stopped. This occurred after the plague of hail - plague number seven. The third stage was vegolanti, “I will redeem you with an outstretched hand.” This refers to the Jewish People no longer being under Pharaoh’s dominion as fulfilled after the plague of the firstborns. Although all slavery had ended, the Jewish People were still technically subjects of Pharaoh and under his dominion. The plague of the firstborns meant that we were totally free from Egyptian rule - Pharaoh wanted us out. Finally, the fourth expression of redemption was velakachti: ”I will take you for Me as a nation,” is a reference to the giving of the Torah - our eternal covenant and ‘bond’ with Hashem.

The Oneg Haggadah Companion

Kadesh: Exalted Above All Tongues By Rabbi Shmuli Sagal Director of Operations, The Evening Beis Rabbi, Sutton & District United Synagogue The author can be contacted at shmulisagal@gmail.com Kiddush on Seder Night contains a curious phrase: how G-d has “…chosen us from among all peoples and raised us above all tongues…” What elevates man above the rest of creation, writes the Sefas Emes, is his power of speech. Of mankind, this gift of language was specifically conferred to the Jewish People. They identify with the Torah written in Lashon HaKodesh that makes use of the 22 letters of the Hebrew alphabet used in creation. (This was lost to the other nations at the Dor Ha’flaga, the Great Dispersion, when Hashem confused mankind by making them speak in 70 other languages.) Lashon HaKodesh, which encapsulates the inner meaning of the world, was reserved for the Jewish People (as descendants of Avraham who emerged out of the Dispersion) in their total commitment to G-d and to the Torah. The Jewish People alone emerged as the bearers of the authentic and primeval language. So they are rightly described as “exalted from all tongues.” On Pesach, we celebrate the birth of Hashem’s chosen people by spending an evening reciting the Haggadah using Lashon Hakodesh- namely that very language that makes us unique and holy. The central narrative expounds a defined scripted section of Torah in four verses recited verbatim in the biblical passage of bikkurim when the farmer brought up his bowl of first fruits, in the Temple. The festival name “Pesach” (peh-sach – the mouth

speaks) suggests a redemption of language. Now, the nation which possessed the world’s original, sacred language would be free to speak it once again. In truth, this special language was one of the things that the Jewish nation never forsook throughout their long exile in Egypt. Perhaps the inclusion of Ha Lachma Anya, the opening paragraph in the Haggadah written in Aramaic, comes to accentuate the fact that the rest of the proceedings are in Lashon HaKodesh, the holy tongue unique to the Jewish People. (The introduction of a foreign language into the Haggadah after the destruction of the Second Beis HaMikdash, would have been a stark reminder that exile had not only stripped them of our Temple and homeland, but even of our language). In exile, we are forced to speak the language of our host nation, thereby distorting our perspective which should be solely fashioned through the prism of our holy tongue. When we celebrate our redemption, let us take note how we are “exalted from all tongues” and reidentify with the sanctity within Lashon Hakodesh, to learn Torah and serve G-d.

‫ורחץ‬ Wash your hands but do not say the blessing "on the washing of the hands."

The Oneg Haggadah Companion

‫כרפס‬ Take from the greens less than a kazayit - so that you will not need to say the blessing after eating it; dip it into the salt water; say the blessing "who creates the fruit of the earth;" and have in mind that this blessing will also be for the bitter herbs. Eat without reclining.

.‫ּבֹורא ְפ ִרי ָה ֲא ָד ָמה‬ ֵ ,‫עֹולם‬ ָ ‫ֹלקינּו ֶמ ֶלְך ָה‬ ֵ ‫ ֱא‬,'‫ָברּוְך ַא ָתה ה‬

The Oneg Haggadah Companion

Karpas By Rabbi Ilan Halberstadt Rov, Nefesh HaTorah, Edgware The author can be contacted at Ilanhalberstadt@gmail.com

Here are three reasons offered for the presence of karpas at the Seder. Rabbeinu Manoach on the Rambam sees this as a reminder for the coat of Yosef that was called the kesones Pasim. Pasim is translated as being silk (Rashi, Vayeshev) as the passuk says Chur Karpas i.e. the translation of the “coat of Pasim” is the “coat of Karpas”. Somehow, this Karpas is an allusion to that coat. What is the connection with the Pesach story? It was that coat of Yosef which aroused the brothers’ jealousy that resulted in Yosef being sold to Egypt. This episode was the origin for the descend of Yaakov’s family to Egypt. For this reason, we begin the entire story at the Hagaddah, by dipping the vegetable into the salt water. This comes as a hint to the dipping of the coat into blood which the brothers showed their father Yaakov that marked the beginning of that bitter golus. Rav Yosef Chaim Zonenfeld brings a beautiful remez in the karpas from Shmos 14:23. There it says…

‫וירדפו מצרים ויבאו אחריהם‬ .‫כל סוס פרעה רכבו ופורשיו אל תוך הים‬ And the Egyptians pursued them all the horses of Paroh his chariots and horsemen went into the sea.

The first letters spell out the word Karpas. This point is the finale of the Exodus story. So before starting retelling the story, right at the very start, we dip the karpas into the water that anticipates how the Egyptians will ultimately end up drowning in the sea. The Shem Mishmuel suggests the following allusion in the karpas. The function of a vegetable at the start of a meal is for the diner to whet his appetite. But at the Seder table, those assembled will not begin their meal until much later! They will not eat until after reciting the section of Magid. This mirrors the redemption in Egypt. Moshe came and told the Jewish People about the forthcoming redemption six months before it came to pass. This whet the appetite for the Children of Israel to anticipate redemption, to long for it, despite being two centuries under Egyptian persecution. It was to create a desire for freedom and to become the nation of Hashem. This aspiration for a higher reality is the true freedom that we equally crave. It is only when we are hungry for a more spiritual existence, that will Hashem come to fill that lack and to provide us with that spirit that we so desperately desire. It is the tzipia leyeshua, “anticipation of the salvation”, in the desire for Hashem’s world that can bring the ultimate redemption. It is therefore something that has to be re-enacted on the physical level by whetting our appetite but not eating the meal.

The Oneg Haggadah Companion

‫יחץ‬ Split the middle matzah in two, and conceal the larger piece to use it for the afikoman.

The Oneg Haggadah Companion

‫מגיד‬ The Oneg Haggadah Companion

Magid like a Nagid! By Rabbi Naftali Schiff Photo Credits: Steve Durban

Chief Executive of the Jewish Futures Trust The author can be contacted at nschiff@jfutures.org

As we sit around the table readying ourselves to discuss and debate the finer points of the Haggada it is vital that we don't lose the wood for the trees. It is therefore imperative that we a take a moment to think about what we hope to gain from the evening’s discussions. The Torah makes it very clear that the main goal of the night is ‫והגדת לבנך‬ ‫ביום ההוא‬, to pass on the story of yetzias mitzrayim to the next generation. The Nesivos Shalom refers to Seder Night as the Rosh Hashana for emunah. This means that the evening’s discussions are supposed to provide sufficient focus with enough inspiration to last us an entire year. The dual goals of the evening are therefore to pass on the mesorah and to strengthen our own emunah which are, perhaps, one and the same. The root of ‫והגדת‬, ‘and you shall relate’ is ‫נגד‬, which has connotations of nobility, a Naggid, someone who is of aristocratic stock (Radak, Sefer HaShorashim). Perhaps this is behind the mitzvah of heseiba, leaning, as part of the evenings events, as enacted when it was common practice to do so in wider circles. Despite this not being the manner formal meals are now conducted, the halacha, (especially for men) is to require leaning. It is therefore crucial that we remember why we do so and develop an awareness that we are of noble stock.

This idea is expressed beautifully by Maaseh Nissim (Rav Yaakov MiLisa, the Nesivos Hamishpat) who explains that the main effect of Yetzias Mitzrayim was that Hashem joined His Name to us. From that point onwards, the Jewish People and Hashem have a shared destiny – the reason He took them out of Egypt was va’avi eschem eli, “to bring us to Him” (Shemos 19:4). A primary goal of the Seder is for us to appreciate our own value and the importance of our mission as truth-bearers of Hashem’s existence. It was for this reason that Hashem was willing to break the natural order to free us and thereby assume that role through the geulah process. On Seder night we don’t pretend to be aristocrats. We tap into our identity as members of the Royal family of the King of Kings. Seder night is an opportunity to appreciate our own value and the important role it plays in bringing all of mankind to an awareness of Hashem. As Rav Tzadok HaKohen of Lublin says, ‘More than a Jew needs to believe in Hashem, he needs to believe that Hashem believes in him!’ May we all be blessed to have a Seder Night that will illuminate our entire year!

The Oneg Haggadah Companion

Q&A Session By Rabbi Michael Jablinowitz Rosh Yeshiva, Ateret Yerushalayim The author can be contacted at ateret1@013.net

Questions are central to the mitzvah of "Sippur Yetzias Mitzrayim". When the second cup of wine is poured, the son asks his father questions. Or a wife. Or himself. But someone has to ask (Pesachim 116a). Later in the Haggadah, Rabban Gamliel notes the imperative on Seder night to mention Pesach, Matza, and Marror. Each of them is again is expounded starting with the posing the question. For example: “Pesach – why do we have it?” Why is it so essential that this mitzvah be performed using the question-answer format? One of the requirements at the Seder night is to see ourselves as active participants: it is as if we ourselves are leaving Egypt. We begin the section of Magid by pointing out that had Hashem not taken our forefathers out of Egypt, we would still be there today enslaved to the Egyptians. We lay stress to its relevance to ourselves as well as to our ancestors. This comes to teach us, explains Rav Tzadok Hakohen, that one of the most important aspects of Seder night is to feel that this is the start of something new and exciting. We begin each discussion with a question to emphasize a new idea is being taught. In other words, there is a point being elucidated that wasn't understood previously – hence the opening question. Despite learning this last year and the year before, we must approach

it afresh. It is as if we never knew or properly understood before what the Exodus was about. Never approach life with complacency. Never take it for granted or dismiss this as “been there, done that”. At the Seder night, we are wide-eyed and excited to truly understand the significance of the Exodus once again. This is why we need to relate to it personally and consider ourselves as if we are personally experienced the Exodus. It is in this light that Seder night includes doing unusual acts, such as dipping twice, to get the children to ask questions. That we do these things at the Seder even if there aren't any small children present can teach us of the need to also arouse the “child” in ourselves to similarly get excited about the Seder. Remove the old cynical adult self and skepticism. Relate to it with a childlike sense of wonder and enthusiasm. We need to personalize the experience of the Exodus and truly feel it for ourselves. We need to look around our world and ask questions to be amazed and awed by the kindness that we receive from Hashem. And when we are able to properly accomplish this, we can transcend the mundane with the spirit of holiness, and to naturally conclude the section of Magid with the ability to sing praise to Hashem.

The Oneg Haggadah Companion

I Can't Thank You Enough By Rabbi Yankie Schector Author of Seforim, Parshah Pshetl The author can be contacted at yankieschechter@gmail.com

In the mitzvah of Sippur Yetzias Mitzrayim, we are told “the more you relate, this is praiseworthy”. Why do we not make a beracha on this great mitzvah? Why is there no shehechiyanu blessing for a Mitzvah performed once a year? The great praise heaped upon one who elaborates about the Egyptian miracles appears to contradict the obligation to only use the exact formulation of Chazal when praising Hashem (Berachos 33b) No one can possibly adequately praise Hashem – not in quantity nor in quality. There is no end to the praises of Hashem. To say anything, which does not fully stress His greatness, would be disrespectful. It would similar to describing a billionaire by calling him a millionaire! This is the reason why, in general, we do not add or subtract from the set praises in our prayers as provided by former generations. The night of Pesach is not about “praising” Hashem but about “thanking” Him. It is true that we can never adequately “thank” Him. But we must nevertheless try. In the process of “thanking” Him, we also end up “praising” Him. But this does not pose a problem insofar as our purpose and intentions is to try to thank Him as best as one can (Gevuros Hashem). No blessing is recited on performing the mitzvah of tzedakah as one can only fulfil this mitzvah if the charity goes to a worthy recipient (Rashba). We

cannot understand the extent and breadth of the amazing miraculous that Hashem performed for the Children of Israel in Egypt. We owe Hashem for everything. We can never truly thank Him properly – not that this means we should not try. At the very least, we have to make sure that we do not come across as an ingrate. We cannot adequately thank Hashem for everything He did for us at the Exodus and everything that He continues to do for us. On the night of Pesach, however, we must see ourselves as if we are personally redeemed and try our best to offer Him some measure of thanks. The more one tries, the more praiseworthy he is. Because he knows that it is an impossible task and that he will never be able to completely thank Him, for this reason, we do not recite a blessing or recite Shehechiyanu. Let us emulate the Jewish Matriarch Leah who was the first one to praise Hashem. By calling her son Yehuda, ‘This time let me gratefully thank Hashem’ (Bereishis 29:35), ever time that she would call his name, she would be thanking Hashem. Her son’s name was a constant reminder to thank Hashem again and again. Is it enough for me to thank Hashem just once? No, I must do this constantly (Maharam Shick). Let us try our best to thank Him as best as we can at the Seder in our great appreciation.

The Oneg Haggadah Companion

Story Time By Rabbi Yaakov Bennett Hasmonean High School The author can be contacted at y.bennett@hasmonean.co.uk

The centrepiece of the Haggadah is Magid that focuses upon the obligation of “Sippur Yitzais Mitzrayim”, relating the story of the Exodus. The Rambam (Sefer hamitzvos) counts this as one of the 613 commandments. But what is the difference between the obligation on Seder night to the remembrance of the Exodus on all nights of the year? To paraphrase, “so, why is the night different from all other nights?” Clearly, there is a practical difference between “zecher Yitzais Mitzrayim” (remembering the Exodus) on a daily basis, where a minimal reference is sufficient, and “Sippur Yitzais Mitzrayim” (telling the story of the Exodus from Egypt) on Seder night which includes the entire story from slavery to redemption in its entirety, from beginning to end. One explanation offered why there is no blessing recited on this mitzvah can be understood by an insight of the Sfas Emes.

mitzvos such as charity whose enactment would be based upon human intellect irrespective of its divine command. The Talmud (Pesachim 115b) records that Rav Nachman asked his servant Daru about his reaction if he would be set free and given amazing riches? Daru responded that it he would obviously be full of praise to his master for his benevolence and compassion. No heavenly instruction would be necessary for us to naturally recall the story of the Exodus on Pesach from generation to generation. Hence, no blessing need be recited on Maggid. The Mitzvah to recount the story of the Exodus is our expression of thanks and appreciation, like that of the servant who has been freed with riches. The Rambam identifies thanksgiving as an essential part of the Seder night. For this reason, we are obligated to see ourselves as having personally left Egypt. We are full of genuine appreciation. It is real. It is personal. It is my story.

No blessing is performed on many interpersonal

The Oneg Haggadah Companion

The leader uncovers the matzas, raises the Seder plate, and says out loud:

,‫יתי וְ יֵ יכֹל‬ ֵ ֵ‫ ָכל ִד ְכ ִפין י‬.‫ָהא ַל ְח ָמא ַענְ יָ א ִדי ֲא ָכלּו ַא ְב ָה ָתנָ א ְב ַא ְר ָעא ְד ִמ ְצ ָריִם‬ .‫ ְל ָשנָ ה ַה ָב ָאה ְב ַא ְר ָעא ְדיִ ְש ָר ֵאל‬,‫ ָה ַש ָתא ָה ָכא‬.‫יתי וְ יִ ְפ ַסח‬ ֵ ֵ‫ָכל ִד ְצ ִריְך י‬ .‫חֹורין‬ ִ ‫ ְל ָשנָ ה ַה ָב ָאה ְבנֵ י‬,‫ָה ַש ָתא ַע ְב ֵדי‬

Matzah: Taste of Manna By Rabbi Dovid Rose Laniado Hospital UK The author can be contacted at droselondon@gmail.com Have you ever wondered why certain prayers are not in Hebrew? A significant portion of our tefillos are in Aramaic, a language that has not been widely-spoken by Jews for over a thousand years. This includes the oft-repeated kaddish prayer and the Yekum Purkan prayer on Shabbos in the preamble to Mussaf (See Maharal, Nesiv HaAvodah 11). Why, then, is the paragraph of Ha Lachma Anya – used to reach out to invite needy guests – recited in Aramaic just as we are about to introduce Matza as the central exhibit of the night?

we are presenting the matzah for the first time, once again, the claim of the angels now becomes relevant. Due to this food being also appropriate for the angels, we therefore also recite the passage in Aramaic – a language which the angels will not understand. Hence, they will be unable to charge any claims against the Jewish worthiness to experience the Exodus on route to receiving the Torah.

The Abudarham explains the necessity for this part to be recited in Aramaic in order that the angels (who cannot comprehend this language) not make an indictment against the Jewish people (Shabbos 12). Why is this passage alone singled out to be in Aramaic? The Klausenberger Rebbe, Rabbi Yekusiel Yehuda Halberstam ztl, cites the famous Talmudic passage (Shabbos 88b) how Moshe in heaven responded to the angels to justify mortal man’s receipt of the Torah. He listed a series of Torah laws including the likes of honouring parents, leaving Egypt, and laws of kashrus that were practically irrelevant to the angels. The chassidic sources compare the mitzvah of eating Matzah on Pesach to the consumption of the Manna in the desert. Indeed, the manna is described as the bread of angels (Yoma 75). If so, answers the Klausenberger Rebbe, at this point in the Seder, when

Klausenberger Rebbe, founder of Laniado Hospital, Netanya

The Oneg Haggadah Companion

Ha Lachma Anya By Rabbi Ozer Alport Author of Parsha Potpourri and Renowned Lecturer The author can be contacted at oalport@optonline.net The Pesach Seder begins with a prayer: “This year we are here, but next year we should be in the Land of Israel’. The Haggadah ends with this same theme: “Next year in Jerusalem!” The reason for this emphasis is that a complete Seder includes eating of the Korban Pesach which can only be offered in the Temple in Jerusalem, which is currently in ruins. Strangely, there is no discussion in the Haggadah to address the reason of “why” we are still in exile? We know that the Temple not been rebuilt because we have not yet rectified the sin of baseless hatred which brought about its destruction (Yoma 9b). In actual fact, it is implicitly addressed in Ma Nishtana: “Why on all other nights do we not dip even one time, but tonight we dip twice?” The Ben Ish Chai explains that the dipping of karpas into salt water alludes to Yosef's brothers dipped his clothing into blood to deceive Yaakov into thinking he had been killed by a wild animal. This represents the sin of baseless hatred which led to national enslavement in Egypt and the suffering of future generations. The second dipping at the Seder is dipping the maror into charoses. This parallels to the second act of dipping in the Torah: the bundle of hyssop dipped into the blood of the Passover-offering and painted onto doorposts to be spared Death of Firstborn (Shemos 12:22). The word used to the bundle tied together is ‫ אגודה‬which symbolizes the concept of Jewish “unity”. This sense of togetherness rectified

the sin of the original dipping of blood by Yosef's brothers. This led the way for their freedom from slavery. Rav Mattisyahu Salomon notes that as we remember the Exodus, we long for the future redemption and are also reminded of the reason that we are still in exile. This is symbolized by these two dipping at the Seder: the karpas in saltwater to recall the sinful sale of Yosef and the dipping of maror in charoses how we can sweeten our bitter exile through unity and togetherness. The Rema (Orach Chaim 476:2) writes of the custom to eat an egg at the Seder as a symbol of mourning as Tisha B’Av falls on the same night of the week as first night of Pesach. If Tisha B’Av comes on that same day of the week later that year, it is an indication of us not having internalized these lessons to rectify these sins. Let us internalize the message of the two-fold dipping so that the follow-up to the Seder is a celebration on Tisha B’Av to become a festival in our redemption from our current exile. We have to rectify hatred through the promotion of peace and harmony among all Jews Perhaps this is one of the reasons we begin the Seder by inviting any hungry Jew – whoever he is – to come and eat. It is the hope for rebuilding of Temple when we will collectively group together to eat from the Passover offering.

The Oneg Haggadah Companion

Exile as Your Ticket to Freedom By Rabbi Ilan Halberstadt Rov, Nefesh HaTorah, Edgware The author can be contacted at Ilanhalberstadt@gmail.com Ha lachma Anya as the preface to retelling the Exodus story in Maggid is difficult to understand. What is its purpose? And why does this incorporate a description of matzah as the bread our fathers ate in Egypt, an open invitation to the hungry, and the hope in forthcoming year to return as free people to the Land of Israel? What connects these three different statements? The mitzvah of Maggid is not simply to retell the story but to relive the experience. A person has to feel the freedom and “to view himself as if he left Egypt.” But we are presently in exile and have been so for so many years. How, then, can we fulfill this mitzvah in the right frame of mind and to feel the freedom of this night even in a state of exile? For this, we have the paragraph of Ha lachma Anya as the essential prelude. Telling us that the matzah, the symbol of our freedom, is also the poor man’s bread our fathers ate in Egypt, teaches the principle how the very bread of exile is itself the source of our freedom. In other words, the difficult times themselves become

the reason and our ticket to freedom. This can truly inspire us with hope throughout harsh periods of exile. The call to the hungry and needy is not an invitation but a speech of encouragement. Even if you may be now hungry and need, celebrate the freedom in the knowledge that Hashem can take you out of any situation however bleak. This, too, is the ultimate hope for the future. Though currently in exile, never despair. Hashem can redeem His people in an instant. This time next year, we can be free people back in our homeland. Don’t despair Pesach is the festival of hope for the downtrodden. It teaches that Hashem’s salvation is just around the corner. This sets the backdrop to now proceed to perform the mitzvah of reliving the Exodus in recitation of the story. Now we can leave behind the pains of the here and now and feel the freedom of this most powerful night.

FREEDOM 365248

Are You Hungry? Then Come On In By Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital The author can be contacted atgenesisasw@gmail.com This paragraph is where those assembled address the current needs of others. What lies behind the declaration ’Kol difchin… All who are hungry, let them come and eat"? How can we issue this allinclusive invitation? And what is the meaning of the other description within Ha Lachma anya, this is the bread of affliction?

addressed by the phrase ‘All who need shall come and celebrate Pesach’. Someone who is weary from travel could be a refugee is referenced in the phrase ‘Today we are here, next year we in the Land of Israel, or wherever home might be. Finally, the one afflicted by slavery or prison, is addressed by the words ‘Today we are slave, next year we will all be free’.

The Vilna Gaon identifies four types of poverty that parallel the four people that have to recite Bircas HaGomel, the blessing of thanks for salvation (Berachos 54 b): (a) One who has no food – this corresponds to one who recovered from illness having suffered from loss of appetite (b) One who has food but not enough – this corresponds to one who has crossed the seas (c) The weariness brought by travel – this corresponds to one who travelled in the desert (d) The affliction of slavery – this corresponds to one released from prison. This is what the Haggadah addresses. ‘Someone who is hungry’ is addressed by the phrase: “Let all those who are hungry come and eat. ‘Someone who has food although not in danger of immediate death’ is

‘In every generation we are obliged to view ourselves as though we had gone out of Egypt’. By immersing ourselves in the story, we see the suffering in our own lives and in the world that we might otherwise miss. Talking about the suffering and liberation of our ancestors and imagining ourselves there, we open our eyes to the power of those forces in our world. The power of story and symbol can illuminate those things we prefer, consciously or unconsciously, to keep in the dark. It leads to empathy and help us deepen our intellectual engagement with social justice to encourage a commitment to pursuing it this year.

The Oneg Haggadah Companion

Dips and Redemption By Rabbi Yossi Goldberg To subscribe to receive weekly a family friendly vort and story email yossigoldberg60@gmail.com Why do we begin by talking about the Matzah eaten in Egypt? Do we really have to remember their menu? The Kolbo explains that one with limited resources makes sure to eat only some of his food today. He puts away the rest for tomorrow. So too, the Children of Israel in Egypt were impoverished such that there only ate “bread of affliction” which was the Matzah. At Yachatz we break the Matzah into two to recall how the Children of Israel similarly broke their Matzah into two just like a poor man; to eat some today and to hide some for tomorrow. Another explanation is to comfort those guests who might be struggling. “Don’t feel bad. When we were all in Egypt, everyone was impoverished.” Rav Chaim Ozer Grodzinski was once greeting a long line of people asking him halachic questions after davening on the first night of Pesach. A person approached the rav and whispered into his ear that he had nothing to eat. He had been too embarrassed

to ask anyone for money or food before Yom Tovh. Desperately wanted to help him out but without embarrassing him, Rav Chaim Ozer struck upon a brilliant idea. Making out as if the fellow had asked him a halachic question, within full earshot of the others the rav responded out loud: “I’m terribly sorry. But all the food that you prepared for Pesach is not kosher!” Everyone around him gasped. One by one, people came over to the poor man to immediately offered to bring him food. After a few minutes, the man had enough food for Seder night and for all his Yom Tov meals. How important it is not to embarrass others and to try and make them feel comfortable, especially poor people. EXCPERT FROM A VORT AND A STORY BOOKLET ON THE HAGADAH. TO PURCHASE PLEASE CONTACT AUTHOR: YOSSI@AVORTANDASTORY.COM

Our Shared Heritage By Rabbi Jonathan Gewirtz Author of "The Observant Jew", Migdal Ohr The author can be contacted at gewirtzj@optonline.net Before starting Magid, we invite all those who are hungry to come and join us. But is this offer not disingenuous especially as groups for eating the korbon Pesach had to be made in advance? We finish this paragraph by saying “Now we are here. Next year, may we be in the land of Israel. Now we are slaves, next year may we be free men.” Why do we say next year in the land of Israel? Why do we say we are slaves? We may be in exile but we aren’t slaves. Perhaps, the breaking of the Matzah at Yachatz is to teach us that just as the broken pieces are part of the same Matzah, the divisions and lines drawn between us and our fellow Jews, do not change the fact that we are part of the same nation. We are all members of the Chosen Nation taken out from Egypt. So we

open our doors to our fellow Jews who jointly share our national experience of redemption at the Exodus. This also explains the mention of the Jewish national homeland. The Land of Israel belongs collectively to all the twelve tribes. Here everyone has their designated portion that suited them and suited their needs. This prevents any feelings of jealousy about others. It also means not being slaves to our desires. But to become truly free by becoming a master of our true self. The starting off point is to take the first step by inviting others into our homes to take up their rightful place within the Jewish People in the Land of Israel, and working to inculcate this lesson within ourselves until we finally taste true freedom.

The Oneg Haggadah Companion

Speaking in Tongues: Pesach and the Language of the Demons By Rabbi Jonathan Hughes Rav, Radlett United Synagogue, US City Rabbi, Ambassador of University Jewish Chaplaincy, Maggid Shiur at Shaarei Orah The author can be contacted at rabbihughes@gmail.com The Seder night begins with something very spooky. Ha lachma anya is, curiously, in Aramaic rather than Hebrew. One explanation is that sheidim, demons, do not understand Aramaic (See Rashi and Ritva based on Shabbos 12b). Hence, the use of Aramaic comes to avoid a risk of demonic spirits accepting an invitation to ruin the Seder through paranormal schemes. It is immediately before performing a mitzvah that one is most susceptible to danger. R. David Abudraham argues that this opening paragraph is said in Aramaic because the ministering angels, who also do not understand Aramaic, will therefore not prosecute the Jews in the Heavenly Court by claiming that they are unworthy of redemption. All rather spooky. But this explanation creates more problems than solutions. Firstly, the gemara relates how the angel Gavriel taught Yosef all seventy ancient languages including Aramaic (Sotah 33a). Secondly, Tosefot points out that angels understand man's thoughts. If so, then the Aramaic expression of those thoughts has no bearing whatsoever? Thirdly, the Abarbanel questions the very existence of such malevolent beings. And even if such entities do exist, we have the principle shluchei mitzvah einan nizokin, those involved in doing a mitzvah will not be harmed. This should surely apply to those partaking at the Seder on a night which is itself called Leil Shimurim, night of [spiritual] protection’.

Rosh and Ra’avad argue that angels do understand Aramaic (since they even understand thoughts) but it is considered to be a repulsive language. Rabbi Yom Tov Lipman Heller explains that this is because Aramaic is a corruption of Lashon HaKodesh. Hence, the angels not advocating on behalf of one who prays in Aramaic. On the other hand, Rabbi Moshe Isserles and Maharsha (Nedarim 37b) claim Aramaic is a special language given at Sinai. In short, this ‘demon/angel theory’ remains a matter of rabbinical debate. Another answer is given by Ra’avan who explains the opening Haggadah section was instituted in Babylon where the general public spoke Aramaic (and many laymen did not understand Lashon HaKodesh). Its wording in the vernacular, explains the Tashbatz, is so that the children would understand it. Translations of the Haggadah into the common language stretch back to the fourteenth century (including one by a sixteenth century rabbi in London as mentioned in Darchei Moshe). It is clear that the usage of Aramaic was part of a policy to encourage people to take part in the Seder night in a meaningful way. The usage of Aramaic as a paradigm of a translated Haggadah indicates the greater importance on engaging with the text rather than the exclusive use of Lashon HaKodesh. The experience has to be real to each person. Let us make Pesach come alive this year as we bask in the scintillating messages of the Haggadah. Never mind the demons, let’s allow the Seder to speak to us!

All Who Are Hungry: A True Set of Life Events By Rabbi Nachman Seltzer The author can be contacted at nachmans@netvision.net.il Jewish people in general love nothing more then a good networking session around a kitchen table. Put two Yidden together on a plane or at a bus stop for more then five minutes and you will see them unable to control themselves from asking the expected network kick off questions….. (where are you from? Are you related to those Friedmans? Who are your children married to?) Some are worse then others when it comes to the whole Jewish geography phenomenon, but everyone enjoys a good round of JG from time to time. It’s especially nice when people are able to use this enjoyment to help a friend find the perfect position in the work force or by pooling your vast network of acquaintances to help someone find the perfect shiduch. This was why the phone call from Duvy Zachter did not come as a huge surprise. “It’s Duvy,” he identified himself to me when I answered the phone. “How are you?” “Boruch Hashem, do you have a second?” “Sure what’s on your mind?”

“It’s like this. I’d like to take my family away for Pesach.” “Sounds like a dream most people have..” “Yea well, the things is, I know that you know a lot of people and I was wondering if you know of any Pesach programs that are in need of the kind of services I can provide, which will in turn get me in for free, or if free is not an option, at least for a serious reduction in price.” It so happens to be that Reb Duvy Zachter is a truly talented person. He is a mesmerizing speaker with a captivating sense of humor, possesses outstanding organizational skills and can run a hotel program with it’s myriad details with ease. He is the consummate program professional and if it wouldn’t have been so late in the season, I might have been more hopeful. “I will definitely keep you in mind if anyone calls me about anything to do with the hotel/Pesach industry,” I reassured him and then moved on with whatever it was that I was doing at the time. No doubt the whole thing would have slipped my mind were it not for the

The Oneg Haggadah Companion

fact that someone else called me the next day. When my phone rang I glanced down at the screen and saw that it was Levi Green. I wondered what he wanted. I knew Green from the time he was seventeen years old - and had seen him grow up and into himself. A self made businessman, Green’s focus was on the hotel and vacation trade, and I’d watched him grow from hosting weekends in two star hotels way off the beaten track, to five star vacations in stunning resorts. It was taking him time, but his company was developing a name for itself and Green was well on his way to the success he’d always dreamed of. “How are you?” “I’m fine,” I replied, “to what do I owe the honor of this call?” Obviously he needed something. Green didn’t call for no reason. He was way too busy for chit chat. “Well I wanted to say hello to you… I mean we haven’t spoken in weeks….” “That’s so nice of you, so thoughtful.” “Well you know me, thoughtful is my middle name.” So we schmoozed for a few minutes and then Green finally got to the point. “By the way,” he said, as if this was completely beside the point and he’d only recalled that second to bring it up, “I need your help.” “How’s that?” “Well I hired a really amazing staff to be a part of my hotel program for the entire Pesach and singers to perform at some concerts during chol hamoed, but I just remembered that I need at least one superlative speaker to give drashos during Yom Tov itself. I need to provide my tzibur with an entertaining and polished speaker!”

“And you don’t have one.” “No.” “And you don’t know who to ask?” “Everyone I considered is taken already.” This was very unlike Green. He never missed a detail. “Okay let me think for a second.” And then this sudden memory of a conversation rose unbidden to mind as I recalled that Duvy Zachter wanted to go away for Pesach. “I’ve got the perfect candidate,” I said. “Really?” “Perfect!” “What’s his name?” “Rabbi Zachter.” “I never heard of him.” “You wouldn’t have, he’s been out of the New York area for the last ten years running a kiruv organization and you’ve been running around NY and Florida trying to get people to come to your hotel programs. Different crowds you know?” “And he’s good?” “He’s exactly what you’re looking for. When he stands up and addresses a crowd, people grow still and expectant. They want to hear what he has to say. He’s a born raconteur… he knows how to talk to a crowd…. Plus he’s a talmid chochum who will wow your tzibur with shiurim that make them think. The more I think about it, the more I realize that Duvy Zachter is your man.” “What’s his number?” I gave Green the number and waited for Zachter’s call. I knew that once Green followed up on my suggestion, Zachter’s call wouldn’t be far behind. To make a long story very short, Green called Zachter,

The Oneg Haggadah Companion

Zachter was interested, Zachter called me to find out about Green, Green and Zachter met, Green offered Zachter the job, Zachter took the job and in the end, an enjoyable Pesach was celebrated by all. End of story. Okay, that’s not really the end of the story. I met Duvy Zachter at a kidush on the first Shabbos after Pesach. “How was it,” I asked him, feeling something akin to shadchan who just pulled off a successful engagement. “Wonderful experience all around.” “Was Green satisfied with you?” “Satisfied enough that he asked me to work for him on a permanent basis.” “And you’re happy that you went?” “Yes, it was good for the family to get away. I worked hard but I enjoyed it. A perfect shiduch all around.”

He was quiet for a few seconds. “Something occurred to me during Yom Tov. Something that I want to share with you.” “What happened?” He’d become reflective. “Well you know how we say at every seder Kol Dichfin Yasay V’yaichal, all who are hungry come and eat?” “Yes.” “Well for a long time I was bothered by those words. They didn’t make sense to me. What are we really saying? If we honestly mean what we’re saying then why do we wait until we’re sitting down at the seder table to publicize our message and magnanimous intent? We should recite that invitation before we leave shul and go home! Saying it at the point in time that we do, seems like we’re patting ourselves on the back without having to accept any obligations! By the time we make our grand statement, the vast majority of Klal Yisroel is already happily seated at their respective sedarim. So who exactly are we inviting?” “Wow, major questions!” “Yes, they bothered me for years and then this Pesach I reached an understanding that calmed me down.” “Are you going to share it with me?” “Of course I will, you deserve to hear it – you were the shadchan who sent me to the hotel. It’s all due to you that I got my answer.” “As you know,” Zachter began his tale/explanation, “hotels are filled with a wide range and assortment of people. Litvish, Chasidish, Heimish, Modernish, old, young, adults and children and really everything in between. Spending Pesach at a hotel gives you a picture of the veritable rainbow that is Klal Yisroel.” I nodded in agreement. “As you are no doubt aware,” he went on, “every community has it’s prominent leaders, it’s baalei batim who make up the community’s backbone, and like in every society, there are those who live in the shadows and flirt at the edge of the acceptable. Some are not completely stable, others never found themselves, still others aren’t well. A hotel,” he said, warming to his theme, “is like any other community and possesses all these elements like in every city or town.” I waited to see where he was going with this. “Along with all the “regular” families arriving on erev Pesach were a number of individuals who weren’t quite mainstream. Let me tell you about one of these people. Simcha is a young man with a personality type that borders on autism. A sweet kid, his parents who live in another country pay for him to go away to a hotel every Pesach to ensure that he’ll be

The Oneg Haggadah Companion

surrounded by people and not be left uninvited and lonely for the sedarim. This year they were in touch with Green’s Pesach program and booked Simcha a room for the entire yom tov. He was welcomed when he arrived at the hotel and he settled in without making any waves. Now it so happens to be that at this particular hotel, the main dining room wasn’t large enough to accommodate all the guests at the same time – and it’s not as if we could have two shifts for the seder. So management came up with a novel idea – they set up a gigantic tent just adjacent to the main dining room. The tent was large enough to seat the hundreds of guests comfortably and the moment davening ended, everyone made their way into the tent/dining area to begin their sedarim. Everyone except one. Simcha, the young man who was there on his own somehow missed the mass exodus from the hotel into the tent. When he made his way to the lobby and looked around him, expecting to see guests on their way to the dining hall, he couldn’t see anyone he knew – they were already comfortably sitting in the tent, and being naturally shy and inhibited, he couldn’t bring himself to ask anyone – even passing staff where the entire hotel had disappeared to…. it was a pure disaster. A young man all alone, parents spent thousands so that he’d be well taken care of and not lonely for the seder - and in the end he sat quietly in the lobby for an hour and a half before

giving up on his seder (because he didn’t know where to go) and going upstairs to his room where he went to bed, hungry and no doubt extremely lonely, having missed out on the seder experience.” There was a pained look in Zachter’s eyes as he relived seder night before my eyes. “And that wasn’t all.” “What do you mean?” “I mean that he wasn’t the only one I missed that night.” “But it wasn’t your job!” “I know, but I should have cared enough to make it my job.” I wasn’t about to argue with him. If he felt that way, who was I to disagree? There was an older couple named Harris in the program. They come to spend Pesach with the Green’s every year. Usually they bring all their children and grandchildren – the entire extended family, but this year I guess the kids were by their in-laws and they came by themselves. I got to know them over yom tov and they are truly special people. I also discovered that the husband suffers from migraine headaches. They hit him unexpectedly and when they blow in, it’s with the full force of a tsunami. That’s what happened to him Seder night. In the middle of Magid, he was struck by a pounding, raging migraine that bombarded him with a frenzied

The Oneg Haggadah Companion

intensity! He tried to carry on with the seder, but he couldn’t speak. Every word he said just added to the terrible pain. He gave up on his seder ten minutes later and retired to their room for the night. But his wife wasn’t ready to go to sleep. It was the middle of the seder and she wasn’t tired. She was used to being surrounded by children and grandchildren Seder night and here she was, sitting all by herself, surrounded by a sea of people and yet, ironically, possibly lonelier then she’d ever been before! And though she sat at a table for one… in the midst of a sprawling tent filled with large extended families all celebrating zman cheirusaynu with song and story, this lady sat at an island all her own, almost drowning in misery. How could I have missed these two people? And how could it be, that in an entire hotel filled with hundreds of people nobody cared enough to realize what was happening in their midst, right under their noses. How was it even possible that nobody thought to invite these two suffering souls to their sedarim?!” “I only realized what happened the next day and for the rest of yom tov I made sure to be on the lookout for anyone who needed to join my meal. Simcha joined our table (and family) on a permanent basis and later on during yom tov, we hosted Mrs. Harris as well. Boruch Hashem I woke up when I did!”

There was true gratitude in Zachter’s voice. “It was then that I finally understood why we say “all who are hungry come and eat” when we’re sitting comfortably ensconced at our Pesach sedarim. It’s not for the people you don’t know, who live far away, or for the poor, poor man with ripped clothing who travels from village to village selling rags. No! The Hagada is referring to the many times in our lives when there are people sitting right in front of you who need an invitation, who desperately need someone to sit up and take notice of them, who are crying out for someone to care about them!! It’s for those people that we say “Kol Dichfin, that we say all who are hungry.” The Hagada is reminding us to look around, to remember that we are not alone in the world, to feel the responsibility that we bear as brothers to one another – and to ensure that nobody remains hungry in a physical or emotional sense, on the night of the seder. Do you agree with my pshat?” I sat there stunned by the power of his words. “More then you can imagine,” I said, “more then you can imagine.” As heard from Rabbi Duvy Zachter, incredible motivational speaker, and talented, charismatic individual

The Oneg Haggadah Companion

‫‪He removes the plate from the table. We pour a second‬‬ ‫‪cup of wine. The youngest child then asks:‬‬

‫ַמה‬

‫ש ַתנָ ה ַה ַליְ ָלה ַהזֶ ה ִמ ָכל ַה ֵלילֹות?‬ ‫נִ ְ‬

‫ֶש ְב ָכל‬

‫ּומ ָצה‪ַ ,‬ה ַל ָיְלה ַהזֶ ה ‪ֻּ -‬כּלֹו ַמ ָצה‪.‬‬ ‫אֹוכ ִלין ָח ֵמץ ַ‬ ‫ַה ֵלילֹות ָאנּו ְ‬

‫ֶש ְב ָכל‬

‫אֹוכ ִלין ְש ָאר ָיְרקֹות ‪ַ -‬ה ַל ָיְלה ַהזֶ ה ֻּכּלֹו ָמרֹור‪.‬‬ ‫ַה ֵלילֹות ָאנּו ְ‬

‫ֶש ְב ָכל ַה ֵלילֹות ֵאין ָאנּו ַמ ְט ִב ִילין ֲא ִפילּו ַפ ַעם ֶא ָחת ‪ַ -‬ה ַליְ ָלה‬ ‫ַהזֶ ה ְש ֵתי ְפ ָע ִמים‪.‬‬ ‫ּובין ְמ ֻס ִבין ‪ַ -‬ה ַליְ ָלה‬ ‫יֹוש ִבין ֵ‬ ‫אֹוכ ִלין ֵבין ְ‬ ‫ֶש ְב ָכל ַה ֵלילֹות ָאנּו ְ‬ ‫ַהזֶ ה ֻכ ָלנּו ְמ ֻס ִבין‪.‬‬

‫‪51‬‬

‫‪The Oneg Haggadah Companion‬‬

The Youngest Son By Rabbi Jeremy Conway Director of KLBD – the Kashrut Division of the London Beth Din The author can be contacted at jconway@kosher.org.uk

There is an almost universal minhag for the Four Questions to be asked by the youngest child. Why the youngest? Would it not be more appropriate to honour the oldest? Why, then, at this critical moment at the Seder, do we recruit the services of the very youngest to trigger the mitzvah of sippur yetzias mitrayim, relating the Exodus story?

brilliantly described living through the exhilaration and frenzy of those moments of midnight in Egypt. Years later, this great-grandchild will himself be able to do the same. He will tell his einecklech “I remember hearing from my great-grandfather the description that he heard from his greatgrandfather of what actually happened to him and our ancestors at that tumultuous time!”

Consider in the distant past a child sitting at Seder only two or three generations after the Exodus. Imagine the impact on the children when the elderly Zaida gathers his grandchildren and greatgrandchildren around him to give them a riveting first-hand account of what actually happened at midnight, on the night of nights, when Hashem Himself came to rescue his people from Egypt. He colourfully describes the wailing of the Egyptians. He regales them about the joyous singing and excitement of the Children of Israel, as they grabbed hold of their leftover matzos and maror and prepared to leave.

Perhaps this is the reason why the oldest family member leading the Seder specifically directs his retelling to the youngest. Repeating the live testimony from the very oldest to the very youngest gives us the greatest leap through the generations. It enables perhaps 180 years and six generations to be reduced to one testimony of “the mouth of one to another” in faithful transmission. In this way, 3300 years since the Exodus can be condensed to little more than 18 generational leaps!

Several generations later, when that greatgrandchild is now himself a great-grandfather, he will, in turn, gather around his einecklech. He will tell them: “I wasn’t there myself, but I vividly remember the account of my alter-Zaida, as he

The children represent the future of Klal Yisrael. The younger the child, the more distant the future and the more the continuity of Klal Yisrael is firmly implanted. Truly, this holy moment in the seder is the living embodiment of what Moshe told Pharaoh “with our young and will our old we will leave”!

The Oneg Haggadah Companion

Have You Ever Wondered Why? By Rabbi Menachem Salasnik Director, Journey to Better Speech The author can be contacted at mmy@salasnik.net Parents and Grandparents proudly look forward to that moment where the child sings the ‘Ma Nishtana’. Interestingly enough, the recitation of Ma Nishtana is actually only supposed to be said as a last resort! Ideally, children should be so fascinated by the unusual sights and behavior of the Seder that they feel compelled to ask "What is going on here? This is strange!” It is only if the child doesn’t react that the father should teach him the well-known formulation of Ma Nishtana. In fact, where no children are present, someone must still ask the ask questions (or to recite the Ma Nishtana)! Why is this so important? Dayan Yechezkel Abramsky points to several instances within Tanach in the asking of what seems to be unnecessary questions. Take, two examples, “I lift my eyes to the mountains, from where will my help come?” (Tehillim 121). “Lift up your eyes on high and see, who has created these?” (Yeshayah 40). Both of these verses go on to explain how it is Hashem who provides the help and creates all. If so, why ask the question in the first place? Not always do we absorb information when it is first related to us. It is only when we are bothered by something to the extent that we come to question it, then the received answer will be firmly entrenched and deeply absorbed into our

minds. In the aforementioned examples, we first have to realize that we need help for everything. But where is that help going to come from? We must appreciate that the world is filled with amazing phenomena. But how did all that beautiful complexity come into being? The question arouses our curiosity to now be receptive to have an answer. Ma Nishtana has entered the format of Seder night. But let us not forget what Seder night was originally designed to do: it was to provoke our children to be receptive to the wonders of the Exodus, to the miraculous historic survival of the Jewish People, and how good will conquer evil. And the best way to do that is, like the use of questions, to ensure that their curiosity is piqued. I know people who every year plan something different, something that will make their children who have learnt so much in school about the story, who can sing Ma Nishtana backwards, still ask an original question! If we can try and do this in our own homes we can make the Pesach learning experience so much deeper for our children. And to view every question that our child asks as an opportunity to gently build up their relationship to Yiddishkeit.

The Oneg Haggadah Companion

Spot the Difference By Rabbi Benji Landau Associate Rabbi, Edgware Yeshurun (Federation) and Executive Director of Mesila UK ‫קהלה קדושה‬ ‫חברת‬ ‫בני ישראל‬

The author can be contacted at blandau@mesilauk.org

Seder night is all about contrasts. Throughout the evening, the Haggadah describes many extremes. • “This year we are here, next year in Israel. This year we are enslaved, next year we shll be free”. • “Why is this night different? On all other nights…but this night…”. • “We were slaves to Pharaoh in Egypt and Hashem took us out from there” • “Historically, our forefathers were idolworshippers, and then subsequently Hashem brought us close to service of Him”. • “He took us from slavery to freedom, from despair to joy, from mourning to festivity, from darkness to great light and from enslavement to redemption”. Now, it should come as no surprise that the Seder is performed in this manner in light of the mishnah: The Seder should “begin with insult and end with praise” (Pesachim 116b). So the objective of the Seder is to undertake a transition. It is to identify where we came from (spiritually as well as geographically) and where we’re going. Many derive the source of the mitzva to recount the events of yetzias mitzrayim at the Seder from the pasuk “you shall tell your son on this day” (Shemos 13:8). But the Rambam (Hilchos Chametz U’Matzah 7:1) says that the source is “remember this day upon which you left Egypt” (Shemos 13:3). When mentioning this mitzvah, the Rambam

states: “It is a positive biblical mitzvah to speak of the miracles and wonders that took place to our forefathers in Egypt on the night of the fifteenth of Nissan, as it says, “Remember this day upon which you left Egypt”, just like it says “Remember the Shabbos day.” Why does the Rambam draw this analogy? What connection is there between seder night and Shabbos?! The answer lies in understanding the meaning of the word ‘zachor’. It does not simply mean “to remember” but “to act in a manner which creates awareness”. On Shabbos, this is expressed through two specific actions: firstly, making kiddush when shabbos comes in and secondly, making havdalah when Shabbos goes out. These generate a consciousness to enhance our experience of Shabbos. In turn, this helps us to seek a higher and more sublime existential state. A similar process occurs at Seder night. By engaging in symbolic actions and reciting memorable liturgy, which relates to diametric opposite states of being, we can readily appreciate our nation’s metamorphosis from the depths of slavery to the profound heights of freedom. This, in turn, affords us with a heightened understanding of the difference that this night makes. Instead of going through this world living mere instinctive or automated lives, we are given the gift of true freedom. This is the ability to act as autonomous beings, to be responsible for our actions and for creating our own destinies.

The Oneg Haggadah Companion

He puts the plate back on the table. The Matzos are kept uncovered as the Haggadah is recited in unison.

‫ּובזְ ר ַֹע‬ ִ ‫ֹלקינּו ִמ ָשם ְביָ ד ֲחזָ ָקה‬ ֵ ‫יאנּו ה' ֱא‬ ֵ ‫ּיֹוצ‬ ִ ַ‫ ו‬,‫ֲע ָב ִדים ָהיִ ינּו ְל ַפ ְרעֹה ְב ִמ ְצ ָריִם‬ ‫ ֲה ֵרי ָאנּו‬,‫בֹותינּו ִמ ִמ ְצ ָריִ ם‬ ֵ ‫הֹוציא ַה ָקדֹוׁש ָברּוְך הּוא ֶאת ֲא‬ ִ ‫ וְ ִאּלּו לֹא‬.‫נְ טּויָ ה‬ ‫ וַ ֲא ִפילּו ֻכ ָלנּו ֲח ָכ ִמים‬.‫ּובנֵ י ָבנֵ ינּו ְמ ֻש ְע ָב ִדים ָהיִ ינּו ְל ַפ ְרעֹה ְב ִמ ְצ ָריִם‬ ְ ‫ּובנֵ ינּו‬ ָ ‫יאת‬ ַ ‫יצ‬ ִ ‫ּתֹורה ִמ ְצוָ ה ָע ֵלינּו ְל ַס ֵפר ִב‬ ָ ‫יֹוד ִעים ֶאת ַה‬ ְ ‫ֻכ ָלנּו נְ בֹונִ ים ֻכ ָלנּו זְ ֵקנִ ים ֻכ ָלנּו‬ .‫יאת ִמ ְצ ַריִם ֲה ֵרי זֶ ה ְמ ֻש ָבח‬ ַ ‫יצ‬ ִ ‫ וְ ָכל ַה ַמ ְר ֶבה ְל ַס ֵפר ִב‬.‫ִמ ְצ ָריִם‬

Parsha Pages By Rabbi Benyomin Hoffman The author can be contacted at leibhoff@gmail.com

Avrohom was informed about the Exile at the Covenant Between the Parts that his descendants would have to be strangers in a strange land for 400 years. Why did our forefathers have to suffer? What happened that could have led to such a punishment? 1. Nedarim 32a: The Exile was because Avraham made his students halt their studies in order to wage war and recuse Lot. 2. Nedarim 32a: Avraham asked G-d for a sign that His children would inherit the land. 3. Nedarim 32a: Avraham did not turn captives into believers but released them back to the King of Sodom. 4. Ramban: Avraham placed his wife in danger by saying that she was his sister when descending to Egypt. 5. Zohar: Avraham descended to Egypt without asking for prior permission from G-d 6. Abarbanel: result of the sale of Yosef by his brothers. 7. Ran: to prepare their hearts to be fitting to receive the Torah (humble, to emphasize for oppressed etc.)

8. Ben YeHodiyah: Despair that Avraham felt when G-d revealed that the Jews were to be exiled Why were the Egyptians punished? 1. Rambam: G-d did not identify which nation should perform this method of punishment. 2. Ramban: The Egyptians chose to do excessive affliction to the Jews. 3. Tzemach David: Egyptians were punished for refusing to let the Jews go during the 10 Plagues. What are the different time periods involved in the counting of 400 years? The Megilah Amukah lists 11 periods of time were involved (the Jews went out in the year 2448): 1. The Covenant Between the Parts occurred in the year 2018 (430 years prior to the Exodus) 2. Yitzchak was born in the year 2048 (400 years prior to the Exodus) 3. Yaakov was born in the year 2108 when Yitzchak was 60 years old (340 years prior to the Exodus) 4. Yosef went down to Egypt in the year 2216

The Oneg Haggadah Companion

(232 years prior to the Exodus) 5. Menashe (son of Yosef) was born in the year 2233 (215 years prior to the Exodus) 6. The 70 souls including the 11 brothers moved to Egypt in the year 2238 (210 years prior to the Exodus – ‫“ רדו‬go down” the Gematria of 210) 7. Yosef said to his family ‫( רד"ה‬come down) in year 2239 (2019 years prior to the Exodus) 8. Yaakov passed away at the age of 147 in the year 2255 (193 years prior to the Exodus) 9. Yosef (first brother to die) passed away at the age of 110 in the year 2309 (139 years prior to the Exodus) 10. Levi (last brother to die) passed away at the age of 137 in the year 2331 (117 years prior to the Exodus); the beginning of the servitude. 11. Miriam (‫ )מר‬was born in the year 2362 (86 years prior to the Exodus); the beginning of the hard labor. Why were the Children of Israel in Egypt for 210 years rather than the 400 years decreed to Avraham? 1. Bereshis Rabbah: 400 years began with Yitzchak’s birth as the Avos were in a land that was not theirs. Ramban explains the 400 years would include years the Jews were slaves and oppressed, but not necessary that all 400 years would be of servitude and afflictions. 2. Pirkei dRabbi Eliezer: The slavery within the nights included to complete the count to 400 years. The “slavery” refers to the days and “affliction” refers to the nights (Haggadah of Baalei Tosefos). 3. Tanchuma: G-d fulfills what He says in regard to a beneficial outcome. However, He does not necessary fulfills to a detrimental outcome. Thus, G-d did not fulfill this decree for bad. 4. Midrash Shir haShirim: Two oaths were made: (1) the Jews would accept the rule of the foreign nation and not rebel (2) the foreign nation would not exercise excessive force to rule over the Jews. Since the second oath was not fulfilled, the amount of time in Exile was reduced. 5. Parshas Derachim: The Jews increased their numbers in an unnatural method (6 babies at each birth) and the Jewish work force

increased exponentially to complete “work” of slavery in a lesser amount of time. 6. Toras Chaim: The other Exiles that the Jews endured completed the missing years. 7. Moshav Zekanim: Since the entire nation was in Exile in Egypt, their special “angel” was also exiled, and this completed the missing years. 8. Malei haOmer: the service that the Egyptians placed on the Jews on Shabbos quickened the Redeemption. Shabbos is considered the completion of the week as if they thus served double time. 9. Bircas haShir: G-d considered the servitude of the Jews like Hekdesh which exempts the additional years of servitude. 10. Bircas haShir: The Jews were considered sold into slavery (as Yosef was sold) but were not recompensed by the Egyptians. The unpaid bill was considered a redemption of the missing years. 11. Chida: Since the Jews withdrew their hands from any involvement with idolatry by taking the Paschal Lamb, this awakened the merit of the Avos, so that they were able to leave before their time. 12. Chida: If the Jews had stayed any longer in Egypt, they would have sunk to the 50th level of Tumah. This is why G-d took the Jews out early. 13. Panei Dovid: G-d factored into the sum of 400 years of exile, the painful childless years of Avraham and Sarah prior to the birth of Yitzchak (100 years of Avraham and 90 years of Sarah (400-190 =210). 14. Imrei Shefer: G-d decreed an exile of 400 years for people without national indemnity. However, the Jews became a good and decent nation while by contrast the Egyptians sack into degradation. Therefore, 210 years completed their needed time in Exile. 15. Tishbei Mevaser: The decree of 400 years was depended on the normal time it would take a nation to reach to the proper level of humility (‫ עינו אותם‬not meaning “affliction” but “humility”). Once Moshe and Aharon taught the Jews the proper level of humility, G-d reviewed and found that the Jews were now able to be the proper nation and warranted the earlier Redemption.

The Oneg Haggadah Companion

‫מתחיל בגנות ומסיים בשבח‬ What A Shame! What a Praise! By Rabbi Aharon Yosef Sklar Rosh Yeshiva, Yeshiva Toldos Tzvi The author can be contacted at rabbisklar@gmail.com

There is the famous principle within relating the story to “start off with shame and conclude with praise…expounding about the parsha of how the Arami [Lavan] wanted to destroy my father” (Pesachim 117a). The “praise” refers to our miraculous redemption from Egypt and Hashem's drawing us close to His service. The “shame” refers to either the idolatrous nature of our ancestors or our slavery in Egypt. We fulfill both opinions by mention both aspects of shame in the Haggadah.

story only relates to the parsha of Arami (and not all night long). Why, then, is it necessary to discuss the “shame” at the beginning of the Haggadah? Imagine a well-behaved child who is cared for and loved by his parents. However, where a delinquent child remains the recipient of his parent’s love must clearly feel far more gratitude for their affection notwithstanding his wayward behaviour.

Why is it necessary to discuss our shame when answering the Ma Nishtana?

Perhaps the greatest revelation within the Egyptian redemption was the depths of Hashem’s love for the Jewish people.

Our answer to Ma Nishtana is to relate the slavery to Pharaoh in Egypt in the paragraph that ends “anyone who expounds in recounting the Exodus from Egypt is praiseworthy.” This is followed by the episode of the Great Sages who stayed up all night long discussing the exodus. About what aspect of the story is it praiseworthy to elaborate on? Is it exclusively during the Seder itself or perhaps afterwards?

The Jewish ancestry is shameful tracing its roots back to Avraham’s father Terach, a manufacturer of idols. In Egypt, the Children of Israel were to the most immoral and oppressive despot and society. Nationally, they had sunken to the lowest of levels. Despite all of our shortcomings, in His unbelievable love, G-d redeemed us through the most amazing miracles. Our love and gratitude towards Him need to be overwhelming.

It is implied from the ruling of the Tur (End of 481) to “tell over the miracles of the Exodus all night long until sleep overwhelms him” that the praiseworthiness of this refers to after the conclusion of the Seder (as taught by the story of the Great Sages).

We can now understand the Rambam. The highlight of the Seder night is our recognition of G-d’s deep love for us and of our endless gratitude to Him. This is best expressed in the parsha of Arami which details our evolvement from bondage to freedom.

The Rambam (Hilchos Chol Hamoed 4:7) has a different opinion: “Anyone who adds and expounds on explaining this parsha is worthy of praise.” He stresses the praiseworthiness of discussing the

We can still feel Hashem’s love – our survival, our heritage, our legacy – that all has its roots in the miraculous redemption from Egypt.

The Oneg Haggadah Companion

‫ן‪-‬עזַ ְריָ ה וְ ַר ִבי ֲע ִק ָיבא‬ ‫הֹוש ַע וְ ַר ִבי ֶא ְל ָעזָ ר ֶב ֲ‬ ‫יעזֶ ר וְ ַר ִבי יְ ֻ‬ ‫ַמ ֲע ֶשה ְב ַר ִבי ֱא ִל ֶ‬ ‫יאת ִמ ְצ ַריִם ָכל‪-‬אֹותֹו‬ ‫יצ ַ‬ ‫י‪-‬ב ַרק וְ ָהיּו ְמ ַס ְפ ִרים ִב ִ‬ ‫וְ ַר ִבי ַט ְרפֹון ֶש ָהיּו ְמ ֻס ִבין ִב ְבנֵ ְ‬ ‫יאת ְש ַמע‬ ‫יע זְ ַמן ְק ִר ַ‬ ‫ּבֹותינּו ִהגִ ַ‬ ‫יהם וְ ָא ְמרּו ָל ֶהם ַר ֵ‬ ‫ַה ַליְ ָלה‪ַ ,‬עד ֶש ָבאּו ַת ְל ִמ ֵיד ֶ‬ ‫ֶשל ַש ֲח ִרית‪.‬‬

‫‪58‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יתי ֶש ֵת ָא ֵמר‬ ‫ן‪-‬עזַ ְריָ ה ֲה ֵרי ֲאנִ י ְכ ֶבן ִש ְב ִעים ָשנָ ה וְ לֹא זָ ִכ ִ‬ ‫ָא ַמר ַר ִבי ֶא ְל ָעזָ ר ֶב ֲ‬ ‫זֹומא‪ֶ ,‬שנֶ ֱא ַמר‪ְ ,‬ל ַמ ַען ִתזְ ּכֹר ֶאת יֹום‬ ‫יאת ִמ ְצ ַריִם ַב ֵלילֹות ַעד ֶש ְּד ָר ָשּה ֶבן ָ‬ ‫יְ ִצ ַ‬ ‫יְמי ַחיֶ יָך ַה ֵלילֹות‪.‬‬ ‫יְמי ַחיֶ יָך ַהיָ ִמים‪ּ .‬כֹל ֵ‬ ‫יְמי ַחיֶ יָך‪ֵ .‬‬ ‫אתָך ֵמ ֶא ֶרץ ִמ ְצ ַריִם ּכֹל ֵ‬ ‫ֵצ ְ‬ ‫יח‪:‬‬ ‫יְמי ַחיֶ יָך ְל ָה ִביא ִלימֹות ַה ָמ ִש ַ‬ ‫עֹולם ַהזֶ ה‪ּ .‬כֹל ֵ‬ ‫יְמי ַחיֶ יָך ָה ָ‬ ‫אֹומ ִרים ֵ‬ ‫וַ ֲח ָכ ִמים ְ‬

‫‪59‬‬

‫‪The Oneg Haggadah Companion‬‬

A Seder in Bnei Brak By Rabbi Dr J Shindler Director of the Marriage Authorisation Office, Office of the Chief Rabbi The author can be contacted at rabbidrjs@aol.com

The Haggadah relates how Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar Ben Azariah, Rabbi Akiva and Rabbi Tarfon together celebrated the Pesach Seder in Bnai Brak. Geographically, Rabbi Eliezer lived in Lod, Rabbi Yehoshua in Peki’in, and Rabbi Akiva, a disciple of both Rabbi Eliezer and Rabbi Yehoshua, was the Rav of Bnai Brak. The Talmud (Sukkah 27) mentions Rabbi Eliezer’s ruling that a person not leave his home town on a major festival because he is obliged to celebrate Yom Tov with his wife and family. Which makes it all the more surprising he left town to join Rabbi Akiva – his student – in Bnai Brak. Rabbi Yechiel Michel Epstein (Aruch Hashulchan) gives a most insightful explanation as to why these rabbis joined together with Rabbi Akiva that Seder night. The Talmud recalls how Rabban Gamliel, Rabbi Elazar Ben Azariah, Rabbi Yehoshua and Rabbi Akiva were walking together, after the fall of the Second Temple to the Romans. Approaching Jerusalem from Mount Scopus, they observed a fox coming

out from where the Holy of Holies had stood. While they cried, seeing the fulfilment of the prophecy ‘Jerusalem would be ploughed like a field’, Rabbi Akiva laughed. Like the first prophecy had been fulfilled, he expressed his full confidence in the fulfilment of the second prophecy, in the coming of a time when Jerusalem would be repopulated and its glory restored. The narrative concludes with them saying: ‘Akiva, you have comforted us’. Noting that several of the rabbis of that story are the same ones named in this passage of the haggadah, Rabbi Epstein suggests that this was the reason that they were prepared to leave their home towns to be together with Rabbi Akiva in Bnai Brak. They sensed that his optimism, in the face of tragedy and adversity, would fill them with strength, hope and encouragement. Furthermore, he adds, since the Haggadah story testifies to the perpetuity of the Jewish people – to recount the Exodus the whole night – they were very eager to continue to discuss this throughout the night until they became obligated to recite the morning Shema.

The Oneg Haggadah Companion

Night or Day? By Rabbi Yehoshua Alt Author of "Fascinating Insights", a weekly email on the Torah and Moadim The author can be contacted at yalt3285@gmail.com The Haggadah mentions how the great Talmudic Sages were in Bnei Brak discussing the Exodus story the entire night until their students told them it was time for Krias Shema. How are we to understand that such holy people needed to be reminded to recite Shema? We are taught that reciting Hallel may be recited only by day. If so, asks the Sefas Emes, how can we recite Hallel on the night of Pesach? There were two commandments that G-d gave to the Children of Israel: Korbon Pesach and Bris Mila (see Rashi, Shemos 12:6) – the latter which they performed the night of their redemption. This is problematic insofar as Bris Mila can only be performed during day (Yevamos 72)? If there is a mitzvah to relate the Exodus story at the Seder night, how does this fit with the verse “You shall tell your son on that day” (Shemos 13:8)? Is it to be observed at night or during the day? The Zohar (Shemos 38a) informs us that the night of Pesach, was comparable to tekufas Tammuz, light like the summer. This is just as it states leilah k’yom yair, night shines like the day (Tehillim 139:12). This lies behind one explanation of the question: Ma Nishtana haleilah hazeh, “Why is this night different?” In certain characteristics, this night is more akin to a day than a night. Furthermore, the story about Avraham and his hospitality to

his three angelic guests also occurred on Pesach. Interestingly, there mention is made how this episode occurred k’chom hayom, heat of the day. Once again, this hints at this night of light. With this, we can answer our questions. The reason that the aforementioned sages were told to recite the morning Shema was because their Seder, despite being throughout the night, appeared to resemble the qualities of day time. In fact, the word ‫ בני ברק‬hints at this – brak meaning “lightning” and their description of ‫“ מספרים‬relating” is similar to sapir, “shine” as if it was like daylight. Insofar as the night of Pesach is considered like “day”, this also explains the ability to recite Hallel at the Seder even though it is night. For the same reason, Bris Mila was able to be performed that night. Following the same approach, Seder night, with its day-like qualities, is considered to be like day in the fulfilment of the obligation “You shall tell your son on that day”. That spiritual light on Seder night was so clear and brilliant that the atmosphere at night-time was fully illuminated. Every year on Pesach night that same brilliant light and illumination radiates outwards – whether or not we may see it. Let us refine ourselves so that we merit to feel this tremendous potent light and tap into it according to our ability.

The Oneg Haggadah Companion

Storytime for Adults By Rabbi Yonasan Caller Yeshivas Aish HaTorah The author can be contacted at ycaller@aish.com

The Haggadah relates how even the greatest Sages are obligated to discuss the miracles that took place during the Exodus. At first glance, this seems puzzling. Would it not be more meaningful and productive for them to engage in the deepest, most complex areas of Pesach and its laws? Furthermore, how do we understand how they were so immersed in the story that they failed to realize that morning had arrived? Was there really something new that they had not learned about after all these years?

can flourish as we progress through adulthood.

The Alter of Slabodka beautifully explains that stories can be grasped and appreciated on several levels. A 5-year-old boy, a grown adult, and an elderly scholar can comprehend the same story â&#x20AC;&#x201C; yet each can relate to it differently. The stories and their messages that we hear as young children often help to form the basis of our Judaism and hashkafa. But there is the danger, how, without further contemplation, we will remain with this immature perspective even as we mature. This can negatively impact the degree to which our Judaism

Every year, Rabbi Eliezer and his colleagues merited to heighten their appreciation of the story until the night no longer provided enough time to reach their renewed knowledge and awareness. We, similarly, have to try and emulate this. We have to review this anew by revisiting the former understanding of our youth and using our yearly spiritual growth and advancement to appreciate this story in a new light and in the most profound way yet.

Letting go of our childhood conceptions in order to deepen our appreciation and understanding of the story in line with our intellectual, emotional and spiritual growth, remains an integral part of Seder night. We learn new Torah insights and additional steps in our personal growth that we climbed that year. This will enable us to reframe and internalize the Hagaddah on a whole new level.

The Oneg Haggadah Companion

‫ּתֹורה ְל ַעּמֹו יִ ְש ָר ֵאל‪ָ ,‬ברּוְך הּוא‪.‬‬ ‫ָברּוְך ַה ָמקֹום‪ָ ,‬ברּוְך הּוא‪ָ ,‬ברּוְך ֶשנָ ַתן ָ‬ ‫תֹורה‪ֶ :‬א ָחד ָח ָכם‪ ,‬וְ ֶא ָחד ָר ָשע‪ ,‬וְ ֶא ָחד ָתם‪,‬‬ ‫ְכנֶ גֶ ד ַא ְר ָב ָעה ָבנִ ים ִד ְב ָרה ָ‬ ‫יֹוד ַע ִל ְשאֹול‪.‬‬ ‫וְ ֶא ָחד ֶש ֵאינֹו ֵ‬

‫אֹומר? ָמה ָה ֵעדֹות וְ ַה ֻח ִקים וְ ַה ִמ ְש ָפ ִטים ֲא ֶשר ִצוָ ה ה'‬ ‫ָח ָכם ָמה הּוא ֵ‬ ‫ֹלקינּו ֶא ְת ֶכם‪ .‬וְ ַאף ַא ָתה ֱאמֹור לֹו ְכ ִה ְלכֹות ַה ֶפ ַסח‪ֵ :‬אין ַמ ְפ ִט ִירין ַא ַחר‬ ‫ֱא ֵ‬ ‫יקֹומן‪.‬‬ ‫ַה ֶפ ַסח ֲא ִפ ָ‬ ‫ּול ִפי‬ ‫בֹודה ַהּזאֹת ָל ֶכם‪ָ .‬ל ֶכם ‪ -‬וְ לֹא לֹו‪ְ .‬‬ ‫אֹומר? ָמה ָה ֲע ָ‬ ‫ָר ָשע ָמה הּוא ֵ‬ ‫הֹוציא ֶאת ַע ְצמֹו ִמן ַה ְכ ָלל ָכ ַפר ְב ִע ָקר‪ .‬וְ ַאף ַא ָתה ַה ְק ֵהה ֶאת ִשנָ יו וֶ ֱאמֹור‬ ‫ֶש ִ‬ ‫אתי ִמ ִמ ְצ ָריִם"‪ִ .‬לי וְ לֹא‪-‬לֹו‪ִ .‬אּלּו ָהיָ ה ָשם‪ ,‬לֹא‬ ‫"ב ֲעבּור זֶ ה ָע ָשה ה' ִלי ְב ֵצ ִ‬ ‫לֹו‪ַ :‬‬ ‫ָהיָ ה נִ גְ ָאל‪.‬‬ ‫יאנּו ה'‬ ‫הֹוצ ָ‬ ‫"בחֹוזֶ ק יָ ד ִ‬ ‫אֹומר? ַמה ּזאֹת? וְ ָא ַמ ְר ָת ֵא ָליו ְ‬ ‫ָתם ָמה הּוא ֵ‬ ‫ִמ ִמ ְצ ַריִם ִמ ֵבית ֲע ָב ִדים"‪.‬‬ ‫יֹוד ַע ִל ְשאֹול ‪ַ -‬א ְת ְפ ַתח לֹו‪ֶ ,‬שנֶ ֱא ַמר‪ ,‬וְ ִהגַ ְד ָת ְל ִבנְ ָך ַבּיֹום ַההּוא‬ ‫וְ ֶש ֵאינֹו ֵ‬ ‫אתי ִמ ִמ ְצ ָריִ ם‪.‬‬ ‫ֵלאמֹר‪ַ ,‬ב ֲעבּור זֶ ה ָע ָשה ה' ִלי ְב ֵצ ִ‬

‫‪64‬‬

‫‪The Oneg Haggadah Companion‬‬

Why discuss this now? By Rabbi Daniel Rowe Executive Director of Aish UK The author can be contacted at drowe@aish.org.uk At first glance it is far from obvious what this Rabbinic discussion is doing in the Haggadah. Surely by now we realise when the date and time of Seder night is meant to be? The key to unravelling the mystery is to notice that the key verse - the course text for the laws of Seder night - is Exodus 8:13 - the very same verse that was used to address the one who does not ask questions, and the verse that was borrowed to address the cynic, who likewise was not really questing for anything. If this verse is the source of the laws of Seder night then surely it ought to apply to all children, not just two? The implication is that all of us have aspects and elements of those two children. Indeed, upon reflection how could it be otherwise? The very notion of labeling a child evil seems highly problematic. Indeed labelling any child seems far too dismissive for either contemporary sentiment or for Torah itselfâ&#x20AC;Ś Until we realise that the Torah never actually offers such labels. There is no such thing as a child who is purely wise, nor one

who is purely evil, nor one who is just simple. And there is certainly no such thing as a child who does not know how to ask questions - at least not one capable of understanding the answer that Torah and Haggadah provide. From the context of Torah it is clear that any child could ask the wise question. Under the right circumstances any child indeed might. And the same goes for each child. Indeed if a child represents the paradigm of the questioner, then the four children expres elements of each one of us. All of us have aspects of wisdom - a desire to seek deeper understanding; all have aspects of cynicism; all have a simple side that just wants more information; and all of us have an aspect to us that has stopped seeking and searching. In addressing the four sons, the Haggadah described four aspects of each of us. To the extent to which we approach like the wise child, the Haggadah is there for us. To the extent to which we approach as a simple child, there is what for us to gain and grow. But the extent to which we think like the cynic, or to the extent to which we have stopped seeking and searching, we could read the entire haggadah and simply miss everything.

The Oneg Haggadah Companion

The Four Sons: The Bad News and the Good News By Rabbi Shimon Mordechai Cohen Author of The Majesty of Rosh HaShanah (Mosaica Press)

Of the Four Sons in the Haggadah, no one would want to be a parent of the wicked son who brazenly denies the Torah and dismissed the Mitzvos as troublesome rituals. The Torah passage that is a reference to the wicked son is “It shall be when your children will ask you ‘What is this service to you?’ The Children of Israel’s reaction was “and the people bowed their heads and prostrated themselves” (Shemos 12:2627). Rashi explains their thanks for three things: (a) the imminent redemption (b) inheritance of Eretz Yisrael and (c) the children that they would bear. But if the questioner would become the wicked son, why would this be a source for appreciation such that they would bow down to Hashem in thanks? This question bothered me for years. Finally, I discovered a beautiful answer offered by Rav Moshe Feinstein ztl. Due to the giving of Torah at Sinai, there will always be Torah and great Torah sages to provide leadership. As such, there is no need to worry about the existence of a wicked son. Even for him, it is easy to become observant of Torah and Mitzvos. Indeed, this is always the case – whenever there are Yeshivos, there is someone whose influence will be able to transform everyone into becoming observant, G-d fearing Jews. So, whatever our children will be like, so long as they have someone to ask, we should rejoice in them. These priceless words from a Gadol BeYisrael

teach how the Jewish people felt completely assured and full of thanks. Despite hearing about the emergence of the wicked son, who himself would not have merited redemption, these children will have someone to confide and to ask. Their questions are to be validated, even rejoiced at, and they will always remain precious children of Hashem. The answers are all in the Torah, and as long as Torah scholars and Yeshivos exist, there will be people qualified to give the answers and positively influence them. As we transmit the Mesorah to our children on Seder night, the words of Rav Moshe Feinstein ztl, can renew our optimism that our efforts will be crowned with success –with Hashem’s help. Let’s take a moment to thank Hashem for our dedicated Torah institutions, and all who work so hard to give our children the very best in chinuch, inspiring them with the eternal truth of Torah. Rabbi Shimon Mordechai Cohen, is a Torah writer and publisher and has written The Majesty of Rosh Hashanah (Mosaica Press), with further works in preparation. For further information about the projects of Gateways Publishing Ltd, please email shimco13@gmail.com or phone 07971 015052

The Oneg Haggadah Companion

The 'Simple' Son Is it that Simple? By Rabbi Alex Chapper Community Rabbi Borehamwood & Elstree United Synagogue The author can be contacted at rabbichapper@borehamwoodshul.org Every year, new editions of the Haggadah are published. I find it fascinating how the Four Sons – the chocham, wise, rasha, wicked, tam, simple and she’eino yodea lishoel, one who does not know how to ask – will be depicted and illustrated. In an age of political correctness and disability awareness, it is somewhat jarring to depict one of these children as ‘simple’. I dare say the depiction of one child as ‘simple’ would be negatively viewed if referring to someone who is intellectually deficient and lacking the mental capacity of their peers. Without being an apologist for centuries-old use of the word, let us strive to better understand the description tam. G-d calls to Avraham to “walk before Me and be tamim” (Bereishis 17:1). No one would suggest that this means to ‘be simple’. Instead, the Midrash explains that Avraham was charged to be tamim, “perfect” where confronting all of Hashem’s tests and tribulations. To remain with perfect faith and attain perfection. Here we have an example of tam which does not mean ‘simple’ but instead to be ‘perfectly righteous’. A further reference to the term tamim is found in reference to Yaakov: “The lads grew up; Eisav

was a man who knew hunting, a man of the field, whereas Yakov was an ish tam, dwelling in tents” (Bereishis 25:27). Here, too, the connotation of tam cannot mean ‘simple’ but rather “plain”, “honest”, or “unsophisticated”. In this respect, Yaakov was the complete opposite of his wicked brother Eisav who was skilled at cunning deception. Yaakov was called tam the term used to describe someone not expert in deception or someone whose heart and mouth are consistently aligned (Rashi). Targum Onkelos goes further and says that Yaakov was not only a perfect man but also studied in an advanced academy - clearly this does not mean ‘simpleminded’ in any shape or form! So the tam is anything but ‘simple’ in terms of his intelligence. More importantly, the tam is perfectly righteous. His genuine and straightforward question in the Haggadah reflects his character. And we answer him in kind: stating that Hashem took us out of Egypt with a strong hand as a symbol that Hashem supports the righteous and people like him. With this understanding we can view the tam as a shining example of someone who is complete in their faith, honesty and integrity.

The Oneg Haggadah Companion

“Thanks” for the Wicked Son? By Rabbi Ari Kahn Rabbi, Mishkan Etrog Givat Ze'ev, Senior Lecturer Bar Ilan University The author can be contacted at adk1010@gmail.com

The Haggadah teaches how to individually address the four sons as four prototypical participants. The wicked son is retroactively pushed out of door: “What is this service to you?” - To you and not to him…he has separated himself from the community…inform him that had he been in Egypt he would never had been redeemed." Nonetheless, there is something intriguing about his question. Before this was placed in the mouth of the wicked son, it was a seemingly innocuous Torah verse in the section that introduced the Pesach rituals to the Children of Israel whose national reaction was to bow down in thanks (Shemos 12:25-27) The Torah's answer to the question posed by the "wicked son" is very different. Instead of rebuke, when told they would have children who would pose this question, the Jews in Egypt bowed to G-d in gratitude No “wicked” son or hint of rebuke. Why was the mild response to the question in the Torah replaced with rebuke and even excommunication in the Haggadah? Apparently, the difference is one of perspective. The people to whom the verses of Shemos were addressed were still in Egypt. They were told about commemorating the Redemption – something which had not yet occurred. Here they were also told about having children who will ask a question which we, today, hear as being cynical. But what did they hear? Imagine a Jew in Auschwitz in 1945 who is told tomorrow that he will be free, that he will soon live in the promised Homeland, where he will

annually celebrate the liberation he is about to experience. Imagine that he is also told he will have descendants who will question the need to celebrate. What this means to him, however, is the wondrous news that these children will be born free. They will not wake up with nightmares of slavery and death camps. In other words, they will have no frame of reference other than freedom. So they will be unable to understand the need to celebrate that freedom. To believe it is possible to have such children is to believe that liberation is real, inevitable, and imminent. The Jewish slaves in Egypt heard they will have children who will never know a day of slavery. They are overjoyed to hear their descendants will be hard-pressed to understand the need to celebrate this liberation. They bow in thanks at the idea of free children born in a free land. They believe – indeed they know – that they are, indeed, leaving Egypt. Perhaps when we meet these “free” children, we should remember the joy and hope they brought to their ancestors in Egypt and invite them to stay for the rest of the meal, to learn more about their past. We should remind ourselves that a child who sounds wicked to our ears filled our ancestors with hope of a better future on their final day in Egypt. Ari Kahn is a rabbi, author and educator who lives in Givat Ze’ev. Rabbi Ari Kahn is Director of Foreign Student Programs at Bar-Ilan University in Israel, where he also is a senior lecturer in Jewish studies; he also serves as Rabbi of the Mishkan Etrog community in Givat Ze’ev.

The Oneg Haggadah Companion

Clueless – By Choice! By Rabbi Don Channen Rosh Yeshiva, Yeshiva Keter HaTorah The author can be contacted at rc@keterhatorah.com

“The Four Sons” represent four types of people: Wise, Wicked, Simple, and Clueless. For the final clueless son who asks nothing, we say to him “It is because of this that G-d did this for me when I left Egypt.” Why did the Haggadah select this verse as the appropriate response to the Clueless son? If the Clueless son is overly shy or easily embarrassed, replying with the same verse used for the Wicked son is counterproductive because it is established as a harsh answer. Won’t such an answer scare him and close him up even more?!

However, in the case of the Clueless son, all we can do is show that we care. We cannot – indeed must not – let him “fall through the cracks”. We have to always keep the door open. We accept him in the hope that he will eventually search for G-d. When the time comes that he finally does come around to ask a question, we will be ready for him and work to get him involved.

The Kol Bo explains that the Clueless son is not Clueless by nature. Rather, he chooses to be that way. How? He distances himself from what is going on around him. If he would have been present in Egypt, he would have witnessed the miracles but never have taken them to heart. “All this is strange and different,” he might have thought, “but who cares? When do I get to eat the grilled lamb?” Such a person would not have been redeemed. So too, at the Passover Seder, the Clueless son is the person who is not yet involved. There are so many unusual things going on at the Seder. Frustratingly, he makes himself oblivious and indifferent. He is uninterested and apathetic. He does not even feign interest by at least posing a question. Why won’t he ask “What does this mean?” Please try to pay some attention. Don’t you even have one question to ask? In fact, the challenge to draw the Clueless son close is far greater than the Wicked son. Even though we “break the Wicked son’s teeth”, there is at least some relationship in place. We acknowledge the presence of the Wicked Son. We talk tough when he challenges our avodah. Perhaps through interaction he will change.

The Oneg Haggadah Companion

Not So Simple After All By Rabbi Jonathan Gewirtz Author of "The Observant Jew", Migdal Ohr The author can be contacted at gewirtzj@optonline.net The simple son asks a simple question: “What does this mean?” What exactly is the question being asked? What does it refer to? Typically, this is understood to refer to the korbon Pesach. Rabbeinu Bachya (Shemos 13:14) explains that the question of the simple son actually refers to the redemption of the first-born donkeys. In essence the child is asking, “Why does this mitzvah exist? What is the rationale for it? After all, they’re just donkeys, right?” The answer is that when we wanted to leave Egypt, the Egyptians would not allow us cattle and wagons to haul away our belongings. They denied us this. But Hashem exhibited His strong arm and enabled our donkeys to manage to carry the huge burdens that we had. For this reason, the donkeys acquired a

certain level of holiness, and so, there is a mitzvah to redeem them. But there is a deep message in this response – one that is paired with the question of the simple son. He asks, “Why do you make such a big deal over a simple animal?” With this question, he reveals a part of his own psyche. It bespeaks his limited ambition and aspiration because he himself feels simple. To that we offer the profound answer, “Hashem is mighty and can elevate every creature and enable it to achieve more than what would seem normally possible. “With His strong hand”, Hashem can uplift anyone – even you. Do not give up and settle for being a simple son. Look up to Hashem and you can succeed.”

The Oneg Haggadah Companion

Thinking of you By Rabbi Paysach Krohn Rabbi, Educator, Author

Photo Credits: David Chesner

The author can be contacted at krohnmohel@gmail.com When my grandson, Avraham Zelig, was seven years old, I reminded him, “Avraham, when you are ready for your first baseball glove, it’s on me. Just let me know and I’ll buy it for you.” Two days later, sure enough, there was Avraham Zelig. “Zaidy,” he said, “I’m ready!” Keeping to my word, I told him that I would pick him up after school the following day and take him to Sports Authority, the local athletics store. When we later entered the store, I was blown away. There must have been thousands of baseball gloves of all kinds for all ages. This was in addition to the hundreds of other basketballs and soccer balls. Everything you could imagine was in that store. Quite overwhelmed, I had no idea how we would ever be successful in finding a suitable mitt among countless others. As we started walking up and down the aisles stacked with gloves from top to bottom, I began thinking back to my own very first baseball glove. I could still remember it. It was a Wilson glove, which had an unbelievable smell of leather. Between pitches, I used to take a whiff of it. It was incredible. We continued making our way around the store, and soon enough, I spotted something familiar. It was a Wilson glove for a seven-year old. All too excited, I picked it up and smelled it. Within seconds, I was transported back to my youth. “Avraham,” I called out, “this is your glove!” “Zaidy,” he said, “what do you mean? What is so special about it?” “Don’t worry,” I assured him, “just smell it; you’ll find out.” Although he had no clue what I was referring to, he compliantly put on the glove as we started tossing a baseball back and forth. Sure enough, Avraham took a liking to the glove. It fit him well, he liked the feel and he was happy. And so, Avraham happily returned

home with his first baseball glove. Three weeks later, to my surprise, my wife came home one night holding Avraham’s glove. “What are you doing with that glove?” I asked, worried that perhaps he had regretted his decision or that something was wrong with it. “Avraham said you can hold onto it for tonight,” she replied, “he knows you like to smell it.” All parents and grandparents are in position to instil within their children and grandchildren wonderful values of kindness and concern for another. Yet how exactly can we achieve that? It all begins with one simple step: showing our kindness and concern for them. When we model the behaviour we would like for them to follow and give them of our quality time and attention, we have taken the first step to imbuing them with such beautiful ideals.

The Oneg Haggadah Companion

The Greatest Blessing of Them All By Rabbi Jeremy Conway Director of KLBD – the Kashrut Division of the London Beth Din The author can be contacted at jconway@kosher.org.uk The word ‫ ברוך‬is repeated a total of 4 times. G-d is referred to using the title ‫המקום‬. Stress is placed of how the Torah addresses the 4 sons: ‫ אחד‬,‫אחד חכם‬ ‫… רשע‬one is a wise son, one is a wicked son... What is the message behind this paragraph? That the Torah repeats the mitzvah of relating the Pesach story 4 times in 4 different ways emphasizes that whoever the child is, however they ask, whether or not they ask, parents are obligated to relate the story. How you tell it over has to be according to the dictum “educate the lad according to his way” (Mishlei 22:6). A parent has to tailor his approach according to the needs of that specific child. That means using the language that speaks to them. Parental involvement does not end after the physical act of procreation. It continues with the spiritual act of creation through educating their child and raising him to partner with G-d in fulfilling the purpose of existence. The name ‫ המקום‬is often used in a situation of “difficulty” or “distress”. This includes at a time of mourning ‫המקום ינחם אתכם‬..., at a time of loss ‫המקום‬ ‫ישלם חסרונך‬..., or when praying for fellow Jews in distress ‫ ַה ָמקֹום‬...‫ּוב ִש ְביָ ה‬ ַ ‫ַא ֵחינּו ָכל ֵבית יִ ְש ָר ֵאל ַהנְ תּונִ ים ַב ָצ ָרה‬ ‫יהם‬ ֶ ‫יְ ַר ֵחם ֲע ֵל‬. When times are tough and where a person might feel Hashem is distant, it is especially here that we employ the term. ‫המקום‬... Know that G-d is ever present and close. He is everywhere. He is present in every “place”. This message, explains R Shimon Schwab ztl, is relayed to every child at the Haggadah. No matter how challenging life is, never forget how G-d is called ‫המקום‬. He is always with us to support us in all our challenges. But the secret to pulling through the challenge is to recognise how, no matter what classification your child falls under, each is parallel to the word ‫ברוך‬....

In other words, every single child is a beracha, the greatest source of blessing, that a person can ever merit. He is ‫ אחד‬, a unique individual to fully celebrate and appreciate his uniqueness. As taught by Rav Shimshon Raphael Hirsch (Shemos 18:4-5), children are not sheep about whom one might say “the first… the second…”; each is ‫– אחד יחיד ומיוחד‬ absolutely unique and special. Perhaps this is why the Haggadah introduces the passage of 4 Sons using the preface …‫ברוך ברוך‬ and …,‫ אחד‬,‫ אחד‬to emphasise the secret how to successfully relate the story of the Exodus. Know that every child is a unique, special and precious blessing from G-d. Let us learn to treasure them all and help them come closer to the G-d. (Ideas sourced from Rabbi Isaac Bernstein z”l, Lord Jakobovits z”l, ulbcl”ch R Paysach Krohn)

The Wise Son By Rabbi Aharon Herskovitz Rav Shaliach of Bnei Akiva UK and Mizrachi UK The author can be contacted at rabbiherskovitz@mizrachi.org

The Haggadah contains individualised messages for Jews of different backgrounds, with different personalities or at different stages of their lives. The question and answer to the wise son’s question are perplexing. Firstly, the wise son should be criticized like the wicked son for excluding himself from the congregation by saying “that Hashem commanded you”. But he is not rebuked like the wicked son. Why not? Secondly, the wise son questions the entirety of divine laws. If so, why focus upon the law of not eating anything after the Pesach offering? In his siddur Olat Ri’Iyah, Rav Kook explains that the wise son is not merely requesting information about all the laws. He is questioning their very necessity. Does every single detail really matter? Does Hashem really care about the minutiae of halacha? But of course, the details of the mitzvot affect the Jewish people just like talmud Torah does. When we learn about the fine details of the mitzvot, especially those aspects connected to the Oral Law, we are affecting the very nature of our relationship with Torah. Through the back-and-forth studying

of Torah, “the “taste” of the mitzvah is diffused to have an impact upon the entirety of the nation. It is not about being engaged in intellectual pursuits. It is about coming to deepen our relationship with the dvar Hashem (word of G-d) in a way that affects not only us, but the Jewish people as a whole. This, explains Rav Kook, is also true regarding the extensive details of halacha that deepen the connection and impact that the mitzvot have on all of us. It is the details themselves, as well as the continued study, which are vehicles how we are able to deepen our ahavas Hashem (love of G-d). Our answer to the wise son about not eating anything after consuming the Pesach offering symbolically indicates the desire to have its taste remain in our mouths, to accompany us throughout the rest of the year. Likewise, the details of mitzvot and Torah study are the means to connect to the Master of the World. May this Pesach be a time for connecting to Jews of all backgrounds, and of renewing our relationship with Hashem.

The Oneg Haggadah Companion

Four Sons or Four Sons in One? By Rabbi Shmuel Schwarz Maggid Shiur for Professionals Beis Medrash (PBM) The author can be contacted at pbmnorth@gmail.com

This paragraph notes how the Torah addresses the Four Sons: regarding four sons the Torah speaks, one is a wise son, one is a wicked son...The Haggadah goes on to state the question that each sons asks and the relevant answer given to them. But why this introduction? The Seder is a forum of questions and answers. Questions asked by children. And answers given by their fathers. It is the time for a father to imbue in his children the fundamentals of Judaism and of G-d’s existence. Being that this is the focus of the night’s programme, the Haggadah guides us and prepares us for the different types of questions that may be posed by his different types of children,

and the relevant answers that need to be given. Simply understood, the questions are posed by four different children: a wise son, a wicked son, a simpleton, and the one is unable to ask. Instead of the traditional understanding of 4 different sons, it could all be referring to just “one” son. Truth be told, every child will sometimes behave wisely, sometimes act with wickedness, sometimes act like a simpleton, and at other times be “unable to ask”. Whilst assuming these different characters, this same child is then likely to pose very different questions. We therefore need to know the way and approach of how to answer this in every situation. Things don’t necessarily change, I’m afraid to say, when we grow older. Even when reaching adulthood, we often find ourselves at different points in our lives invariably adopting the characteristics of these stereotypical Four Sons. This idea is possibly alluded to in the actual above text of the Haggada, regarding four sons the Torah speaks, one son is a wise, one son is a wicked, one son is a simpleton, and one son is unable to ask. The stress of one can allude to how this may be related to the very same one person in different situations. The Hebrew word for “one” is “Echod” whose numerical value is 13. This word is mentioned four times – once for each of the Four Sons. If you multiply 13 x 4, this equals 52 the numerical value of the word “Ben” which means “son” in the singular form! Perhaps this also hints at seeing all the Four Sons as being different expressions of the same one “son”!

The Oneg Haggadah Companion

Give him an answer – to whichever son it is! By Rabbi Shlomo Odze Associate Rabbi, South Hampstead Synagogue Vice Chair, Rabbinical council of the United Synagogue The author can be contacted at shlomoodze@gmail.com

When the Torah mentions the child’s question “What is this?” (Shemos 13:14), Rashi comments that this refers to simple son who does not know how to pose his question in depth, and therefore asks a general question: “What is this?” Elsewhere it says: “What are the testimonies, the statutes, and the judgments, etc.?” (Devarim 6:20) – the question of the wise son. The Torah speaks about the 4 sons: the wicked one (Shemos 12:26), the one who does not understand to ask (Shemos 13:8), the one who asks [a] general [question], and the one who asks in a wise manner.” Why does Rashi add “Elsewhere it says: …This is the question of the wise son. The Torah spoke regarding four sons”…? Why extra element is he teaching us?

the simple son’s question “what is this?” regarding bechor, we see that (a) the Torah requires us to answer a son’s questions on other topics too and (2) in particular that of a simple son. Rashi is teaching that if we have an obligation to answer the question of a simple son, we certainly have an obligation to answer the questions of a wise son. This explains the emphasis “The Torah spoke regarding four sons”. The Torah as a whole, not just with regards to Pesach, is always teaching us that the Torah speaks regarding four sons. There is the obligation to ALWAYS be sensitive to every son and to take time to answer their questions each according to their level. This is emphasised most regarding Pesach, as included in the Haggadah, but equally applies throughout the year!

We generally understand the words “The Torah speaks about the 4 sons” as exclusively referring to Seder night. But the questions of the simple son and wise son are actually not referring to Pesach at all! They are referring, respectively, to the mitzvah of bechor (firstborn) and about Mitzvos in general. One might have thought that the answers given to the wicked son and the son who cannot ask, are a special law that exclusively relates to Pesach. There is a danger of their non-observance if we do not respond. The wicked son excludes himself from the community and the son who cannot ask does not knows not how important the Seder night is. By contrast, one could argue that the other two sons – the simple son and wise son – are not in the same danger. Maybe it is not so important to answer their questions! That, indeed, might be the reason why the Torah does not mention questions from them vis-à-vis Pesach. But when we read later

The Oneg Haggadah Companion

‫לֹומר ַבּיֹום ַההּוא‪ִ .‬אי ַבּיֹום ַההּוא יָכֹול ִמ ְבעֹוד‬ ‫יָכֹול ֵמראׁש ח ֶֹדׁש? ַת ְלמּוד ַ‬ ‫לֹומר ַב ֲעבּור זֶ ה ‪ַ -‬ב ֲעבּור זֶ ה לֹא ָא ַמ ְר ִתי‪ֶ ,‬א ָלא ְב ָש ָעה ֶשיֵ ׁש‬ ‫יֹום? ַת ְלמּוד ַ‬ ‫ּומרֹור ֻמנָ ִחים ְל ָפנֶ יָך‪.‬‬ ‫ַמ ָצה ָ‬

‫בדתֹו‪,‬‬ ‫בֹותינּו‪ ,‬וְ ַע ְכ ָשיו ֵק ְר ָבנּו ַה ָמקֹום ַל ֲע ָ‬ ‫בֹודה זָ ָרה ָהיּו ֲא ֵ‬ ‫עֹוב ֵדי ֲע ָ‬ ‫ִמ ְת ִח ָלה ְ‬ ‫ֹלקי יִ ְש ָר ֵאל‪ְ :‬ב ֵע ֶבר ַהנָ ָהר‬ ‫ל‪-‬ה ָעם‪ּ ,‬כֹה ָא ַמר ה' ֱא ֵ‬ ‫ל‪-‬כ ָ‬ ‫הֹוש ַע ֶא ָ‬ ‫אמר יְ ֻ‬ ‫ֶשנֶ ֱא ַמר‪ :‬וַ י ֹ ֶ‬ ‫ֹלקים ֲא ֵח ִרים‪.‬‬ ‫דּוא ִ‬ ‫עֹולם‪ֶ ,‬ת ַרח ֲא ִבי ַא ְב ָר ָהם וַ ֲא ִבי נָ חֹור‪ ,‬וַ יַ ַע ְב ֱ‬ ‫בֹות ֶיכם ֵמ ָ‬ ‫יָ ְשבּו ֲא ֵ‬ ‫ל‪-‬א ֶרץ ְכנָ ַען‪,‬‬ ‫אֹולְך אֹותֹו ְב ָכ ֶ‬ ‫ת‪-‬א ְב ָר ָהם ֵמ ֵע ֶבר ַהנָ ָהר וָ ֵ‬ ‫ת‪-‬א ִב ֶיכם ֶא ַ‬ ‫וָ ֶא ַקח ֶא ֲ‬ ‫ת‪-‬ע ָשו‪ .‬וָ ֶא ֵתן‬ ‫וָ ַא ְר ֶבה ֶאת‪-‬זַ ְרעֹו וָ ֶא ֵתן לֹו ֶאת‪-‬יִ ְצ ָחק‪ ,‬וָ ֶא ֵתן ְליִ ְצ ָחק ֶאת‪-‬יַ ֲעקֹב וְ ֶא ֵ‬ ‫ּובנָ יו יָ ְרדּו ִמ ְצ ָריִם‪.‬‬ ‫ת‪-‬הר ֵש ִעיר ָל ֶר ֶשת אתֹו‪ ,‬וְ יַ ֲעקֹב ָ‬ ‫ְל ֵע ָשו ֶא ַ‬

‫ׁשֹומר ַה ְב ָט ָחתֹו ְליִ ְש ָר ֵאל‪ָ ,‬ברּוְך הּוא‪ֶ .‬ש ַה ָקדֹוׁש ָברּוְך הּוא ִח ַשב ֶאת‪-‬‬ ‫ָברּוְך ֵ‬ ‫ַה ֵקץ‪ַ ,‬ל ֲעׂשֹות ְכמֹו ֶש ָא ַמר ְל ַא ְב ָר ָהם ָא ִבינּו ִב ְב ִרית ֵבין ַה ְב ָת ִרים‪ֶ ,‬שנֶ ֱא ַמר‪:‬‬ ‫אמר ְל ַא ְב ָרם‪ ,‬יָ ד ַֹע ֵת ַדע ִכי‪-‬גֵ ר יִ ְהיֶ ה זַ ְר ֲעָך ְב ֶא ֶרץ לֹא ָל ֶהם‪ ,‬וַ ֲע ָבדּום וְ ִעּנּו‬ ‫וַ ּי ֹ ֶ‬ ‫י‪-‬כן יֵ ְצאּו‬ ‫ת‪-‬הּגֹוי ֲא ֶשר יַ ֲעבֹדּו ָדן ָאנ ִֹכי וְ ַא ֲח ֵר ֵ‬ ‫א ָֹתם ַא ְר ַבע ֵמאֹות ָׁשנָ ה‪ .‬וְ גַ ם ֶא ַ‬ ‫ִב ְר ֻכׁש גָ דֹול‪.‬‬

‫‪77‬‬

‫‪The Oneg Haggadah Companion‬‬

The Core Four Verses By Rabbi Daniel Rowe Executive Director of Aish UK The author can be contacted at drowe@aish.org.uk

The four verses of the farmer form the core of Haggadah. Exploration of the verses and the subtleties in word-choices reveals an incredible set of messages. Rambam tells us that ‘the more we analyse this segment, the more praiseworthy.’ Together they weave together a tapestry that depicts the journey of seder night… Perhaps the most perplexing element of the farmer’s declaration is the opening phrase, ‘An Aramean misplaced my ancestor.’ Who is the Aramean? Which ancestor does this refer to? Nowhere in the Exodus story is there any character who might plausibly be called an ‘Aramean.’ Aram is not unfamiliar. Abraham and Sarah left it, Jacob returned there when fleeing his brother. There he settled down and built his family. The implication is that verses are linking together one or other of these ancestors to the story in Egypt. Apparently Exodus does not begin with slavery, but has roots far further back in our ancestral saga. Who are we talking about? But not only is it unclear which character it refers to, it is not even clear whether the Aramean is the one misplaced or the one doing the misplacing. The Hebrew is ambiguous. The commentators suggest two possible readings: ‘A misplaced Aramean was my ancestor,’ with reference to Abraham , who was spiritually ‘misplaced’ in his pagan youth; or ‘An Aramean misplaced my ancestor,’ referring to Lavan, Jacob’s father in law, who mistreated Jacob, forced him to flee, and then intended to destroy him . Which one is it? The Haggadah suggest that it is both. In the careful handling of the Haggadah,

each episode is inextricably interwoven into the Exodus story, fundamentally redefining it. The first interpretation tells us that the Egypt story must be seen in the context of a broader journey - from paganism to monotheism. The second one tells us that from our inception there has been an ever-present threat to our survival, but our relationship with God has saved us. The first hints at the commitment that Israel has to God. The second hints at the commitment God has to Israel. Seder night, then, is not merely a retelling of our journey from slavery to freedom. It is about a radical redefinition of the possibilities of man reaching out to the Divine and the Divine reaching out to man. The Haggadah weaves these elements together. It offers an elaborate introduction to the verses of the farmer’s declaration, that opens with the words: ‘In the beginning our ancestors were idol worshippers, and now HaShem brought us near to His service.’ It closes with the words, ‘in every generation there have been those who sought to destroy us but Hashem saved us from their hands; go and learn from the plans of Lavan the Aramean…’ The connection between the two is the covenant between Abraham and God. But behind the elegant harmony of interpretation, lies a response to a far more urgent problem; one that strikes at the core of all of seder night. For it brings to the fore an issue that has been bubbling beneath the surface throughout the evening. A problem that threatens to undermine the whole objective of seder night…

The Oneg Haggadah Companion

‫ברוך שומר הבטחתו לישראל‬ By Rabbi Benjamin Stone Mi K’amcho The author can be contacted at benjamin055@googlemail.com Why did the Jews, Hashem’s chosen people, have to experience the Egyptian exile for 210 years? Surely, we deserve better treatment than that? In order to consider this question, let us review the Bris Bein HaBesorim, Covenant between the Parts. Avraham had earlier asked for confirmation about inheritance of the Holy Land: “How can I know I will inherit it?” (Bereishis 15:8). Hashem responded by entering into a covenant which guaranteed the granting of the land of Israel to the Jews. Avraham himself would not inherit the land. But the Jewish people would but only after 400 years of suffering (Bereishis 15:13-17). That Avraham demanded a sign, rather than to simply trust in Hashem, resulted in the punitive terms in the 400 years of exile (Nedarim 32a). How are we to understand the seemingly disproportionate punishment for slight failing in Avraham’s emunah? Why should four generations of Jews be subject to slavery and persecution in Egypt?

Avraham’s question “How can I know I will inherit?” was to receive reassurance that the land would be inherited in the way it was meant to be – namely, as an arena of opportunity for avodas Hashem and not as a means of achieving material wealth. In response Hashem promised Avrohom that he need not worry about the Jewish people losing focus on their spiritual mission. Prior to entry into Eretz Yisrael, the Jews would be sent into Egyptian slavery. They would descend to a level of suffering from which there would be no real hope of escape. A series of supernatural events would accompany their miraculous escape with retribution to their captors. The transition from hopelessness to redemption would cement in the national consciousness the knowledge that Hashem controls all happenings in the world. There would be an awareness that material success comes to a person only if Hashem considers him deserving of such success.

Rabbi Elazar Fleckeles (Masseh D’R’Elazar) explains that Avraham was not lacking in trust that Hashem would certainly keep His word. Rather, his concern was the danger if the Jews would march straight into Eretz Yisrael without the adequate preparation. If they would settle down, relax and prosper, they might ultimately forget their national purpose as ambassadors of Hashem.

The Oneg Haggadah Companion

With Great Wealth By Rabbi Zach Ford Kerem School The author can be contacted at zf987@hotmail.com When Avraham was told that his descendants would be exiled for 400 years, he was reassured that they would afterwards leave Egypt “with great wealth” (Bereishis 15:14). In Haksav Vehakabalah, Rabbi Yaakov Tzvi Meklenburg comments that the phrase ‘birchush godol’ does not refer to material possessions but to spiritual and inner-devotional wealth. This is why the Torah states ‘rechush godol’ – a term referring to the qualitative nature of something, as opposed to ‘rechush rav’ which is a more finite and quantitative measure. Indeed, Chazal explain that the very purpose of Klal Yisroel’s harsh labour in Egypt was to remove any internal spiritual impurities before receiving the ultimate gift of the Torah. The Dubno Maggid explains why the Children of Israel were commanded to ask the Egyptians for money, jewellery and valuables, even though these seem superfluous and irrelevant to the process of their spiritual refinement? He answers with a powerful analogy. A young lad, seeking to earn a living, went to work for a wealthy man for 6 years, for which his payment would be the handsome sum of a bag of silver coins. When the time came to release the lad, the wealthy gentleman realised that his initial promise of payment was far less than what he owed the young man. He decided to replace the coins with a cheque worth much more than the silver coins. Bemused by this, the lad merely

put the ‘piece of paper’ into his pocket and left his former master in tears – without a word of thanks. The next morning the young lad’s father paid a visit to the wealthy man’s house. He apologised on behalf of his son, explaining that in his relative inexperience, the lad did not understand the workings of a cheque. Though the amount of money in the cheque far exceeding that of a bag of silver coins, the absence of his promised tangible wealth had left him disconsolate. The father gratefully requested for at least part of the lad’s payment to be in silver. This was the reason Klal Yisroel were similarly commanded to ask the Egyptians for money and valuables. In the mindset of a fledging nation, the physical wealth of the Egyptians proved that Hashem’s promise had true validity. In the interim, the tangible wealth was something that they could cherish. But as they would journey further, they began working to refine their spiritual beings from the impurity of their former Egypt surroundings. They worked hard to replace ownership of material wealth with the spiritual wealth of the Torah and closeness to Hashem. The ultimate stage of their redemption was acceptance of Torah on Shavuos 50 days after their Exodus on Pesach.

The Oneg Haggadah Companion

Singing vehi she’omdo By Rabbi Michoel Fletcher Author of Do You Know Hilchos Shabbos?, Do You Know Hilchos Brachos?" & Other Books The author can be contacted at rabbimfletcher@gmail.com

One of the more joyful tunes of the Seder night is “Vehi she’omda” That is strange as it contains the frightening words: “In every generation arise those who want to destroy us.” Here we recall our many enemies of yesterday and today. Perhaps we should sing it in the mournful tune of Eichah. It is comforting that Hashem saves us. But to face the hatred of our enemies, even if we survive, is hardly pleasant. So why the jolly tune? Imagine Yankel is critically ill. Out of the blue, a doctor appeared to save his life. The next week the doctor visits and starts making huge demands of Yankel. Naturally indebted, Yankel cannot refuse but started to feel some resentment when the doctor extended placing demands upon Yankel’s children and grandchildren. They turned round to the doctor and stated: “We know you saved our father’s and grandfather’s life” Yankel’s descendants tell the doctor, “but that does not give you the right to demand we do whatever you want — forever!” The Jewish People were lowly slaves redeemed by Hashem. The redemption from Exodus was conditional upon accepting the Torah: “I brought you out of the land of Egypt to be your G-d.” (Bamidbar 15:41 and Rashi ad. loc.). But of the demand for eternal allegiance from all Jews – one that extends to all subsequent generations, is this not too much?

This analogy, in truth, does not hold true for the Jewish People. Firstly, unlike the doctor, mitzvah performance is not for Hashem’s benefit but for ours. Secondly, Yankel’s grandchildren considered themselves indirectly beneficiaries of something which had happened years before. But every Jew descended from those that left Egypt is himself a beneficiary of the Exodus and its aftermath. Hashem is still providing us with life and all our needs. In the Haggadah we declare: “In every generation, every person is obliged to imagine that he himself had just come out of Egypt.” In order to bring home the extent of every Jew’s indebtedness to Hashem, we are reminded of the miracle of Jewish survival throughout the centuries. From that day that we became a nation at the Exodus, Hashem is always saving our skin from evil plots and nefarious schemes. This is the reason why we have to be constantly thankful of how Hashem protects us. We are eternally grateful to Hashem. There is no need to sing Vehi she’omda in a mournful tune of lamentations. Rather, it can be sung in a confident and melodious tune. We are firm in the realization that Hashem loves us. He looks after us at all times even if we sometimes don’t always recognise it. He is only interested in our good. And he even organises world events to help us on our way. So now let’s sing.

Cover the matza, lift up the cup and say:

‫ ֶא ָלא‬,‫ּלֹותנּו‬ ֵ ‫ ֶשּלֹא ֶא ָחד ִב ְל ָבד ָע ַמד ָע ֵלינּו ְל ַכ‬.‫בֹותינּו וְ ָלנּו‬ ֵ ‫וְ ִהיא ֶש ָע ְמ ָדה ַל ֲא‬ .‫וְ ַה ָקדֹוׁש ָברּוְך הּוא ַמ ִצ ֵילנּו ִמיָ ָדם‬,‫לֹותנּו‬ ֵ ‫עֹומ ִדים ָע ֵלינּו ְל ַכ‬ ְ ‫ֶש ְב ָכל ּדֹור וָ דֹור‬

The Oneg Haggadah Companion

‫והיא שעמדה‬ The Secret of a Nations Immortality By Rabbi Uri Debson JLE The author can be contacted at uri.debson@gmail.com Mark Twain famously wrote: "The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendour, then . . . passed away. The Greek and the Roman followed. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts. … All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?" The answer to the famed 19th century American writer and humourist’s question is given in the Haggadah: the secret of the Jew’s immortality is Hashem. He is our Protector and Guardian who has saved them, time and time again, from their enemies bent upon their destruction. We proclaim this in Ve'hee She'amda where we raise our glasses of wine and cover the matzah. What is the symbolism behind this practice? The weekly “cover-up” of the challah when we make kiddush on Friday night is in order not to ‘embarrass’ the challah in front of the wine (Shulchan Aruch, Orach Chaim 271:9, MB 41). But did we ever stop to consider what this means?! The challah, an inanimate object, is a food without any consciousness let alone emotions should be embarrassed, in front of another wine, itself another inanimate object?!

halacha is therefore not teaching us an exercise in futility. Rather, it is training us in the art of human sensitivity. This, says the Chida, is the meaning behind the actions of Ve'hee She'amda which discusses the secret to Jewish survival. We are a G-dly people trained in human compassion and therefore we are a nation destined for immortality. This is the nation that Hashem, a G-d of love and compassion, chooses to be His representatives in His world. So, when we raise our glasses of wine and cover the matzah to recite "Ve'hee She'amda..." we are, in fact, declaring the secret to our unique and unwavering connection to Hashem through our human sensitivity for all His creations. This is why they we, the Jewish People, are still here and always will be. We are a living testament not only to our past but to our future as well.

How can we as grown adults and rational human beings possibly take this seriously? The answer lies in the human condition. It is all about developing a consciousness, an awareness, and a sensitivity, to everything and everyone around us. If we can feel the supposed shame of Challah while it is being overlooked, as wine is used in its place for kiddish, then how much more so when it comes to our fellow human being? Our barometer of sensitivity to others will be supercharged. We will become endowed with an inability to overlook the feelings of another. The The Oneg Haggadah Companion

‫ ֶש ַפ ְרעֹה לֹא גָ זַ ר ֶא ָלא ַעל‬:‫ּול ַמד ַמה ִב ֵקׁש ָל ָבן ָה ֲא ַר ִמי ַל ֲעׂשֹות ְליַ ֲעקֹב ָא ִבינּו‬ ְ ‫ֵצא‬ :‫ ֶשנֶ ֱא ַמר‬.‫הּכֹל‬-‫ת‬ ַ ‫ וְ ָל ָבן ִב ֵקׁש ַל ֲעקֹר ֶא‬,‫ַהזְ ָכ ִרים‬

‫ וַ יְ ִהי ָשם‬,‫יְמה וַ יָ גָ ר ָשם ִב ְמ ֵתי ְמ ָעט‬ ָ ‫ וַ יֵ ֶרד ִמ ְצ ַר‬,‫ֲא ַר ִמי א ֵֹבד ָא ִבי‬ .‫ ָעצּום וָ ָרב‬,‫ְלגֹוי גָ דֹול‬

Tzei U'Lemad By Chazan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim The author can be contacted at shemetz.taher@gmail.com

Why does the Haggodoh now bring the pesukim that follow? In reality, the story of our descent to Mitzrayim, our enslavement and miraculous redemption should be set out in full. However, such a narrative, comprising the whole of Parshios Shemos, Vo'eiro and Bo, would take far too long. The Ba'al Haggodoh therefore looked for an alternative route and found the answer in Parshas haBikkurim, which encapsulates concisely the necessary chronology of events. However, on their own they might seem a little too pithy and not comply with the earlier dictum of kol hamarbeh lesaper beyetzias mitzrayim harei zeh meshuboch (the more one expounds upon the detail of the Exodus, the more he is to be praised). So the Ba’al Haggodoh added commentary and explanation to expand upon the succinctness of the pesukim, giving much greater room for discussion and elucidation. In the paragraph of Tzei U’Lemad, why do we appear to downplay the wickedness of Paroh and mention our relation, Lovon?

We learn a very important lesson from this paragraph. Paroh was open about his antipathy to our ancestors. That is a danger that we can recognise and deal with. Lovon, on the other hand, appeared superficially to be on reasonably good terms with Ya’akov and all his family, although he did try to swindle them. The pesukim in Breishis that describe the episode with Lovon do not disclose any destructive motive on his part towards his son-in-law and grandchildren. Yet the Haggodoh says tzei u’lemad – go out and learn – meaning depart from the simple meaning of the pesukim in the Torah and learn something else about Lovon. Lovon is described as oveid – he hated Yaakov. From the use of such a strong term, which is much more serious than those used to describe Paroh’s rishus (wickedness), we learn that Lovon wanted to destroy us completely through assimilation. We must always be wary of even our so-called allies and friends as, otherwise, we can be caught off guard. It is only Hashem in whom we can really put our full faith and trust.

The Oneg Haggadah Companion

Like Bikkurim, we are a Product of That Night By Rabbi Ilan Halberstadt Rov, Nefesh HaTorah, Edgware The author can be contacted at Ilanhalberstadt@gmail.com We now take a short passage that describes the sequence of events in the Exodus (Devarim 26:59) where each line is expounded upon. There is the obvious question: why the selection of the passage taken from the farmer’s declaration when bringing a basket of bikkurim, first fruits, up to the Beis HaMikdash? Why choose this text rather than any of the biblical narrative in Sefer Shemos that expounds at great length the story of the Exodus? There is a beautiful and profound answer to this. The purpose of the Seder night can be specifically derived from the farmer’s declaration when bringing bikkurim. A farmer ascends up to Yerushalayim with a basket of the first fruits grown in his field in the Holy Land. He recounts the historic national journey going back to the persecution and redemption from Egypt. He mentions everything that he went through up and until how he had successfully grown fruit – up to the point that he is joyfully presenting it to Hashem in praise and to give thanks.

This, in a nutshell, elegantly captures the whole purpose of the night. The reason we are retelling the story at the Seder is in order to give praise and thanks to Hashem. It is for us to readily acknowledge that we are a product of that night. We are part of the Jewish nation born on that night and therefore we give praise to Hashem. It is for this reason that we read the verses of bikkurim where a person similarly recognises how the first fruit being brought is an expression of our thanks to the fact that we came out of Egypt. This, then, is the purpose of Seder night. It is to see oneself as the continuation of that momentous event that gave birth to the Jewish people and to react by giving praise to Hashem. Just like the mitzvah of bikkurim, so too, is the mitzvah of relating the Pesach story. We therefore model our declaration of thanks and praise on that very mitzvah of bikkurim which also revolves around praise and thanks.

The Oneg Haggadah Companion

.‫ָאנּוס ַעל ִפי ַה ִדּבּור‬

.‫יְמה‬ ָ ‫וַ יֵ ֶרד ִמ ְצ ַר‬

,‫ ְמ ַל ֵמד ֶשלֹא יָ ַרד יַ ֲעקֹב ָא ִבינּו ְל ִה ְש ַת ֵק ַע ְב ִמ ְצ ַריִם ֶא ָלא ָלגּור ָשם‬.‫וַ יָ גָ ר ָשם‬ ‫ ִכי ֵאין ִמ ְר ֶעה ַלּצֹאן ֲא ֶשר‬,‫ ָלגּור ָב ָא ֶרץ ָבאנּו‬,‫פ ְרעֹה‬-‫ל‬ ַ ‫אמרּו ֶא‬ ְ ֹ ‫ וַ י‬:‫ֶשנֶ ֱא ַמר‬ .‫נָ א ֲע ָב ֶדיָך ְב ֶא ֶרץ ּג ֶֹשן‬-‫ וְ ַע ָתה יֵ ְשבּו‬.‫ ִכי ָכ ֵבד ָה ָר ָעב ְב ֶא ֶרץ ְכנָ ַען‬,‫ַל ֲע ָב ֶדיָך‬ ‫ וְ ַע ָתה‬,‫יְמה‬ ָ ‫בֹותיָך ִמ ְצ ָר‬ ֶ ‫ ְב ִש ְב ִעים נֶ ֶפׁש יָ ְרדּו ֲא‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫ִב ְמ ֵתי ְמ ָעט‬ .‫כֹוכ ֵבי ַה ָש ַמיִם ָלר ֹב‬ ְ ‫ֹלהיָך ְכ‬ ֶ ‫ָש ְמָך ה' ֱא‬ :‫ ְכ ָמה ֶשנֶ ֱא ַמר‬- ‫ גָ דֹול ָעצּום‬.‫ ְמ ַל ֵמד ֶש ָהיּו יִ ְש ָר ֵאל ְמ ֻציָ נִ ים ָשם‬.‫וַ יְ ִהי ָשם ְלגֹוי‬ .‫ וַ ִת ָמ ֵלא ָה ָא ֶרץ א ָֹתם‬,‫ּובנֵ י יִ ְש ָר ֵאל ָפרּו וַ יִ ְש ְרצּו וַ יִ ְרּבּו וַ יַ ַע ְצמּו ִב ְמאֹד ְמאֹד‬ ְ

Vayehei Shom Le’goy By Chazan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim The author can be contacted at shemetz.taher@gmail.com

How does this phrase – and they became a nation there – teach us that Yisrael were distinctive there, as the commentary suggests? The phrase immediately preceding this already mentioned the word ‘shom’ (there) and the Malbim explains that the superfluous repetition of a word focussing on the concept of place (in this case, Egypt) indicates an attribute that only has meaning when compared with another place. Representing distinctiveness can only be done in respect of one entity relative to another. We know that our

ancestors were distinctive by maintaining their Jewish names, their own language and their mode of dress. No halachos (laws) were yet in place to obligate them in any of these things. They did this purely through the power of mesoroh (tradition) handed down from parent to child and from teacher to student. This is in fact a central theme of the whole Seder experience – that parents and grandparents have a solemn duty to transmit to their offspring not just our holy Torah but also authentic traditions and practices derived from earlier generations.

The Oneg Haggadah Companion

Blood of Fate, Blood of Destiny By Rabbi Shmuli Sagal Director of Operations, The Evening Beis Rabbi, Sutton & District United Synagogue The author can be contacted at shmulisagal@gmail.com

The Haggadah cites the verse ‘I said to you: “In your blood you shall live.” I said to you: “In your blood you shall live” (Yechezkel 16). This is a reference to the bloods of bris milah and Korban Pesach. In the merit of their circumcision and courage of painting the blood of the Egyptian god on their doorposts, the Children of Israel were redeemed. The word ‫דמיך‬, the plural form of blood, is mentioned twice. It makes for a total of four, rather than two, bloods. What other bloods is being referenced here? Rav Asher Weiss points to the blood of Jewish affliction and the blood of mitzvos. He terms these dam goral, “blood of fate” and dam yi’ud, “blood of destiny”. To be a Jew is to share in the fate of the Jewish People, which has often meant enduring subjugation and bloodshed. But to be a Jew also means to share the destiny of Klal Yisrael, the vision of creating a redeemed world through Torah and mitzvos. No Jew can ever escape his fate. Our enemies do not distinguish between different types of Jews. No matter how hard some have tried to shed their Jewishness, at the end of the day, their true identity has defined their fate. What essentially defines us as Jews, however, is not our “fate” but our sense of “destiny”. It is the second blood, that of bris milah and Korban Pesach, which best characterise

Jewish sensibilities. On that first Seder Night, Klal Yisrael showed that to be a Jew is not just to suffer together, but to serve Hashem together. Whilst the blood of fate is applicable to every Jew, and binds us together irrespective of our religious differences, it is the blood of Jewish destiny, which should ideally define our Judaism in living to a higher calling. This is the major motif within Rav Soloveitchik’s famous essay, Kol Dodi Dofek. He speaks not of the blood of fate and destiny but of the covenant of fate and destiny. The Covenant of Fate was made whilst still in Egypt when Hashem told us, “I shall take you unto Me for a people, and I will be to you a G-d” (Shemos 6:7). Whatever happens, we will always be His People and He will always be our G-d. Despite our tragic and turbulent history, we are still here today. The Covenant of Destiny was made at Sinai when Moshe told the People, “Behold the blood of the Covenant which Hashem made with you in agreement with all these words” (Shemos 24:8). This bond does not depend upon our shared past, but upon the future we build together. We are forever linked with Hashem, not because of the suffering we endured for His sake, but due to our unshakeable commitment to His word.

The Oneg Haggadah Companion

‫ וַ ִת ְר ִבי וַ ִתגְ ְד ִלי וַ ָתב ִֹאי ַב ֲע ִדי‬,‫ ְר ָב ָבה ְכ ֶצ ַמח ַה ָש ֶדה נְ ַת ִתיְך‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫וָ ָרב‬ ‫ וָ ֶא ֱעבֹר ָע ַליִ ְך וָ ֶא ְר ֵאְך‬.‫ וְ ַא ְת ֵער ֹם וְ ֶע ְריָ ה‬,‫ּוש ָע ֵרְך ִצ ֵמ ַח‬ ְ ‫ ָש ַדיִם נָ כֹנּו‬,‫ֲע ָדיִ ים‬ .‫ וָ א ַֹמר ָלְך ְב ָד ַמיִ ְך ֲחיִ י‬,‫ וָ א ַֹמר ָלְך ְב ָד ַמיִ ְך ֲחיִ י‬,‫ּבֹוס ֶסת ְב ָד ָמיִ ְך‬ ֶ ‫ִמ ְת‬

.‫ וַ יִ ְתנּו ָע ֵלינּו ֲעב ָֹדה ָק ָשה‬,‫וַ יָ ֵרעּו א ָֹתנּו ַה ִמ ְצ ִרים וַ יְ ַעּנּונּו‬ ‫ וְ ָהיָ ה ִכי‬,‫ ָה ָבה נִ ְת ַח ְכ ָמה לֹו ֶפן יִ ְר ֶבה‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫וַ יָ ֵרעּו א ָֹתנּו ַה ִמ ְצ ִרים‬ .‫ה ָא ֶרץ‬-‫ן‬ ָ ‫ וְ ָע ָלה ִמ‬,‫בנּו‬-‫ם‬ ָ ‫נֹוסף גַ ם הּוא ַעל ׂש ֹנְ ֵאינּו וְ נִ ְל ַח‬ ַ ְ‫ִת ְק ֶראנָ ה ִמ ְל ָח ָמה ו‬ ‫ וַ ֶיִבן‬.‫ֹלתם‬ ָ ‫ וַ יָ ִשימּו ָע ָליו ָש ֵרי ִמ ִסים ְל ַמ ַען ַעּנֹתֹו ְב ִס ְב‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫וַ יְ ַעּנּונּו‬ .‫ר ַע ְמ ֵסס‬-‫ת‬ ַ ‫פתֹם וְ ֶא‬-‫ת‬ ִ ‫ ֶא‬.‫ָע ֵרי ִמ ְס ְכנֹות ְל ַפ ְרעֹה‬

They Made Us Evil By Rabbi Ilan Halbersdadt Rov, Nefesh HaTorah, Edgware The author can be contacted at Ilanhalberstadt@gmail.com Rav Mordechai Gifter ztl would not translate the phrase veyoreiu osonu as “they did evil to us” but rather “they made us evil”. Pharaoh devilishly managed to turn an entire nation of Egyptians against the Children of Israel. The Egyptians conveniently ‘forgot’ about the debt of gratitude that they owed Yosef for having saved the whole nation from famine and made them prosperous and wealthy. Pharaoh portrayed them as evil and subhuman. This is a frightening mirror of world events one generation ago. Propaganda was ruthlessly used by Hitler and the Nazis to demonized the Jews portraying them as the root of all evil. He blamed the Jews for all the ills of the world and, in a short period of time, galvanized the masses to participate in his diabolical plans to try and get rid of them forever.

As proof of this fact, the Haggadah cites Pharaoh’s strategies: “Let us be wise against them lest they become numerous and if a war occurs, they will join our enemies” (Shemos 1:9). Where do we see in this statement that “they did evil to us”? The very fact that they schemed by plotting terrible evil decrees against the Children of Israel, explains Rav Moshe Feinstein ztl, was itself an expression of evil. Once again, we need not look further than events in World War II for a contemporary parallel. The extent of the evil was precisely because it was so meticulously calculated and plotted. Everything was carefully planned. Plans for the “Final Solution” were thoroughly researched and executed by the Nazis with the greatest precision down to the last detail. That itself was the reason for the great evil that was perpetrated. Our Jewish enemies did evil to us as apparent from their nefarious decrees and evil plans.

The Oneg Haggadah Companion

The Pharaoh Within Us By Rabbi Yaakov Salomon Director PBM North / CBT Psychotherapist The author can be contacted at pbmnorth@pbmuk.org

Pharaoh knew how to keep the Bnei Yisroel as his slaves: keep them business. During the enslavement, Moshe had successfully got Pharaoh to grant them one day of the week as respite – and naturally Moshe chose Shabbos. But when Pharaoh saw that on their rest day, his beloved slaves were gathering in the beis hamedrash to learn (See Emes L’Yaakov Shemos 5:9), Pharaoh did away with their day of rest. Not having a time to rest and increasing their workload was to deprive them of having any time to stop and think in contemplation of one’s life or engagement in spiritual pursuits. With no let-up from the labour, no slave could possibly contemplate an uprising or a rebellion. This is the same strategy employed by the Evil Inclination to prevent man undertaking a spiritual accounting (Mesilas Yesharim 2).

in a situation where we have no choice about our servitude. Whereas in Hallel we give praise that we choose servitude to Hashem of our own volition. Pharaoh cleverly employed tactics to totally preoccupy the Jewish body against our will to deny the Jewish People precious moments of reflection and contemplative thought. Today, thankfully, we are not subjugated to forced labour. Nevertheless, we allow ourselves to become dominated by the ‘Pharaoh within us’ – activities which rob us of the little and precious time we do have for reflection and striving for spiritual pursuits. Let us use this Pesach as an opportunity to consider which activities can facilitate our true goal – to serve Hashem of our own volition and once and for all get rid of the ‘Pharaoh within us’!

Paradoxically, Pharaoh himself was not able to introspect his sorrowful state and come to his senses. During the plague of darkness, for three days the darkness was so thick that no Egyptian was able to move. Though struck with a full physical paralysis, their mental functioning was not comprised. In other words, Pharaoh was given an opportunity for three whole days to stop, think and reflect on his predicament and that of his people. Here was his chance, freed from the rigorous schedule of a monarch to give some serious thought and attention to the request that Moshe and Aharon had repeatedly put forward. Unfortunately for him, he squandered the opportunity bringing upon himself and his people and tenth and final plague. Every morning we thank Hashem “you did not make me a slave”. But in Hallel, King David refers to himself as “Please, Hashem – for I am Your slave”. There is no contradiction. In the morning blessings, we specifically thank Hashem for not putting us The Oneg Haggadah Companion

.‫בנֵ י יִ ְש ָר ֵאל ְב ָפ ֶרְך‬-‫ת‬ ְ ‫ וַ יַ ֲע ִבדּו ִמ ְצ ַריִם ֶא‬:‫ ְכ ָמה ֶש ֹנֶ ֱא ַמר‬.‫יִתנּו ָע ֵלינּו ֲעב ָֹדה ָק ָשה‬ ְ ַ‫ו‬

"‫"ויעבדו מצרים את בני ישראל בפרך‬ Meaningful Work By Rabbi Jeremy Golker Head of Kodesh, Hasmonean High School The author can be contacted at j.golker@hasmonean.co.uk

There is a mitzvah about not subjugating a Jewish slave through harsh labour (‫( )בפרך‬Vayikra 25:43). Rashi explains this to mean that we are not allowed to order him to perform difficult tasks that have no purpose such as asking him to boil water when there is no need for it. Interestingly, the Torah uses the same word “‫”בפרך‬ to describe the severity of the Egyptian slavery. “The Egyptians enslaved the Children of Israel with harsh labour” (‫( )בפרך‬Shemos 1:13). What is the reference to ‫ פרך‬instead of the usual word ‫ מלאכה‬that refers to “work”? Actually, the word ‫ מלאכה‬refers to “constructive” or “creative” work. Indeed, this is the term used to describe the 39 forbidden activities that may not be performed on Shabbos. Schlepping a spare bed down from the loft for an unexpected guest is allowed on Shabbos but switching on a light is not. The former may be hard work, but it is not a ‫מלאכה‬. By contrast, ‫ פרך‬denotes work that is “futile” or “meaningless”. That is exactly what Pharaoh got the Children of Israel involved with in the Egyptian servitude. They were enslaved to carry out what was essentially meaningless work. Building cities on quicksand that were guaranteed not to stand permanently. Amazingly, Tosefos (Pesochim 117b) notes that the ‫ א"ת ב"ש‬gematria of the word ‫ פרך‬is 39. The antithesis of ‫ עבודת פרך‬is that of constructive, creative work within the 39 ‫ מלאכות‬that are deemed forbidden activities on Shabbos

The story is told of a prisoner sentenced to hard labour in Siberia. He was given the lonely and backbreaking task of sitting alone in a room turning a heavy handle. He was told that he was next to a flourmill and with the handle he was crushing grain. The prisoner comforted himself in the knowledge that, at least, the monotonous work was positively creating flour which would bake bread. But after many years, the cruel Russian guard showed the prisoner the other side of the wall. There was nothing there! No mill and no grain. It was all a horrific lie. All his hard work had been in vain! The prisoner collapsed in disbelief and heartache. Some years ago, an award-winning journalist at the Financial Times tried her hand at being the paper’s “agony aunt”. Despite their grand jobs as lawyers, bankers, fund managers, the most significant issue was the sense that their jobs were meaningless. “the money may be good but where is the meaning?”. This was the cruelty of our slavery in Egypt. It was the soul-destroying, emotional torture of meaningless labours. This explains the root of the prohibition when dealing with a Jewish slave. Do not add to his misery but subjecting him to the indignation of meaningless work ("‫לא תרדה בו‬ ‫"בפרך‬.) May we all merit to be involved in activities that are meaningful and ennobling.

The Oneg Haggadah Companion

-‫ וַ יַ ְרא ֶאת‬,‫ק ֵֹלנּו‬-‫ וַ יִ ְש ַמע ה' ֶאת‬,‫ֹלקי ֲאב ֵֹתינּו‬ ֵ ‫ה' ֱא‬-‫וַ נִ ְצ ַעק ֶאל‬ .‫ָענְ יֵ נּו וְ ֶאת ֲע ָמ ֵלנּו וְ ֶאת ַל ֲח ֵצנּו‬ Vayei’onchu ... Vayiz’aku By Chazzan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim

What is the difference between anocho (sighing) and zo’acko (crying)? The Malbim explains that anocho is really an internal emotion concealed within the depths of one’s heart, while zo’acko is the outward expression of that emotion. Since the description of these two emotions is juxtaposed to the report of Paroh’s death, we can say that the internal sighing represented the Jews’ deep feelings of desperation at the crushing toil imposed on them. Meanwhile, the Egyptians only heard the external

manifestation of the emotion through crying and assumed that this was an expression of communal grief at the death of their ruler. Thus, the Bnei Yisrael were able to cry out to Hashem without fear of retribution. The Medrash brings another explanation in that Paroh did not die; he was ‘merely’ stricken with leprosy. The court physicians prescribed twice daily bathing in the blood of Jewish infants – the blood of one hundred and fifty babies being needed for each.

Ve’es Amoleinu How is it that the Haggodoh sees any illusion to children from a reference to ‘amoleinu’ (our toil)? We find the word omol (toil) associated with what one might call a ‘labour of love’, something that one wants to do and is beneficial, such as ‘ameilim baTorah’ (working hard to acquire Torah). The Malbim also points out that omol can equally refer to toiling in vain. The possuk can then be understood to demonstrate that although the Bnei Yisrael exerted themselves voluntarily in order to have children, such effort was in vain, given that any sons were destined to be thrown into the Nile. As to the daughters, they are included here not to mitigate Paroh’s terrible decree but either: (a) in compliance with a rule in the Haggodoh that part of a possuk only should not be cited, but rather

always the whole possuk; or (b) to emphasise Paroh’s iniquity in that the girls were saved merely so that he could exploit them for immoral purposes. If the daughters were forced to marry Egyptians, in the absence of suitable Jewish men, then the Jewish people would be wiped out in time. The Pirkei d’Rabbi Eliezer assures us that, despite Paroh’s decree on the children, the baby boys thrown into the Nile did not perish. Rather they were catapulted out of the Nile and into the Egyptian desert, where Hashem provided two stones for each one – one stone to nurse them with honey and the other with oil for their skin. Later, they would come to be reunited with their parents.

The Oneg Haggadah Companion

Even Pharaoh Can Change His Ways By Rabbi Ari Kayser Aish Schools Manager and Social Media Manager The author can be contacted at akayser@aish.org.uk There are not many biblical characters who are more evil than Pharaoh. On a deeper level, the king of Egypt was the representation of evil incarnate. Like the ploy of the Evil Inclination, Pharaoh’s decree of backbreaking labour was to the point where one cannot think of anything else and what man has to do (Mesillas Yeshorim). He stands for the evil that exists within. Pirkei deRebbi Eliezer states something quite remarkable. What was the ultimate fate of Pharaoh? He repented and was spared from death at the Red Sea (later becoming king of Nineveh to lead them into repentance.) This teaches about the awesome power of repentance. Remarkably, it was with the same words he had earlier used to sin through which he now repented. In Egypt, he had asked: “Who is G-d that I should listen to his voice?” Now, he declared “Who is like You in the powers, O G-d?” Repentance must right the wrong. But it has to be executed with the same measure and to the same degree. One takes the tools formerly used for evil and to now transform them to good. That is what Pharaoh did. Those same words earlier used to belittle and deny G-d were reapplied to proclaim the greatness of G-d.

In both instances, the word used was Mi, “Who” that has the numerical value of 50. In Jewish numerology, 50 is an allusion to the supernatural which breaks through or transcends the physical realm. It is representative of one’s supernatural relationship with the Divine. Significantly, the word used in Pharaohs’ two statements refer to the ultimate relationship with G-d. At first, he asked “Who is G-d that I should listen to his voice?” When presented with the choice to proclaim the existence of G-d or to deny it, he chose to deny it. He was king of “Mitzrayim” which is a combination of the words “meitzar-Yam” which translates as “constriction of 50”. In other words, he prevented his nation from entering into a supernatural relationship with G-d. In this respect, Pharaoh mirrors the Evil Inclination that counsels man not to enter into a relationship with G-d. But the existence of evil, like Pharaoh, is for it to ultimately become the vehicle to reveal good. The Evil Inclination within man exists in order to be defeated. This is repentance where everything in the whole wide world ultimately comes to proclaim the greatness of G-d. Let us take this to heart and change our ways to be better people and repent to overcome evil and for the greatness of G-d to be revealed to one and all.

The Oneg Haggadah Companion

Heeding Our Cries By Rabbi Aharon Yosef Sklar Rosh Yeshiva, Yeshiva Toldos Tzvi The author can be contacted at rabbisklar@gmail.com

Having recapped the birth of our nation, and the series of events that brought us to slavery in Egypt, the Haggadah then details the critical factors that led to our redemption with the passuk: "‫ונצעק אל‬ ‫ וירא את עניניו ואת עמלנו ואת לחצנו‬... ‫ וישמע‬... '‫“ – ה‬We called out to Hashem, the God of our father, and He heard our voices and He saw our affliction, our toil and our oppression" (Devarim 26:7).toil and our oppression Five essential steps are enumerated in this section. The first two focus on prayer – we called out and He heard our voices. Only after this part does the focus shift to Hashem seeing our affliction, toil and oppression. This order is supported by the arrangement of the pesukim that the Haggadah brings from Shemos (2:23). However, several pesukim later (3:7) when Hashem speaks with Moshe at the burning bush this is reversed. The focus is first on Hashem seeing our affliction and only then on Hashem hearing our cries and prayers. Additionally, the commentaries note there is a double language of seeing used here – ‫ראה ראיתי‬. The Kli Yakar explains that there was a serious matter that Hashem wanted to clarify to Moshe. The Jewish people had been subject to the evil oppression of the Egyptians for over two hundred years. They had been crying out to Hashem throughout this oppression. Why did it take so long for Hashem to finally see their suffering? Why had their cries gone unanswered until now? This was the reason for Hashem’s response with the double language of ‫ראה ראיתי‬. To specify that He surely heard the cries and saw the suffering. Why did it take so long then we may ask? The Kli Yakar explains that Hashem was differentiating between the types of cries of Klal Yisroel. The original cries were of kvetching and grumbling; not of pleading and seeking out Hashem. Hashem had sent Yaakov down to Egypt for the ultimate purpose of redeeming his children. This is what Klal Yisroel should have been focused to and praying for. It was only when the Jews beseeched Hashem from a full heart and with yearning for the fulfillment of Hashem’s promise

of redemption that He accepted the prayers and answered them. This also explains why the order is switched back and Hashem tells Moshe – “Now the cries of the Jews have come to Me and I saw our affliction, our toil and our oppression." (Devarim 26:7). The prayers were the key, but they were required to be with the proper focus and goal. We all long so much for this bitter, almost two thousand year, exile to finally end. We can learn from the redemption from Egypt that the key is our tefillos. We can also learn that these prayers must be cries from a pure heart seeking out Hashem and asking Him to fulfill His promise to bring us home to His Glory. This is an opportunity that seder night presents us with and we hope to live up to that promise and merit the redemption.

The Oneg Haggadah Companion

IVI I IX X

II III IV

IX XII I

Midnight – Get in Touch!

V VI VII

By Rabbi Ilan Halberstadt Rov, Nefesh HaTorah, Edgware

The author can be contacted at Ilanhalberstadt@gmail.com What took place in Egypt on that very midnight? Rav Shlomo Wolbe ztl explains that the evening revolves around one central event: uvemora gadol – zu gilui Shechinah, “with a great awesomeness – this is a reference to a revelation of the Shechinah”. There was one event which had two effects. For Klal Yisrael, Hashem revealing His Divine Presence in this world was the awesome event which brought us ever closer to Hashem in an incredible level of connection and nearness. For the Egyptians, on the other hand, it was the fête a complète in delivering a knockout blow that shattered them. What was revealed then, was that our souls are closely bound up with Hashem. This is the reason why the Haggadah stresses how this act could not be executed by any angelic being but only by Hashem Himself! If the climax of the Exodus was to prove that Klal Yisrael are bound up with Hashem, then so too, Seder night surely shares the same power and purpose. The focus of Seder night is to come to the realisation that we are deeply connected with Hashem. It fosters a deep awareness that our deepest sense of self is bound up with Hashem. To come to the awareness that the ‘real’ me is one with Hashem. This is why we are so upset with the wicked son

who questions the divine service “for you” while excluding himself from the equation. We tell him that he would not have been redeemed from Egypt with that attitude for the simple reason that he has not placed himself “within Hashem’s world”. And it is only a person with an inner realisation that his true essence is connected to Hashem that is fit to be redeemed. This, then, is the energy revisited on Pesach night. The purpose of Seder is about reconnecting with the true and deepest “I” the true self as deeply connected and bound up with Hashem. The more that a person can get in touch with that deep self, the more he is in touch with the spiritual energies of the evening. This is the inner reason of asking questions which opens himself up to a deeper reality. King David’s ability to play music is explained by the gemara as his ability to know how to ask questions. What is the deeper crossover between these two things? Playing music means to awaken your inside. So too, explains Rav Wolbe, when a person asks a question, it is an awakening of his soul that thirsts to learn more. With this, a person is able to go deeper into oneself until one can be “in touch” with one’s deeper sense of true self.

The Oneg Haggadah Companion

A Cry of Faith By Rabbi Yitzchak Botton Author of "The Power of a Whisper" and lecturer at Ohr Somayach, Jerusalem The author can be contacted at rbotton@ohr.edu We are awed by G-d’s great power in the Exodus, controlling the forces of nature, turning water to blood and hail to fire. With even greater miracles at the Red Sea, G-d rescued the Jewish people from the hands of their pursuers. What suddenly changed for G-d to finally end our suffering at that point? The Ramban writes that when the appointed time arrived for the Jews to leave Egypt, they were lacking the necessary merit. Even though they were no longer required to serve the Egyptians, according to G-d’s attribute of strict judgment, because of their sins, they would have remained there without change. The very angels questioned G-d at the splitting of the Red Sea. “Why are You drowning the Egyptians and saving the Jews? Both worshipped idols!” Is there a greater betrayal than serving idols? Why, indeed, did God rescue them? G-d said, “I have seen the affliction of My people that is in Egypt and I have heard its outcry [in prayer] because of its taskmasters, for I have known of its suffering. I shall descend to rescue [them]...

(Shemos 3:7–8).” It was our prayers that gave us the necessary merit to be saved. Turning to G-d amidst years of suffering, with heartfelt words of trust in His boundless ability, we showed our unbreakable faith in a loving G-d Who provides as a father does. And, like a father, G-d responded. G-d allowed the Jewish people to suffer decades of Egyptian brutality and slavery. Instead of questioning, they accepted their circumstances with full faith. To this end, He overlooked even idol worship, freeing them from both physical and spiritual bondage. The story of Egypt is a timeless one. Today, we may also be guilty of turning away from G-d, but this does not mean that He stops loving us. When a child cries out a parent feels the pain and will do anything to help. In these times, just before we merit the final redemption, we must strengthen our faith and cry out for G-d to come and save us. Like our ancestors, we must be ready to follow G-d into the desert.

‫יָמים ָה ַר ִבים ָה ֵהם‬ ִ ‫ וַ יְ ִהי ַב‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫ֹלקי ֲאב ֵֹתינּו‬ ֵ ‫ה' ֱא‬-‫וַ נִ ְצ ַעק ֶאל‬ -‫ וַ ַת ַעל ַשוְ ָע ָתם ֶאל‬,‫בֹודה וַ יִ זְ ָעקּו‬ ָ ‫ה ֲע‬ָ ‫יִ ְש ָר ֵאל ִמ‬-‫ וַ יֵ ָאנְ חּו ְבנֵ י‬,‫יָמת ֶמ ֶלְך ִמ ְצ ַריִם‬ ָ ַ‫ו‬ .‫ֹלקים ִמן ָה ֲעב ָֹדה‬ ִ ‫ָה ֱא‬ ,‫נַ ֲא ָק ָתם‬-‫ֹלקים ֶאת‬ ִ ‫עא‬ ֱ ‫ וַ יִ ְש ַמ‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫קלנּו‬ ֵ ‫וַ יִ ְש ַמע ה' ֶאת‬ .‫יַ ֲעקֹב‬-‫יִ ְצ ָחק וְ ֶאת‬-‫ ֶאת‬,‫א ְב ָר ָהם‬-‫ת‬ ַ ‫ב ִריתֹו ֶא‬-‫ת‬ ְ ‫ֹלקים ֶא‬ ִ ‫ֹרא‬ ֱ ‫וַ יִ זְ ּכ‬ ‫ֹלקים ֶאת‬ ִ ‫ וַ יַ ְרא ֱא‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬,‫ זֹו ְפ ִריׁשּות ֶד ֶרְך ֶא ֶרץ‬.‫ענְ יֵ נּו‬-‫ת‬ ָ ‫וַ יַ ְרא ֶא‬ .‫ֹלקים‬ ִ ‫יִ ְש ָר ֵאל וַ יֵ ַדע ֱא‬-‫ְבנֵ י‬ The Oneg Haggadah Companion

‫יכהּו‬ ֻ ‫ה ֵבן ַהיִ ּלֹוד ַהיְ א ָֹרה ַת ְש ִל‬-‫ל‬ ַ ‫ ָכ‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬.‫ֵאּלּו ַה ָבנִ ים‬

.‫ע ָמ ֵלנּו‬-‫ת‬ ֲ ‫וְ ֶא‬

.‫ה ַבת ְת ַחּיּון‬-‫ל‬ ַ ‫וְ ָכ‬

‫ה ַל ַחץ ֲא ֶשר ִמ ְצ ַריִם‬-‫ת‬ ַ ‫יתי ֶא‬ ִ ‫ר ִא‬-‫ם‬ ָ ַ‫ וְ ג‬:‫ ְכ ָמה ֶשנֶ ֱא ַמר‬,‫ זֶ ו ַה ְד ַחק‬.‫וְ ֶאת ַל ָח ֵצנּו‬ .‫ֹלח ִצים א ָֹתם‬ ֲ

The Pressure By Rabbi Shlomi Wise Rabbinic Coordinator, KLBD The author can be contacted at shlomiwise@yahoo.com

The Haggadah interprets “our affliction” as the separation of men and women and “our toil” to the casting of baby sons into the River Nile. When it comes to “our oppression”, this is said to refer to the “persecution” or “pressure” (‫)ה ְד ָחק‬ ַ in the Egyptian oppression. Is this merely a general term, or does it come to inform us of a specific part of the exile? Several commentators (including Abudarham, Shibolei Haleket) suggest this refers to the decree to prepare their own bricks in addition to the designated quotas of building work. Why is this given its own categorisation? The reason can be understood from a comment of the Rashbatz. Until this point, the labour stretched the Jews until breaking point, it meant they had to produce 100% every day, but it was almost possible. Now, the decree went beyond what was humanly possible. Inevitably, they would be beaten at the end of each day for not meeting their impossible quota. Rabbeinu Bachye citing Rabbeinu Chananel gives another interpretation. When Yaakov’s family came down to Egypt, they settled in the land of Goshen. But when they multiplied, the land became too constricted. So they lived in very cramped

conditions as the Egyptians did not allow them to expand into the rest of the country. (One might say this was the forerunner of the Jewish Ghetto.) It is this containment that was an added pressure upon them. Ritvah and Shelah understand the word ‫ דחק‬as synonymous with ‫ שמד‬- spiritual destruction. When the Egyptians saw that they were not able to physically wipe out the Jewish People, they tried to wrest them away from the belief of their forefathers. They were successful, to some extent, as the Children of Israel discontinued the mitzvah of bris milah and began to follow the Egyptian idolworship. Whether this additional “oppression” was physical or spiritual, the Maaseh Nissim points out that it was this extra level of enslavement that hastened the redemption. The extra word “‫ ”וְ גַ ם‬- “and also” indicates that although subjugation and enslavement had been decreed, the additional level of pressure was not warranted. As a result of this, the Jewish people left Egypt before the appointed time.

The Oneg Haggadah Companion

‫ּיֹוצ ֵאנּו ה' ִמ ִמ ְצ ַריִם‪ .‬לֹא ַעל‪-‬יְ ֵדי ַמ ְל ָאְך‪ ,‬וְ לֹא ַעל‪-‬יְ ֵדי ָש ָרף‪ ,‬וְ לֹא ַעל‪-‬יְ ֵדי‬ ‫וַ ִ‬ ‫ּוב ַע ְצמֹו‪ֶ .‬שנֶ ֱא ַמר‪ :‬וְ ָע ַב ְר ִתי ְב ֶא ֶרץ‬ ‫יח‪ֶ ,‬א ָלא ַה ָקדֹוׁש ָברּוְך הּוא ִב ְכבֹודֹו ְ‬ ‫ָש ִל ַ‬ ‫ּוב ָכל‬ ‫ל‪-‬בכֹור ְב ֶא ֶרץ ִמ ְצ ַריִם ֵמ ָא ָדם וְ ַעד ְב ֵה ָמה‪ְ ,‬‬ ‫יתי ָכ ְ‬ ‫ִמ ְצ ַריִם ַב ַליְ ָלה ַהזֶ ה‪ ,‬וְ ִה ֵכ ִ‬ ‫ֹלקי ִמ ְצ ַריִם ֶא ֱע ֶשה ְש ָפ ִטים‪ֲ .‬אנִ י ה'‪.‬‬ ‫ֱא ֵ‬ ‫יתי ָכל ְבכֹור ְב ֶא ֶרץ‪-‬‬ ‫וְ ָע ַב ְר ִתי ְב ֶא ֶרץ ִמ ְצ ַריִם ַב ַליְ ָלה ַהזֶ ה ‪ֲ -‬אנִ י וְ לֹא ַמ ְל ָאְך; וְ ִה ֵכ ִ‬ ‫יח;‬ ‫ֹלקי ִמ ְצ ַריִם ֶא ֱע ֶשה ְש ָפ ִטים‪ֲ .‬אנִ י וְ לֹא ַה ָש ִל ַ‬ ‫ל‪-‬א ֵ‬ ‫ּוב ָכ ֱ‬ ‫ִמ ְצ ַרים‪ֲ .‬אנִ י וְ לֹא ָש ָרף; ְ‬ ‫ֲאנִ י ה'‪ֲ .‬אנִ י הּוא וְ לֹא ַא ֵחר‪.‬‬ ‫ְביָ ד ֲחזָ ָקה‪ .‬זֹו ַה ֶד ֶבר‪ְ ,‬כ ָמה ֶשנֶ ֱא ַמר‪ִ :‬הנֵ ה יַ ד‪-‬ה' הֹויָ ה ְב ִמ ְקנְ ָך ֲא ֶשר ַב ָש ֶדה‪,‬‬ ‫ּובּצֹאן‪ֶ ,‬ד ֶבר ָכ ֵבד ְמאֹד‪.‬‬ ‫ּסּוסים‪ַ ,‬ב ֲחמ ִֹרים‪ַ ,‬בגְ ַמ ִלים‪ַ ,‬ב ָב ָקר ַ‬ ‫ַב ִ‬ ‫לּופה ְביָ דֹו‪ ,‬נְ טּויָ ה ַעל‪-‬‬ ‫ּובזְ ר ַֹע נְ טּויָ ה‪ .‬זֹו ַה ֶח ֶרב‪ְ ,‬כ ָמה ֶשנֶ ֱא ַמר‪ :‬וְ ַח ְרּבֹו ְש ָ‬ ‫ִ‬ ‫רּוש ָליִם‪.‬‬ ‫יְ ָ‬ ‫ֹלקים ָלבֹוא ָל ַק ַחת‬ ‫הא ִ‬ ‫מֹורא גָ ד ֹל‪ .‬זֹו גִ ּלּוי ְש ִכינָ ה‪ְ .‬כ ָמה ֶשנֶ ֱא ַמר‪ ,‬אֹו ֲהנִ ָס ֱ‬ ‫ּוב ָ‬ ‫ְ‬ ‫רֹוע נְ טּויָ ה‬ ‫ּובזְ ַ‬ ‫ּוביָ ד ֲחזָ ָקה ִ‬ ‫ּוב ִמ ְל ָח ָמה ְ‬ ‫מֹופ ִתים ְ‬ ‫ּוב ְ‬ ‫אתֹת ְ‬ ‫לֹו ּגֹוי ִמ ֶק ֶרב ּגֹוי ְב ַמּסֹת ְב ֹ‬ ‫ֹלק ֶיכם ְב ִמ ְצ ַריִם ְל ֵעינֶ יָך‪.‬‬ ‫ר‪-‬ע ָשה ָל ֶכם ה' ֱא ֵ‬ ‫דֹולים ְככֹל ֲא ֶש ָ‬ ‫מֹור ִאים גְ ִ‬ ‫ּוב ָ‬ ‫ְ‬ ‫ּובאֹתֹות‪ .‬זֶ ה ַה ַמ ֶטה‪ְ ,‬כ ָמה ֶשנֶ ֱא ַמר‪ :‬וְ ֶאת ַה ַמ ֶטה ַהזֶ ה ִת ַקח ְביָ ְדָך‪ֲ ,‬א ֶשר‬ ‫ְ‬ ‫ַת ֲע ֶשה‪ּ-‬בֹו ֶאת ָהאֹתֹות‪.‬‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫מֹופ ִתים ַב ָש ַמיִם ָ‬ ‫ּובמ ְֹפ ִתים‪ .‬זֶ ה ַה ָדם‪ְ ,‬כ ָמה ֶשנֶ ֱא ַמר‪ :‬וְ נָ ַת ִתי ְ‬ ‫ְ‬

‫‪96‬‬

‫‪The Oneg Haggadah Companion‬‬

Beyod Chazoko … Uvizro’ah Netuyoh By Chazzan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim

Why does the commentary on these two phrases refer to dever (pestilence) and cherev (a sword) respectively, the latter being an allusion to makkas bechoros? These two plagues can be singled out as having a special status as dever is the only makko (plague)

which is referred to utilising the phrase yad Hashem (the hand of G-d) and makkas bechoros was the culmination of all the other preceding plagues. However, other meforshim interpret dever to mean actually the first five makos and then cherev to represent the second five makkos.

I and No Other By Rabbi Benyomin Hoffman

The author can be contacted at leibhoff@gmail.com

The Destroyer does not differentiate between the righteous and the wicked (Bava Kama 60a) When the Jewish nation was preparing to depart from Egypt, they assembled according to families and ate from the Pesach offering. They rubbed from its blood on their doorposts and lintels. Moshe warned them not to leave from the doors of their homes while the plague of the firstborns was in progress, as he cautioned them that while they remained in their homes they would be protected against the Destroyer which was rampant in the street. Based upon this, Rav Yosef taught that “once the Destroyer has permission to cause devastation, it does not distinguish between those who are righteous and those who are wicked” (i.e. the Destroyer can kill both). At a moment of catastrophe, even those who are not deserving of death may succumb to the whims of the Destroyer. One may ask that it was HaShem Himself who carried out the killing of the first-borns as described in the Hagaddah: “I will pass through the Land of Egypt on that night” (Shmos 12,12) “I and no angel; I and no seraph; I and no

messenger.” Since HaShem can distinguish between the righteous and the wicked, then what is the force of destruction that the Jews were cautioned to avoid on that night by not leaving their house and putting blood of the doorposts? Rashi (Shmos 12,12) based on the Mechilta writes that nighttime is the province of the “force of destruction” as stated in Tehillim (104,20) “in it (the night) creep all the beasts of the wild.” Thus, the Jews were warned to stay indoors to protect themselves from the routine injurious forces which render any night dangerous. Alternatively, we can understand the “forces of destruction” was a natural consequence of the huge number corpses lying throughout Egypt on that night of the plague of the first-borns. The Jews were warned to take care against the aftermath of all that death. Ramban states that HaShem did not go out alone since that is not proper for a King. Rather He went out with the Heavenly hosts. HaShem killed the first-borns and the “forces of destruction” that accompanied Him were allowed to do damage.

The Oneg Haggadah Companion

Thus, the Jews needed to remain inside.

would be fitting to be saved.

The Ran (Dersuh 4) and the Daas Zekanim (Shmos 12,12) explain that our sages understand that events is this world are conducted according to what seems to be a natural order. In other words, HaShem allows circumstances to unfold which appear to be random. This is why a person who is otherwise worthy might be killed as part of a larger group when it is struck with tragedy. The Remak explains that there is a type of divine supervision which is general over all of creation, and there is a more specific, detailed supervision of each individual. The general view can sometimes apply in a manner which supersedes what might be fair had things been applied on a more individual basis.

Abarbanel alternatively suggest that the possible “destroyer” were the Egyptians who might seek to enter the Jewish homes and take vengeance, especially since the Jews had slaughter the sheep (Egyptian deity symbol) and consumed it at their meal that night.

Maharasha refers to the pesukim that HaShem struck the first-borns exactly at midnight, but the Jews were commanded to stay inside until the morning. Thus, HaShem alone struck the firstborns at midnight and the “forces of destruction” were allowed to be active the rest of the night. Sefer Sefsai Chaim writes that when there is a decree which is affecting the wider community, a person must attempt to save himself using his own efforts and by natural means. If he does not make a reasonable effort to save himself under these circumstances, he might be vulnerable to harm. And if one does get hurt, it may be that he is not deserving of such treatment according to his own merits, or as a punishment for any sin he committed. Rather, it may simply be due to his negligence for not having protected himself. Sefer Michtav M’Eliyahu writes (Vol. 4, p. 86) in the name of the Saba of Kelem that the Gemara does not mean that the Destroyer has the ability to punish the righteous any more than they deserve. Rather, if the people of a generation are corrupt, everyone is judged very strictly, and every sin is weighed and accounted fully. Even what might otherwise be treated as a small sin is magnified to be evaluated in its complete sense, and a righteous person may be punished so that others will notice and take things to heart regarding their own sins. Abarbanel writes that the “destroyer” does not refer to the Angel of Death, but to the concept of destructive forces within the natural order. When HaShem released these forces then enter the first-borns through their mouths and caused their hearts to stop. Since force has no understanding or will it could be detrimental to any human including the Jews. The Abudraham explains that the blood on the doorposts does not stop the force but provides additional merit that they

Rashbatz interprets that the “destroyer” as the multiple natural forces in the world for which a person could be adversely affected at any particular time. Usually people (and especially the Jews) have “angels” (created from their good deeds) which guard over and protect people. However, this night all such protection for everyone was withdrawn so that the first-borns would have no protection. Birckas haShir explains according to the statement of Chaza”l that all first-borns were included in the plague whether first-born from their father or from their mother. Thus, one household could have multiple first-borns. Certainly in that time of immorality many men and women had multiple partners and no one could distinguish who was the father and could not determine who were truly first-borns. Only HaShem had the key of DNA matches at that time to know which person was a first-born and destined to die that night and which were not. Thus, HaShem struck the first-borns which only He could distinguish. However, the known firstborns were struck by the “standard forces of destruction.” Therefore, to protect against these standard forces the Jews did not go outside and placed the blood on the doorposts. Paneach haRaza states that HaShem struck the actual first-borns. However, when a household had no first-borns the “forces of destruction” killed the eldest of the household. HaMarbeh LeSaper posits that the non-Jewish first-borns were not worthy of being killed directly by the Divine “kiss.” Rather HaShem declared who was a first-born and who was not, and then the “forces of destruction” were released to do the killing. Shelah haKodesh cryptically explains that nothing happens in this world to a nation until actions are taken in the upper world against that nation’s supernal ruler. HaShem first struck down the heavenly ruler of Egypt and then the forces of destruction completed the work in this world. Masseh HaShem states that HaShem carried out the executions. However, the other destructive

The Oneg Haggadah Companion

forces where able to carry out non-lethal actions against anyone to reinforce the night of terror. These forces could not distinguish between Jew and non-Jew.

Jews out in the month of Nissan. But this is not correct since it was meaningless to HaShem the status of the sheep. Rather, Chag haPesach is special since HaShem Himself performed the miracles whereas by the other holidays, the miracles were done by His messengers. Similarly, in the Hagadah the Ben Rasha says what is this service to you; to you and not to him. He excluded himself by saying the miracles of Pesach were from the natural order and not directly from HaShem. The message from Pesach is that HaShem does distinguish between the Tzadik and the Rasha. We believe that there is a Judge and there is Judgement.

Bais Levi (Shmos 1,8) states that HaShem withdrew the authority of the forces of destruction to carry out the normal activity of death on that night. Thus, only death that would occur on that night was the death of the firstborns at the hand of HaShem. Divrei NahaRi Asad asks what is so special about Chag haPesach from all the other holidays. If you wish to say that the Egyptians believed in their sheep (the sign of Nissan) as their god, HaShem completed destroyed this concept by taking the

Hashem Alone with Open Miracles By Rabbi Mashiach Kelaty Rabbi of Stanmore United Synagogue Sephardi Kehilla The author can be contacted at rabbikelaty@gmail.com In the Haggadah where it says "G-d took us out of Egypt" (Devarim 26:8), this is explained to mean not by way of an Angel or other heavenly emissary, but the Holy One, Blessed be He, Himself by His Own Majesty. After the Exodus from Egypt, when Moshe's fatherin-law Yisro declared "now I know that Hashem is greater than all the gods," Rashi explains that Yisro was saying: "I recognized this before, but now much more." What was the difference between the miracles of the Exodus as celebrated on Pesach, and other miracles? What is it that Yisro could only perceive after the Exodus? In general, what we call miracles are merely extraordinary combinations of natural events. The miracle is hidden and is part of the natural world. During the 1991 Gulf War, 39 Scud missiles were fired at Israel. Hospitals were preparing for hundreds of casualties yet only one person was killed. The individual stories are incredible everyone ran to the old bomb shelter instead of the new one, and the new one was entirely destroyed; a building collapsed on a man such that only his head was showing, yet he was not wounded at all. All completely natural events -- unless we are willing to look beyond the face of nature. Ibn Ezra writes that the ministering angels cannot

change their path and cannot violate the rules laid out for them by G-d. If G-d decrees a city should be flooded, it will happen. If a prophet were to come to the city, tell the people to repent, and they did so, they could be saved by retreating to the hills. Along comes the flood but they are all saved because they are in the hills. Again, the miracle is obvious, but the events themselves are natural. Not so with the miracles of the Exodus. The laws of nature were repeatedly violated by He who established those laws. This is what Yisro saw - the greatness of G-d, revealed. G-d did what only He could do -- bring the Jews out of Egypt "not by way of an Angel, but with open miracles. This, explains R' Yerucham Levovitz, is why the Exodus is the bedrock of Jewish faith. The Revelation of His Great Name was specifically at the Exodus. All the miracles which have ever occurred are nothing compared to the Exodus which is the heart and enabler of all miracles. There is the obligation to experience the Exodus ourselves. Like them, we too must commemorate the story and to faithfully transmit this down to our children saying 'because of all that G-d did for me when I left Egypt'" (Shemos 13:8).

The Oneg Haggadah Companion

As each of the following words are said, a bit of wine from the cup is removed by pouring or using a finger.

.‫ימרֹות ָע ָשן‬ ְ ‫ָדם וָ ֵאׁש וְ ִת‬ ,‫ ְש ַתיִם‬- ‫ּובמ ָֹרא גָ ד ֹל‬ ְ ,‫ּובזְ ר ַֹע נְ טּויָ ה ְש ַתיִם‬ ִ ,‫ָד ָבר ַא ֵחר ְביָ ד ֲחזָ ָקה ְש ַתיִם‬ ‫ ֵאּלּו ֶע ֶשר ַמּכֹות ֶש ֵה ִביא ַה ָקדֹוׁש ָברּוְך‬.‫ ְש ַתיִם‬- ‫ּובמ ְֹפ ִתים‬ ְ ,‫ ְש ַתיִם‬- ‫ּובאֹתֹות‬ ְ :‫ וְ ֵאלּו ֵהן‬,‫ה ִמ ְצ ִרים ְב ִמ ְצ ַריִם‬-‫ל‬ ַ ‫הּוא ַע‬

As each of the following words are said, a bit of wine from the cup is removed by pouring or using a finger. The same is done for the mnemonic that follows.

.‫ ְש ִחין‬.‫ ֶד ֶבר‬.‫ ָערֹוב‬.‫ ִכנִ ים‬.‫ ְצ ַפ ְר ֵד ַע‬.‫ָדם‬ ‫ ַמ ַכת ְבכֹורֹות‬.‫חשְך‬ ֶ .‫ ַא ְר ֶבה‬.‫ָב ָרד‬

The Oneg Haggadah Companion

100

The Ten Plagues: What for? By Rabbi Chaim L Dagul Kollel Zichron Shaul, Gateshead The author can be contacted at chaimldagul@gmail.com

The Ten Plagues were not to cause Pharaoh to free the Children of Israel as this would only occur after the Tenth Plague. If we look carefully in the Torah, we see that there were three purposes for the ten plagues. Firstly, it was to punish the Egyptians for oppressing the Children of Israel. Each plague came measure-for-measure as divine retribution for what the Egyptians did to the Jews. Secondly, it was in order that Pharaoh and the Egyptians should know about Hashem and His power. Earlier they had denied Hashem and were now being taught about Him the hard way. Thirdly, there was a far more long-term purpose in order that the Jewish People recount wonders Hashem performed in Egypt to their children and

grandchildren. This was so that they always be aware of Hashem and His power (Shemos 10:2). Not only is He the Creator but also the Director through His Divine Intervention within world events as evident in the Exodus. The supernatural miracles, explains the Ramban, also sheds lights in His mastery of natural phenomena. His control is absolute. These lessons are so important that great Torah scholars of previous generations made great efforts to internalize these lessons and make them real. There is also a well-known story about how a bochur heard furniture being moved in Rav Chatzel Levenstein's room in Ponevez Yeshiva. He discovered that Rav Chazkel was moving the chairs to both sides and walking in-between them in order to get the feeling that he was crossing the Reed Sea.

The Oneg Haggadah Companion

101

Double Whammy of the Makkos By Rabbi Craig Levin The author can be contacted at craig.levin6@gmail.com The Ten Plagues present us with lots of patterns and lessons. Whilst it is certainly true that Hashem ‘taught them a lesson’ by exacting vengeance against the Egyptians, there are obviously far more important lessons to be drawn. The Maharal points out a pattern in the ‘origin’ or starting point of each Makkah. The first five begin from the earth upwards; the second five descend from above earthwards. There is an amazing direct parallel between the first and second five plagues.

Man is composed of two elements, his body, which is made from the earth “below” and his spiritual side which comes from Hashem “above”. The Exodus was a process of fashioning, creating Klal Yisrael. Their birth was a nation in the fulfilment of human purpose. The combination of the physical and spiritual in the Ten Plagues do not merely punish and destroy the oppressors. It engenders a people ready to accept Hashem’s sovereignty and live as a true combination of the physical and spiritual.

• “Blood”, appeared in the river ‘below’. “Boils” were blood filled blemishes which come from ‘above.’ • “Frogs” emerge from the water. Correspondingly, “hailstones” were waterbased destruction descending from the sky. • “Lice” crawl from the dust; “locusts” swarm from the heavens. • “Wild animals” cause panic and fear on the ground. “Darkness” blackens the sky causing fear and panic. (Note erev, evening is a time of darkness, and araiv denotes confusion, mixture, etc.) • “Pestilence” was death of animals, physical creatures closer to the earth. “Death of Firstborns” was death of humans in possession of a divine, heavenly and spiritual component. The Maharal also shows how the Ten Plagues were the reverse of the process of creation, the inverse of the 10 sayings of Creation. When Hashem creates man the pasuk says: ‘Hashem fashioned man, dust from the earth, and blew breath into his nose, a living soul, and man became a living creature.’ (Bereishis 2:7)

The Oneg Haggadah Companion

102

The Ten Plagues: The Other Story By Rabbi Mendy Brukirer Director of Aish Essex The author can be contacted at mbrukirer@aish.org.uk

The Ten Plagues are generally spoken about in terms of the exact measure-for-measure punishment inflicted upon the Egyptians. What is spoken less often, however, is what was happening to the Children of Israel at the same time that their taskmasters were receiving their just desserts. Each plague that struck disaster to the Egyptians brought, at the same time, a measure of relief and blessings to the Jews. What is the inner meaning of this? The Nesivos Sholom explains that there was but one quality of divine will that came to Egypt with each plague. Those who were interested in goodness and light were able to bathe and take pleasure in it. Conversely, for those who were uninterested and drawn to darkness, the merest glimpse of this spiritual light was extremely painful. They remained on the outside. They were unable to assimilate this spirituality into their

worldview Perhaps this can also explain why the listing of ‫“ כמה מעלות טוב‬How many good things were done for us” at the Seder. It is immediately placed after the discussion of how many Plagues took place in total. This is because every incidence of punishment was, at the same time, a source of goodness for us. When recording the Ten Plagues, let us contemplate whether or not each one of us tries to incorporate the goodness of G-d into our respective lives? Am I stranger to it and thus would be blinded by the light? By the very act of asking, we are opening our eyes and beginning to see the goodness contained within creation wherever we look. If I may quote Ruth E. Renkel: “Never fear shadows. They simply mean that there is a light shining somewhere nearby”.

The Oneg Haggadah Companion

103

The Ten Plagues By Rabbi Daniel Fine Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme The author can be contacted at danielpfine@gmail.com

The Oneg Haggadah Companion

104

The Oneg Haggadah Companion

105

Warning at the palace

‫ארבה‬

‫חשך‬

No warning

‫א‬

‫ח‬

Warning at the river

‫ברד‬

‫ב‬

No warning

‫שחין‬

Warning at the palace

‫דבר‬

Warning at the river

‫ערוב‬

‫ע‬

No warning

‫כנים‬

‫"ך‬

Warning at the palace

‫צפרדע‬

‫צ‬

Warning at the river

‫דם‬

‫ד‬

info@parshapages.com

Brought by Brought Brought by Brought by Brought by Brought by Brought by Brought by Brought by Brought by HaShem, by HaShem Moshe Moshe Moshe Moshe & HaShem Aharon Aharon Aharon HaShem Aharon In addition to punishing the Egyptians, each plague furthered the Egyptians’ awareness of G-d (according to Rashi & the Rebbe) Confirmation of G-d’s control of time, space & man Confirmation of G-d’s Providence Confirmation of G-d’s existence Deity of Egypt Jewish people Paroh’s heart Combined Egypt Deity of Egypt Jewish people (Nile) is able to extract is hardened Demonstration natural order sorcerers (Nile) is the Cattle of Egypt thrown sent out of afflicted in its the treasures despite wish of G-d’s and miracle those into unable to source of Egypt; G-d’s entirety; of Egypt; some to concede, precision in the result in the Egyptians unprecedented duplicate havoc for the involvement constant places were making a exact time the utter that fear G-d havoc, inspiring and confess Egypt; in the affairs involvement dark, others mockery of “finger of G- everything plague begins humiliation of are spared fear of man by G-d in were not Egypt the Sorcerers d” created by G-d Creation (Pictures from Torahtots.com)

Warning at the palace

‫מכת‬ ‫בכורות‬

"‫ב‬

‫דצ"ך עד"ש באח"ב‬ ‫"ש‬ ‫ד‬

THE TEN PLAGUES

PARSHA AIDS

True Freedom By Rabbi Naftali Kassorla Maggid Shiur, Yeshivas Tiferes Yisroel, Yerushalayim The author can be contacted at nkassorla@gmail.com

We find a fascinating commandment when Hashem tells Moshe why He is bringing these plagues upon the Egyptians. Before bringing the plague of locust, G-d commands us to relate the story of the plagues which will bring about a greater recognition of Hashem. “...so that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt…that you may know that I am Hashem” (Shemos 10:1-2). Why relate the obligation to recall the plagues now rather than to wait until the conclusion of the plagues? The Talmud records that were are three signs to the Jewish nation: compassion, modesty, and kindness (Yevamos 79a). In other words, it is within our nation's DNA is to be merciful. But like a doubleedged sword, it may cause us to be too merciful of others in a situation that does not call for mercy. This is why the most appropriate time to mention the obligation to relate this to your children was specifically in the middle of plagues and not at the end. It was to prevent “misplaced mercy” where

seeing Egypt about to crumble just prior to the Exodus. In order to forestall this innate response, Hashem chose a time in the midst of the punishment to mention the obligation to relate the plagues. By recounting the story, we remind ourselves of the reasons why Hashem was punishing the Egyptian – for the pain they caused, and for the evil decrees they enacted upon us. To feel sorry for Egypt would have been wrong and misplaced mercy as evil has to be vanquished. Now was the time for Hashem to glorify Himself for all generations. It was not the time to feel the Egyptian’s pain. As we sit at the Seder as true masters over ourselves, let us pray for the last remnant of servitude upon us to be broken with the speedily arrival of the future redemption. Check out my Divrei Torah at: www.ParshaParagraphs.blogspot.com

:‫נֹותן ָב ֶהם ִס ָמנִ ים‬ ֵ ‫הּודה ָהיָ ה‬ ָ ְ‫ַר ִבי י‬

.‫ְד ַצ"ְך ַע ַד"ׁש ְב ַא ַח"ב‬

The Oneg Haggadah Companion

106

‫אחַ"ב‬ ַ ‫ב‬ ְּ ‫דצ ַ"ְך עַדַ"ׁש‬ ְּ DeTzaCh ADaSh BeAChaV These are the Ten Plagues which the Holy One, blessed be He, brought upon the Egyptians:

‫מכת‬ ‫בכורות‬

‫חשך‬

‫ארבה‬

‫ברד‬

‫שחין‬

‫דבר‬

Rabbi Yehudah referred to them by acronyms:

‫"ב‬

‫ח‬

Daas Zkeinim

Ravan Maharil Diskin Malbim

Alshich

‫א‬

‫ב‬

‫"ש‬

‫ד‬

‫ערוב‬

‫כנים‬

‫צפרדע‬

‫דצ"ך עד"ש באח"ב‬ ‫ע‬ ‫"ך‬ ‫צ‬

‫דם‬

‫ד‬

The acronym is in order to understand the order of the warnings prior to the plague. The first plague of each set (1,4,7) the warning is to Paroh at the river. The second in each set (2,5,8) is to Paroh in the palace. The third in each set (3,6,9) was given without warning. The plagues were divided into three groups. The first three were done by Aharon with the staff. The second three were done by Moshe without the staff. And the third set of three were done by Moshe with a staff. First set of three plagues were of the earth below and the water; the second set involved in the air close to the earth; and the third set was in the sky close to the heavens First group of three expressed confirmation of G-d’s control of time, space & man; the second group of three expressed confirmation of G-d’s Providence; and the third group of three expressed confirmation of G-d’s existence. First group of three came to confirm the existence of G-d; the second set came to confirm the unique bond between G-d and the Jews; and the third set came to confirm His complete rulership of all things

The Russian government once requested that HaRav Yitzchok of Volozhin and the Rebbe HaRav Menachem Mendel of Lubavitch come to St. Petersburg, the capital, to answer many questions pertaining to Judaism. With Hashem's help, they succeeded in pleasing the government officials with their answers. One day a Catholic priest approached them. The rabbonim were surrounded by many Russia ministers who had gathered to see whether or not the Jews could refute all the questions about Judaism. The priest brazenly said: "You Jews. You always say that you do not need human blood for Pesach, but I show you in your own book that you all need blood!" While speaking he took out from under his coat a Haggodoh Shel Pesach and pointed with his finger at the passage stating that R' Yehuda made mnemonic signs of the initials of the ten plagues: Detzach, Adash, BeAhav. The priest said that the initials stand for: Dam tzerichim kulanu — We all need blood — al devar sheharagnu — because we killed — ben Ei-l chai bashamayim — the ‘son’ of the living G-d in heaven.” "Now I want you to admit to me," said the priest, "that the Jews need blood on Pesach." We can, of course, understand it being undesirable to admonish the priest for his warped pshat, nor answer him calmly with an explanation found in the commentaries, such as according to R' Ovadiah of Bartenura, R' Yehuda made mnemonic signs of the ten plagues to help him remember them. The priest would surely not accept that explanation despite it being true, since he was not seeking the truth but only to hurt the rabbonim and disgrace the Jews. One of the Rabbis immediately devised a true answer that effectively closed the priest's mouth. “I will explain to you what the initials that R' Yehuda gave mean. Dovrim tzorereinu kazav — Our enemies talk falsehood — alilat dam sheker — blood libels are false — b’nei Avraham chalilah bezot -the children of Avraham would never do such a thing.” Upon hearing this explanation HaRav Menachem Mendel expressed his agreement to prove it correct. They both looked at the bewildered priest who neither knew what to answer nor add to what he had previously said. (Mishel Ovos)

The Oneg Haggadah Companion

107

‫אֹומר ֶש ָלקּו ַה ִמ ְצ ִרים ְב ִמ ְצ ַריִם‬ ‫אֹומר‪ִ :‬מנַ יִ ן ַא ָתה ֵ‬ ‫יֹוסי ַהגְ ִל ִילי ֵ‬ ‫ַר ִבי ֵ‬ ‫אֹומר?‬ ‫ֶע ֶשר ַמּכֹות וְ ַעל ַהיָם ָלקּו ֲח ִמ ִשים ַמּכֹות? ְב ִמ ְצ ַריִם ַמה הּוא ֵ‬ ‫ֹלקים ִהוא‪ ,‬וְ ַעל ַהיָם ָמה הּוא‬ ‫עא ִ‬ ‫אמרּו ַה ַח ְר ֻט ִמם ֶאל ַפ ְרעֹה‪ֶ :‬א ְצ ַב ֱ‬ ‫וַ ּי ֹ ְ‬ ‫ת‪-‬היָ ד ַהגְ ד ָֹלה ֲא ֶשר ָע ָשה ה' ְב ִמ ְצ ַריִם‪ ,‬וַ יִ ְיראּו‬ ‫אֹומר? וַ יַ ְרא יִ ְש ָר ֵאל ֶא ַ‬ ‫ֵ‬ ‫משה ַע ְבדֹו‪ַ .‬כ ָמה ָלקּו ְב ֶא ְצ ַבע? ֶע ֶשר ַמּכֹות‪.‬‬ ‫ּוב ֶ‬ ‫ָה ָעם ֶאת‪-‬ה'‪ ,‬וַ יַ ֲא ִמינּו ַביי ְ‬ ‫ֱאמֹור ֵמ ַע ָתה‪ְ :‬ב ִמ ְצ ַרים ָלקּו ֶע ֶשר ַמּכֹות וְ ַעל ַהיָם ָלקּו ֲח ִמ ִשים ַמּכֹות‪.‬‬ ‫ּומ ָכה ֶש ֵה ִביא ַה ָקדֹוׁש ָברּוְך הּוא‬ ‫ל‪-‬מ ָכה ַ‬ ‫אֹומר‪ִ :‬מנַ יִ ן ֶש ָכ ַ‬ ‫יעזֲ ר ֵ‬ ‫ַר ִבי ֱא ִל ֶ‬ ‫ח‪-‬בם ֲחרֹון‬ ‫יְתה ֶשל ַא ְר ַבע ַמּכֹות? ֶשנֶ ֱא ַמר‪ :‬יְ ַש ַל ָ‬ ‫ַעל ַה ִמ ְצ ִרים ְב ִמ ְצ ַריִם ָה ָ‬ ‫ַאּפֹו‪ֶ ,‬ע ְב ָרה וָ זַ ַעם וְ ָצ ָרה‪ִ ,‬מ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים‪ֶ .‬ע ְב ָרה ‪ַ -‬א ַחת‪ ,‬וָ זַ ַעם‬ ‫ ְש ַתיִם‪ ,‬וְ ָצ ָרה ‪ָ -‬שלׁש‪ִ ,‬מ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים ‪ַ -‬א ְר ַבע‪ֱ .‬אמֹור ֵמ ַע ָתה‪:‬‬‫אתיִם ַמּכֹות‪.‬‬ ‫ְב ִמ ְצ ַריִם ָלקּו ַא ְר ָב ִעים ַמּכֹות וְ ַעל ַהיָם ָלקּו ָמ ַ‬ ‫ּומ ָכה ֶש ֵה ִביא ַה ָקדֹוׁש ָברּוְך‬ ‫ל‪-‬מ ָכה ַ‬ ‫אֹומר‪ִ :‬מנַ יִ ן ֶש ָכ ַ‬ ‫יבא ֵ‬ ‫ַר ִבי ֲע ִק ָ‬ ‫ח‪-‬בם‬ ‫יְתה ֶשל ָח ֵמׁש ַמּכֹות? ֶשנֶ ֱא ַמר‪ :‬יְ ִַש ַל ָ‬ ‫הּוא ַעל ַה ִמ ְצ ִרים ְב ִמ ְצ ַריִם ָה ָ‬ ‫ֲחרֹון ַאּפֹו‪ֶ ,‬ע ְב ָרה וָ זַ ַעם וְ ַצ ָרה‪ִ ,‬מ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים‪ֲ .‬חרֹון ַאּפֹו‪ַ -‬א ַחת‪,‬‬ ‫ֶע ְב ָרה ‪ְ -‬ש ָּתיִם‪ ,‬וָ זַ ַעם ‪ָ -‬שלֹוׁש‪ ,‬וְ ָצ ָרה ‪ַ -‬א ְר ַבע‪ִ ,‬מ ְש ַל ַחת ַמ ְל ֲא ֵכי ָר ִעים ‪-‬‬ ‫ָח ֵמׁש‪ֱ .‬אמֹור ֵמ ַע ָתה‪ְ :‬ב ִמ ְצ ַריִם ָלקּו ֲח ִמ ִשים ַמּכות וְ ַעל ַהיָם ָלקּו ֲח ִמ ִשים‬ ‫אתיִם ַמּכֹות‪.‬‬ ‫ּומ ַ‬ ‫ָ‬

‫ַכ ָמה ַמ ֲעלֹות טֹובֹות ַל ָמקֹום ָע ֵלינּו!‬ ‫יאנּו ִמ ִמ ְצ ַריִם‬ ‫הֹוצ ָ‬ ‫ִאּלּו ִ‬ ‫וְ לֹא ָע ָשה ָב ֶהם ְש ָפ ִטים‬ ‫ ‬ ‫יאנּו ִמ ִמ ְצ ַריִם‬ ‫הֹוצ ָ‬ ‫ִאּלּו ִ‬ ‫וְ לֹא ָע ָשה ָב ֶהם ְש ָפ ִטים‬ ‫ ‬ ‫ִאּלּו ָע ָשה ָב ֶהם ְש ָפ ִטים‬ ‫יהם‬ ‫אֹלה ֶ‬ ‫וְ לֹא ָע ָשה ֵב ֵ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬ ‫ַדיֵ נּו‪.‬‬ ‫ַדיֵ נּו‪.‬‬

‫יהם‬ ‫אֹלה ֶ‬ ‫ִאּלּו ָע ָשה ֵב ֵ‬ ‫יהם‬ ‫כֹור ֶ‬ ‫ת‪-‬ב ֵ‬ ‫וְ לֹא ָה ַרג ֶא ְ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫יהם‬ ‫כֹור ֶ‬ ‫ת‪-‬ב ֵ‬ ‫ִאּלּו ָה ַרג ֶא ְ‬ ‫ת‪-‬ממֹונָ ם‪.‬‬ ‫וְ לֹא נָ ַתן ָלנּו ֶא ָ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ת‪-‬ממֹונָ ם‬ ‫ִאּלּו נָ ַתן ָלנּו ֶא ָ‬ ‫ת‪-‬היָם‬ ‫וְ לֹא ָק ַרע ָלנּו ֶא ַ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ת‪-‬היָם‬ ‫ִאּלּו ָק ַרע ָלנּו ֶא ַ‬ ‫וְ לֹא ֶה ֱע ִב ָירנּו ְבתֹוכֹו ֶב ָח ָר ָבה‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ִאּלּו ֶה ֱע ִב ָירנּו ְבתֹוכֹו ֶב ָח ָר ָבה‬ ‫וְ לֹא ִׁש ַקע ָצ ֵרנּו ְבתֹוכֹו‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ִאּלּו ִש ַקע ָצ ֵרנּו ְבתֹוכֹו‬ ‫וְ לֹא ִס ֵפק ָצ ְר ֵכנּו ַּב ִמ ְד ָבר ַא ְר ָב ִעים ָשנָ ה‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ִאּלּו ִס ֵפק ָצ ְר ֵכנּו ְּב ִמ ְד ָבר ַא ְר ָב ִעים ָשנָ ה‬ ‫ת‪-‬ה ָמן‬ ‫וְ לֹא ֶה ֱא ִכ ָילנּו ֶא ַ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ת‪-‬ה ָמן‬ ‫ִאּלּו ֶה ֱא ִכ ָילנּו ֶא ַ‬ ‫ת‪-‬ה ַש ָבת‬ ‫וְ לֹא נָ ַתן ָלנּו ֶא ַ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ת‪-‬ה ַש ָבת‬ ‫ִאּלּו נָ ַתן ָלנּו ֶא ַ‬ ‫וְ לֹא ֵק ְר ָבנּו ִל ְפנֵ י ַהר ִסינַ י‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ִאּלּו ֵק ְר ָבנּו ִל ְפנֵ י ַהר ִסינַ י‬ ‫ּתֹורה‪.‬‬ ‫ת‪-‬ה ָ‬ ‫וְ לא נַ ַתן ָלנּו ֶא ַ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫ּתֹורה‬ ‫ת‪-‬ה ָ‬ ‫ִאּלּו נַ ַתן ָלנּו ֶא ַ‬ ‫יסנּו ְל ֶא ֶרץ יִ ְש ָר ֵאל‬ ‫וְ לֹא ִה ְכנִ ָ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫יסנּו ְל ֶא ֶרץ יִ ְש ָר ֵאל‬ ‫ִאּלּו ִה ְכנִ ָ‬ ‫ת‪-‬בית ַה ְב ִח ָירה‬ ‫וְ לֹא ָבנָ ה ָלנּו ֶא ֵ‬ ‫ ‬

‫ַדיֵ נּו‪.‬‬

‫‪109‬‬

‫‪The Oneg Haggadah Companion‬‬

Who Knows 15? By Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital The author can be contacted at genesisasw@gmail.com Hold on! That can’t be right. We are still in Maggid! That’s not the title of our song? What is going on? The Vilna Gaon teaches that the 15 stanzas of Dayeinu are parallel to ascending the 15 steps of the Beis HaMikdash that connected the Ezras Nashim to the Ezras Yisrael. As the Levi’im ascended these stairs, they sang the 15 Songs of Ascent, songs of praise and thanksgiving to Hashem. Dayeinu is both a lesson in the importance of appreciation and experience of joy. Our singing at the Seder should parallel that of the Levi’im on the steps of Holy Temple. As we acknowledge each of the miracles and acts of kindness Hashem performed for us, Dayeinu’s final stanza connects us to the Beis HaMikdash and to its song.

the story where we are supposed to end with “praise”.

Dayeinu comes almost at the end of Maggid and before Hallel. The Mishna tells us to relate the Exodus story by starting with our degradation and concluding with praise. On this basis, “dayeinu” is recited in Maggid – precisely when we finish telling

Every major step of the way in the redemption, and every major step of life, needs to be understood, appreciated and is reason enough to give praise to Hashem.

In this light, “dayeinu” should not be translated simply as ‘it would have been enough’ but ‘it would have been reason enough’. We have to thank him at every single stage. Each single act of Hashem’s kindness in the process that takes us to Eretz Yisrael and the building of the Beis HaBechirah encourages us to praise Him. Furthermore, one can suggest dayeinu is actually part of the Exodus story. It goes beyond discussion of the Plagues. It continues the story: it records the significant hallmarks in the desert until our arrival in Eretz Yisroel.

The Oneg Haggadah Companion

110

Dayeinu vs. Hallel HaGadol By Rabbi Benjy Rickman Assistant Rabbi at Holy Law Shul The author can be contacted at Ravrickman@hotmail.co.uk Dayeinu establishes how each stage in the process of our redemption deserves its own recognition. We recognize each stage to thank Hashem accordingly. Dayeinu makes mention of areas beyond the Exodus. It includes the gift of Shabbos, Torah at Sinai, and receiving the Mon. It is possible to contrast these praises to those included within Hallel HaGadol, the Great Hallel (Tehillim 136) recited later.? The Kedushas Levi beautifully explains what is the difference. Anything whose goodness is enduring did not to be included in the Great Hallel whose verses all end with the refrain ki l’olam chasdo, “for his goodness is forever”. These praises, come, instead, come to highlight those things whose eternal goodness may not be self-evident. In the light of ensuing exiles in Jewish history, for example, the eternal relevance of goodness that resulted from the Exodus and its aftermath was not always so obvious. For this reason, it warranted inclusion in the Great Hallel. The Exodus establishes the absolute control of Hashem in the universe. Once they saw the drowned Egyptians, the Jewish People “believed in Hashem and in Moshe His servant”. It indicated Hashem’s mastery of both natural and supernatural events. The Great Hallel includes the declaration how Hashem led His people through the wilderness. But Dayeinu focuses upon phenomena whose goodness lasts eternally. This includes the weekly Shabbos which is a semblance of the World to Come, the Mon as the supernatural food to be receptive to Torah that is the very lifeforce of a Jew. The Holy Land as the Jewish national homeland where Divine Providence is clearly felt. And the resting of the Shechinah upon the building of the Beis HaMikdash that has never left that site. Let us take the time and effort to appreciate all the goodness that Hashem continues to provide us - ki l’olam chasdo, “for his goodness is forever”. L'ilui Nishmas R'Moshe ben Beryl Z''L The Oneg Haggadah Companion

111

Becoming “Observant“ By Rabbi Yaakov Bennet Hasmonean High School The author can be contacted at y.bennett@hasmonean.co.uk

I was recently teaching a lesson the details about the laws of separating challah from dough when I fielded the inevitable question: “All this attention to detail! Does it really matter that much?” In the Haggadah, we express gratitude for the abundant kindness which Hashem has bestowed upon us. Here we go through 15 different stages to emphatically state “Dayeinu” namely “this in itself would have been sufficient to thank G-d”. But would it really have been enough if Hashem would have taken us out of Egypt and not split the Sea leaving us to perish at the hand of Pharaoh’s army? Or to let us wander in the wilderness without food and drink to perish from starvation? So what exactly is the point of Dayeinu? How would it have “been enough”?

point we recite “Dayeinu” – this, in and of itself, would have been sufficient to thank G-d. Through this awareness, we can truly sense the enormity of the kindness which He bestowed upon us. The message for our own lives should be obvious. Whether in our relationships with others or with Hashem, Dayeinu teaches us how to reach a true level of gratitude. Developing an eye for observing the detail enables us to properly express thanks for all the blessings that we have and all the kindnesses others do for us. Every morning, we recite the Morning Blessings to thank Hashem for individual things we experience – be it sight, the ability to walk upright or having clothes to wear. The more detail we notice the more genuine our expression of thanks can be.

The Malbim explains how for each and every level of kindness that Hashem did for the Children of Israel, there is a corresponding level of gratitude and thanks which it is proper to express. We do not wait until the end to give one big “thank you”! Rather, we stop and be “observant” – namely to “observe” every detail along the way. At every

Dayenu teaches us to appreciate the minutiae. That details matter. That nothing is too small for us to appreciate its innate worth and to express our continuous thanks for the many kindnesses we experience in life.

‫יאנּו‬ ָ ‫הֹוצ‬ ִ ‫ ֶש‬.‫ּומ ֻכ ֶפ ֶלת ַל ָמקֹום ָע ֵלינּו‬ ְ ‫פּולה‬ ָ ‫טֹובה ְכ‬ ָ ‫ַעל ַא ַחת ַכ ָמה וְ ַכ ָמה‬ ‫ וְ נָ ַתן‬,‫יהם‬ ֶ ‫כֹור‬ ֵ ‫ב‬-‫ת‬ ְ ‫ וְ ָה ַרג ֶא‬,‫יהם‬ ֶ ‫אֹלה‬ ֵ ‫ וְ ָע ָשה ֵב‬,‫ וְ ָע ָשה ָב ֶהם ְש ָפ ִטים‬,‫ִמ ִמ ְצ ַריִם‬ ‫ וְ ִש ַקע ָצ ֵרנּו‬,‫ וְ ֶה ֱע ִב ָירנּו ְּבתֹוכֹו ֶב ָח ָר ָבה‬,‫היָם‬-‫ת‬ ַ ‫ וְ ָק ַרע ָלנּו ֶא‬,‫ממֹונָ ם‬-‫ת‬ ָ ‫ָלנּו ֶא‬ ‫ וְ נָ ַתן ָלנּו‬,‫ה ָמן‬-‫ת‬ ַ ‫ וְ ֶה ֱא ִכ ָילנּו ֶא‬,‫ וְ ִס ֵפק ָצ ְר ֵכנּו ַּב ִמ ְד ָבר ַא ְר ָב ִעים ָשנָ ה‬,‫ְבתֹוכֹו‬ ‫יסנּו ְל ֶא ֶרץ‬ ָ ִ‫ וְ ִה ְכנ‬,‫ּתֹורה‬ ָ ‫ה‬-‫ת‬ ַ ‫ וְ נַ ָתן ָלנּו ֶא‬,‫ וְ ֵק ְר ָבנּו ִל ְפנֵ י ַהר ִסינַ י‬,‫ה ַש ָבת‬-‫ת‬ ַ ‫ֶא‬ .‫ֹונֹותינּו‬ ֵ ‫ע‬-‫ל‬ ֲ ‫ּכ‬-‫ל‬ ָ ‫בית ַה ְב ִח ָירה ְל ַכ ֵפר ַע‬-‫ת‬ ֵ ‫ּובנָ ה ָלנּו ֶא‬ ָ ,‫יִ ְש ָר ֵאל‬ The Oneg Haggadah Companion

112

‫לשה ְד ָב ִרים ֵאּלּו ַב ֶפ ַסח‪ ,‬לא‬ ‫אֹומר‪ָ .‬כל ֶשּלֹא ָא ַמר ְש ָ‬ ‫יאל ָהיָ ה ֵ‬ ‫ַר ָבן גַ ְמ ִל ֵ‬ ‫חֹובתֹו‪ ,‬וְ ֵאּלּו ֵהן‪:‬‬ ‫יָ ָצא יְ ֵדי ָ‬

‫ּומרֹור‪.‬‬ ‫ֶפ ַסח‪ַ .‬מ ָצה‪ָ .‬‬ ‫אֹוכ ִלים ִבזְ ַמן ֶש ֵבית ַה ִמ ְק ָדׁש ָהיָ ה ַקיָם‪ַ ,‬על ׁשּום ָמה? ַעל‬ ‫בֹותינּו ְ‬ ‫ֶפ ַסח ֶש ָהיּו ֲא ֵ‬ ‫בֹותינּו ְב ִמ ְצ ַריִם‪ֶ ,‬שנֶ ֱא ַמר‪ :‬וַ ֲא ַמ ְר ֶתם‬ ‫ׁשּום ֶש ָּפ ַסח ַה ָקדֹוׁש ָברּוְך הּוא ַעל ָב ֵתי ֲא ֵ‬ ‫זֶ ַבח ֶפ ַסח הּוא ַליי‪ֲ ,‬א ֶשר ָפ ַסח ַעל ָב ֵתי ְבנֵ י יִ ְש ָר ֵאל ְב ִמ ְצ ַריִם ְבנָ גְ ּפֹו ֶאת‪-‬‬ ‫ת‪-‬ב ֵתינּו ִה ִציל? וַ יִ ּקֹד ָה ָעם וַ יִ ְש ַתחוּו‪.‬‬ ‫ִמ ְצ ַריִם‪ ,‬וְ ֶא ָ‬

‫‪113‬‬

‫‪The Oneg Haggadah Companion‬‬

‫‪The middle matzah is lifted and displayed while the‬‬ ‫‪following paragraph is recied.‬‬

‫אֹוכ ִלים‪ַ ,‬על ׁשּום ַמה? ַעל ׁשּום ֶשלֹא ִה ְס ִפיק ְב ֵצ ָקם ֶשל‬ ‫ַמ ָצה זֹו ֶׁש ָאנֹו ְ‬ ‫יהם ֶמ ֶלְך ַמ ְל ֵכי ַה ְמ ָל ִכים‪ַ ,‬ה ָקדֹוׁש ָברּוְך הּוא‪,‬‬ ‫בֹותינּו ְל ַה ֲח ִמיץ ַעד ֶשנִ גְ ָלה ֲע ֵל ֶ‬ ‫ֲא ֵ‬ ‫הֹוציאּו ִמ ִמ ְצ ַריִם ֻעגֹת ַמּצּוֹת‪ִ ,‬כי לֹא‬ ‫ת‪-‬ה ָב ֵצק ֲא ֶשר ִ‬ ‫ּוגְ ָא ָלם‪ֶ ,‬שנֶ ֱא ַמר‪ :‬וַ ּיֹאפּו ֶא ַ‬ ‫ָח ֵמץ‪ִ ,‬כי ג ְֹרׁשּו ִמ ִמ ְצ ַריִם וְ לֹא ְיָכלּו ְל ִה ְת ַמ ְה ֵמ ַה‪ ,‬וְ גַ ם ֵצ ָדה לֹא ָעׂשּו ָל ֶהם‪.‬‬ ‫‪The maror is lifted and displayed while the following‬‬ ‫‪paragraph is recited.‬‬

‫ת‪-‬חיֵ י‬ ‫אֹוכ ִלים‪ַ ,‬על ׁשּום ַמה? ַעל ׁשּום ֶש ֵמ ְררּו ַה ִמ ְצ ִרים ֶא ַ‬ ‫ָמרֹור זֶ ה ֶש ָאנּו ְ‬ ‫ּוב ְל ֵבנִ ים‬ ‫יְמ ְררּו ֶאת ַחיֵ יהם ַב ֲעב ָֹדה ָק ָשה‪ְ ,‬בח ֶֹמר ִ‬ ‫בֹותינּו ְב ִמ ְצ ַריִם‪ֶ ,‬שנֶ ֱא ַמר‪ :‬וַ ָ‬ ‫ֲא ֵ‬ ‫ל‪-‬עב ָֹדה ַב ָש ֶדה ֶאת ָכל ֲעב ָֹד ָתם ֲא ֶשר ָע ְבדּו ָב ֶהם ְב ָפ ֶרְך‪..‬‬ ‫ּוב ָכ ֲ‬ ‫ְ‬

‫‪114‬‬

‫‪The Oneg Haggadah Companion‬‬

Dancing at the Doorposts By Rabbi Binyamin Klempner Tiveria Kollel and Farmer The author can be contacted at bklempner1@gmail.com “Pesach” takes its name from the blood of the slaughtered lamb whose blood was applied to the “doorposts” of the Jewish homes. It was an affront to their Egyptian masters who worshipped the lamb. Nevertheless, we engaged in civil disobedience to do what Hashem commanded. In that merit, Hashem skipped over - "Pesach" - the doors of our ancestors when he brought Death of the [Egyptian] Firstborns. Once when visiting his Rebbe, Reb Elimelech of Lizhensk, Reb Moshe Leib of Sassov shared the following idea. The word pesach, “doorpost” should be understood as posaeach, “to skip”, or “to dance”. When finding a Jew living amongst the Egyptians before the Exodus, Hashem would so-tospeak “dance” on the rooftop and excitedly calling out, “A Jew lives here! A Jew lives here!” Hearing this vort, Reb Moshe Leib Sassov jumped onto the table and cried out with enthusiasm “A Jew lives here! A Jew lives here!” How is “Pesach” the definition of the Yom Tov that perfectly captures freedom from slavery? What is the connected meaning of “Pesach” as both “doorposts” and “skip and dance”? Despite being without merit, the Children of Israel bravely embraced the mitzvah of korbon Pesach. With self-sacrifice, they killed the lamb which was a deity of their Egyptian taskmasters. With this, they stood at the “doorposts” to make the transition from slavery into freedom – to the extent that Hashem would “dance” by taking delight in the Yiddishe Nachas, Jewish pride, of His

beloved children. This would be the celebration appropriately named “Pesach”. On this night, we went free by adopting a new mind-set. We similarly identified with the symbolism of “Pesach”: we left our hardships at the “doorposts” and aroused ourselves to joyous contemplation of the grandeur of Hashem and of our covenant to Him. We put aside our hardships. We dismiss the stranglehold of our task-masters. We broke out of the confines holding us prisoner to taste freedom. We left Mitzrayim, Egypt, whose word is similar to the word maitzar, “narrowness”. Focusing on personal hardships constricts us because here we limit our outlook to our personal problems. Freedom is where one stops being smallminded and to think big. It forces us to break free of adopting a very narrow view of life. It is about learning to see the bigger picture. This is where our constant focus is upon the King of all kings and where we define ourselves as his loyal servants knowing how “servants of the king are like the king” (Shevuos 47b). We liberate ourselves on Pesach by choosing to be servants of the King; in so doing, we also become royalty. This is the freedom of Pesach which starts with the bringing of the Korban Pesach and the blood painted on the doorposts. It is where Hashem “dances” to be with us and where, we, in turn, “dance” to be ready to serve Him.

The Oneg Haggadah Companion

115

A Roaster for Dinner? By Rabbi Zvi Gefen Aish UK The author can be contacted at zgefen@aish.org.uk

The korbon Pesach was a merit for Klal Yisrael in their redemption from Egypt. Its blood was painted around the door as those inside the house participated in the roasted meat. In what manner was this a great merit? There is a distinction between (a) the mitzvah for Klal Yisrael in Egypt to bring the korbon Pesach before their redemption and (b) the subsequent mitzvah to annually offer up the korbon Pesach in the Beis Hamikdash in the years after their redemption. The korbon Pesach post-facto was the mitzvah to every year commemorate that historic event which happened at the redemption from Egypt. But the korbon Pesach on the very night of the Exodus was different. It was a festive celebration – one that was actually held before they the Children of Israel had been set free. Even though they were then still in Egypt, they had full trust that Hashem would take them out. They believed in the word of Hashem – and in the prophecy of Moshe – with such an incredible clarity and with such conviction that they were ready to celebrate before the event as if it had happened already!

When Hashem said that we were leaving Egypt that night, for the Children of Israel, it was a fête a complete. We celebrated and got dressed up ready for the journey in the knowledge that it’s as good as done – because Hashem said so. Such a trust in Hashem would set the tone for everything else which was to follow. The Jewish People would live their lives with their loyalty to Hashem and to the Torah. We are to choose life. By choosing to do what Hashem says is good, is the act of choosing life. That is life-giving; that is life itself. Learn to trust in Him. To know that Torah is true. And it is Torah that gives us life, that brings us eternity. It promises to give us the “good life”. Perhaps not a life of fun, but a life of meaning and growth, in identifying with what is real. Deep down we know it. What is better – amassing wealth or helping others? It’s a cold lonely world out there. Living wisely and learning Hashem’s wisdom you will definitely have the good life.

The Oneg Haggadah Companion

116

What’s in a Name? By Rabbi Yehoshua Berman Rosh Kollel R/HaDaf The author can be contacted at rbsa613@gmail.com Ever wonder why we call it Pesach? After all, the Torah calls this Yom Tov chag hamatzos, “Festival of matzah”? Why are both names for this festival necessary?

(pesach) over the Jewish homes when killing all the Egyptian firstborns in the epic finale of the Ten Plagues. Which is why, we colloquially refer to the festival by the name “Pesach”.

Rav Yaakov Weinberg explains how there are two perspectives to consider: (a) the perspective of Hashem and (b) the perspective of Klal Yisrael.

In the war against Midyan, we see a similar matter of different perspectives. Hashem was primarily focused on the honour and well-being of the Jewish People “avenge the vengeance of Bnei Yisrael” (Bamidbar 31:2), whilst Moshe, representing Klal Yisrael, was primarily focused on the honour of Hashem “to execute the revenge of Hashem on Midyan” (Bamidbar 31:3).

From Hashem’s perspective, what really mattered, was the Children of Israel’s pure loyalty in their willingness to follow Hashem out of Egypt and into the desert with nothing more than a few pieces of leftover matzah for food. Forever Hashem will recall their great devotion. Which is why, in the Torah, Hashem refers to this festival by the name chag hamatzos. From the perspective of Klal Yisrael, however, we place far greater emphasis upon what Hashem did for us rather than what we ‘did’ for Him. We direct our focus upon His kindness for “jumping”

Perhaps this is also one of the reasons for reciting Shir HaShirim on Pesach which indicates the great love between Hashem and Klal Yisrael. The different holiday names of “chag hamatzos” and “Pesach”, reflecting the perspectives, indicate how each party is exclusively focused on the other. This is the secret recipe for a successful relationship.

The Oneg Haggadah Companion

117

With Hindsight By Rabbi Ari Kravetz Jerusaelm Kollel The author can be contacted at akravetz2@gmail.com

Rabban Gamliel rules that anyone who has not discussed about “pesach, matzah, and maror has not fulfilled his obligation of the Pesach seder”.

challenging situation, it is often very difficult for him to see how the hardship is really Hashem’s loving embrace and part of Hashem’s ultimate plan.

No one would dispute how the korban pesach (today represented by shank bone), matzah and the maror, are the iconic foods of the seder. But how are we to explain the order in which they are listed?

It is only with hindsight, and after the event, that one can see the positive impact that came as a result. Only once the Jews had cast off the yoke of their slavery by slaughtering Egyptian sheep idols as the korban pesach and after eating the matzah of redemption, did it become abundantly clear that the bitterness of maror was also just as special.

The ideal chronological order based both upon their symbolism and the journey from “disgrace” to “praise” should have been: maror, pesach, matzah. First came the bitter slavery (maror), then the korban pesach (taken on 10th Nissan and prepared on 14th), and, finally, the matzah baked immediately prior to their redemption. What, then, is the logic behind Raban Gamliel’s order of “pesach, matzoh, maror”? Raban Gamliel presents his order in the way in which a person realizes Hashem’s hashgachah, Divine Providence. Whilst involved in a particularly

Having completed discussing the story in Maggid, the hashgachah of Hashem is evident. This lies behind the ordering of Raban Gamliel’s statement. Every aspect of the difficult slavery in Egypt culminating in the redemption was all for the good. To experience deliverance, we first had to have korban pesach and matzah. It is then, with hindsight that we thank Hashem not just for the glorious end but also for the disgrace of former bad times as represented by the maror. This is why his ordering is pesach, matzah and maror. We can say that “hindsight is 20/20.”

The Oneg Haggadah Companion

118

Matzah: A High-Risk Investment By Rabbi Shais Taub Scholar-in-residence at Chabad of the Five Towns. The author can be contacted at rabbi.taub@gmail.com

“Watch over the matzos” (Shemos 12:17) refers to vigilantly “watch over” the matzah dough to be baked before it can rise. Matzah cannot be made from a flatbread that could never have become leaven. Made from five types of grain combined with water, matzah can only be made with something which would have become leaven if not for our intervention (See Yerushalmi, Pesachim 2:4) Why are we forced to take such risks when it comes to matzah? Come to think about it, we realize matzah teaches how all of Torah is a “high risk/high return investment.” Moshe’s response to the angels for the Torah not to remain in heaven was to point out how angels do not have an Evil Inclination (Shabbos 88b). The Chasam Sofer (Toras Moshe, Pesach) describes angels as a “no-risk/no-return investment”. It is only man, with the conflicting forces of a soul in a body, that can provide Hashem with a “profit.” Moshe explains how Torah can only be given to those with the potential to transgress but do not. This explains why matzah has to similarly be “potential chametz” that was watched over to prevent it leavening rather than something that could never become chametz in the first place.

word kasher is an acronym for the phrase k’motzei shalal rav, “like one who finds great treasure” (Tehillim 119:162). Eating is a risky business. The word lechem is related to locheim, battle, as it is a struggle to eat mindfully and uplift the food rather than to be drawn after it as a source of worldly pleasure. Eating properly, especially on Pesach, helps extract the that is the spark of Divine energy (“d’var Hashem”) hidden in the food. Eating, like all mundane matters, has its risks but also its great profits. Let us turn them into vehicles for Hashem’s will - chag kasher v’same’ach. Based on Haggadah Shel Pesach Im Likkutei Taamim uMinhagim Vol. 2, pp. 397-399. http://www.hebrewbooks.org/pdfpager. aspx?req=15608&st=&pgnum=92

The puffiness of chametz represents ego whilst the flatness of matzah represents humility. That’s just it. Matzah dough isn’t naturally flat; it was just baked before it had the chance to rise! True humility is not the absence of ego but the correct channeling of it. Of course, it would be less “risky” if Hashem were to make us angelic with no sense of ego. Rather, Hashem chose to give us the potential for selfishness so that we could “watch over” it and subjugate it to Him. This idea of “risk” is the deeper meaning behind the tradition Jewish Pesach greeting “chag kasher v’same’ach”. R’ Levi Yitzchak Schneerson (Likkutei Levi Yitzchak Igros p. 197) points out that the The Oneg Haggadah Companion

119

‫ת‪-‬ע ְצמֹו ְכ ִאּלּו הּוא יָ ָצא ִמ ִמ ְצ ַריִם‪,‬‬ ‫ְב ָכל‪ּ-‬דֹור וָ דֹור ַחיָב ָא ָדם ִל ְראֹות ֶא ַ‬ ‫אתי‬ ‫ֶשנֶ ֱא ַמר‪ :‬וְ ִהגַ ְד ָת ְל ִבנְ ָך ַבּיֹום ַההּוא ֵלאמֹר‪ַ ,‬ב ֲעבּור זֶ ה ָע ָשה ה' ִלי ְב ֵצ ִ‬ ‫אֹותנּו גָ ַאל‬ ‫בֹותינּו ִב ְל ָבד גָ ַאל ַה ָקדֹוׁש ָברּוְך הּוא‪ֶ ,‬א ָלא ַאף ָ‬ ‫ת‪-‬א ֵ‬ ‫ִמ ִמ ְצ ַריִם‪ .‬לֹא ֶא ֲ‬ ‫ת‪-‬ה ָא ֶרץ‬ ‫אֹותנּו‪ָ ,‬ל ֶתת ָלנּו ֶא ָ‬ ‫הֹוציא ִמ ָשם‪ְ ,‬ל ַמ ַען ָה ִביא ָ‬ ‫אֹותנּו ִ‬ ‫ִע ָמ ֶהם‪ֶ ,‬שנֶ ֱא ַמר‪ :‬וְ ָ‬ ‫ֲא ֶשר נִ ָש ַבע ַל ֲאב ֵֹתינּו‪.‬‬

‫‪120‬‬

‫‪The Oneg Haggadah Companion‬‬

A New Song to Sing By Rabbi Aharon Yosef Sklar Rosh Yeshiva, Yeshiva Toldos Tzvi The author can be contacted at rabbisklar@gmail.com

The Haggadah states (Mishnah, Pesachim) tells us: “In every generation one is obligated to view themselves as if they left Egypt” and to relate “this is what Hashem did for me when He took me out of Egypt.” In codifying this halacha, the Rambam, adds the words “on this matter, Hashem commanded us in the Torah”. The Brisker Rav points out how this stresses its Biblical obligation. In all the standard texts, we use the future tense: “we will say before Him a new song”. Many authorities change the punctuation to the past tense: “we said before Him a new song” as they contend that we are referring to the song Klal Yisroel sang by the redemption from Egypt. R. Aryeh Pomaranchik (Emek Beracha) explains the Hallel said on Seder night is not supposed to be commemorating the Hallel recited by the Jews who left Egypt. Instead, the Hallel that we say is supposed to be recited for our very own salvation. This explains the use of the future tense “we will say” referring to the song of Hallel we are about to recite.

The Brisker Rav deduces from the Rambam that the act of reclining is not merely an adjunct to the mitzvah of eating matzah and drinking wine. Rather, it is a separate mitzvah unto itself. We actively act like free men by reclining when eating matzah and drinking the four cups to give tangible expression to our personal behaviour to act in a newly liberated state as if we have personally left Egypt. It is expressing our freedom. How truly amazing! We are compelled to feel that Hashem orchestrated the whole story of the Exodus with all its myriad miracles and wonders for each and every one of us. How different is our awe and praise of Hashem and our personal sense of excitement when we realize that we ourselves are the “stars of the show”? On such an auspicious occasion like Seder night, it is a time of tremendous closeness to Hashem and an opportunity for us to rejoice in His salvation. May we very soon merit singing the new song of the ultimate redemption.

A Time to Tell By Rabbi Osher Baddiel The author can be contacted at oyb@seniors.org.uk There are two Mitzvos which people tend to confuse with each other. The one is incumbent upon us every single day and night. That is the Mitzvah to “remember your going out from Egypt all the days of your life.” The other is the Mitzvah to “tell your children on that day” all about our Egyptian experience. They are not the same Mitzvah. The first is fulfilled when we say the third Parasha of Krias Shema every evening and morning, when we remember that HaShem declared, “I am G-d your L-rd Who took you out from the Land of Egypt to be your L-rd.” This Mitzvah is pretty easily fulfilled. On the other hand, the Mitzvah of retelling and recounting all about our experiences in Egypt comes only on Seder Night and is not so easy. It takes time and effort and some planning in advance. Whatever is told and recounted on the Seder Night as part of the Mitzvah of Sippur Yetzias Mitzrayyim will invariably fall under one of three headings which all together make up our Egyptian experience, as follows: [1] How hard and cruel was our slavery in Egypt. [2] How miraculous was our Deliverance from there by HaShem and [3] the purpose of that Deliverance, namely, to be His treasured Nation, the People of HaShem and His Torah. Even a Dvar Torah, if it’s not recounting and retelling about our time in Egypt, is not Sippur Yetzias Mitzrayyim and is a waste of precious time! By all means, speak the Divrei Torah tomorrow, during the daytime Seudoh of Yom Tov! But at the Seder, we are to utilize every moment we can to “tell it to your children.” As a general rule of thumb, if a paragraph in the Hagaddah is in Aramaic, this indicates that the Anshei Knesses HaGedolah (who composed the Hagaddah) intended that everybody should understand clearly what is being said and that this is a part of the Mitzvah of the Seder Night. Aramaic was the language spoken by the people in their everyday conversation and even though most people understood Leshon HaKodesh to a degree, it was not as universally understood as Aramaic. It follows, therefore, that for us today, those parts

of the Hagaddah that are in Aramaic should be said in English, with the English read at least as prominently as the Aramaic to fulfil the intention of the Anshei Knesses HaGedolah that everyone should understand clearly what is being said. So use a Hagaddah with a good English translation. Likewise, the one who leads the Seder should all the time explain and elucidate the narrative of our time in Egypt and our Deliverance, or delegate this to someone else who can. In fact, it is a good idea for all the narrative parts of the Hagaddah to be translated at the Seder. Depending on the participants and obviously always taking care not to cause any embarrassment, some families have the custom that each person at the table has a turn to read the translation of the Hagaddah. Some even share out the Hagaddah in advance to give a chance to the participants to rehearse their paragraphs with the translation. The main thing is that everybody should be involved. The one who leads the Seder should generally keep things moving along nicely, very much like the conductor of an orchestra, inviting those who wish to do so to add Midrashim, comments or explanations to each paragraph as it is read. All of this, everything that brings alive our Egyptian experience, is the Mitzvah “to tell” on the Seder Night. Here in Chutz la’Aretz we are lucky to have two Sedarrim. In fact, it’s hard to understand how our brothers in Eretz Yisrael manage to tell everything in the course of only one Seder Night! The Seder is the only time in the entire year that we have a Mitzvah to retell and recount our Egyptian experience. There’s so much to tell, and the more one tells, so much is the narrator praiseworthy! For questions, comments or suggestions, or to be included on our e-mailing list and receive these Sheets, send an e-mail to oyb@seniors.org.uk

The Oneg Haggadah Companion

122

‫‪He holds the cup in his hand and and he covers the matza and says:‬‬

‫רֹומם‪ְ ,‬ל ַה ֵדר‪ְ ,‬ל ָב ֵרְך‪,‬‬ ‫יכְך ֲאנַ ְחנּו ַח ִיָבים ְלהֹודֹות‪ְ ,‬ל ַה ֵלל‪ְ ,‬ל ַש ֵב ַח‪ְ ,‬ל ָפ ֵאר‪ְ ,‬ל ֵ‬ ‫ְל ִפ ָ‬ ‫יאנּו‬ ‫הֹוצ ָ‬ ‫ל‪-‬הנִ ִסים ָה ֵאּלּו‪ִ :‬‬ ‫ת‪-‬כ ַ‬ ‫בֹותינּו וְ ָלנּו ֶא ָ‬ ‫ּול ַק ֵלס ְל ִמי ֶש ָע ָשה ַל ֲא ֵ‬ ‫ְל ַע ֵלה ְ‬ ‫ּומ ֲא ֵפ ָלה ְלאֹור גָ דֹול‪,‬‬ ‫ּומ ֵא ֶבל ְליֹום טֹוב‪ֵ ,‬‬ ‫ֵמ ַע ְבדּות ְל ֵחרּות ִמיָ גֹון ְל ִש ְמ ָחה‪ֵ ,‬‬ ‫אמר ְל ָפנָ יו ִש ָירה ֲח ָד ָשה‪ַ :‬ה ְללּויָ ּה‪.‬‬ ‫ּומ ִש ְעּבּוד ִלגְ ֻא ָלה‪ .‬וְ נ ֹ ַ‬ ‫ִ‬ ‫ת‪-‬שם ה'‪ .‬יְ ִהי ֵשם ה' ְמב ָֹרְך ֵמ ַע ָתה וְ ַעד‬ ‫ַה ְללּויָ –ּה ַה ְללּו ַע ְב ֵדי ה'‪ַ ,‬ה ְללּו ֶא ֵ‬ ‫ל‪-‬כל‪ּ-‬גֹויִם ה'‪ַ ,‬על ַה ָש ַמיִם‬ ‫עֹולם‪ִ .‬מ ִמזְ ַרח ֶש ֶמׁש ַעד ְמבֹואֹו ְמ ֻה ָלל ֵשם ה'‪ָ .‬רם ַע ָ‬ ‫ָ‬ ‫ּוב ָא ֶרץ?‬ ‫יהי ָל ָש ֶבת‪ַ ,‬ה ַמ ְש ִפ ִילי ִל ְראֹות ַב ָש ַמיִם ָ‬ ‫ֹלקינּו ַה ַמגְ ִב ִ‬ ‫בֹודֹו‪.‬מי ַכיי ֱא ֵ‬ ‫ִ‬ ‫ְכ‬ ‫הֹוש ִיבי ִעם‪-‬נְ ִד ִיבים‪ִ ,‬עם נְ ִד ֵיבי ַעּמֹו‪.‬‬ ‫ימי ֵמ ָע ָפר ָדל‪ֵ ,‬מ ַא ְשּפֹת יָ ִרים ֶא ְביֹון‪ְ ,‬ל ִ‬ ‫ְמ ִק ִ‬ ‫מֹוש ִיבי ֲע ֶק ֶרת ַה ַביִת‪ֵ ,‬אם ַה ָבנִ ים ְׂש ֵמ ָחה‪ַ .‬ה ְללּויָ ּה‪.‬‬ ‫ִ‬ ‫הּודה ְל ָק ְדׁשֹו‪ ,‬יִ ְש ָר ֵאל‬ ‫יְתה יְ ָ‬ ‫ֹלעז‪ָ ,‬ה ָ‬ ‫ְב ֵצאת יִ ְש ָר ֵאל ִמ ִמ ְצ ַריִם‪ֵ ,‬בית יַ ֲעקֹב ֵמ ַעם ֵ‬ ‫לֹותיו‪ַ .‬היָם ָר ָאה וַ יַ נֹס‪ַ ,‬היַ ְר ֵדן יִ ּסֹב ְל ָאחֹור‪ֶ .‬ה ָה ִרים ָר ְקדּו ְכ ֵא ִילים‪ ,‬גְ ַבעֹות‬ ‫ַמ ְמ ְש ָ‬ ‫ִכ ְבנֵ י צֹאן‪ַ .‬מה ְלָך ַהיָם ִכי ָתנּוס‪ַ ,‬היַ ְר ֵדן ‪ִ -‬תּסֹב ְל ָאחֹור‪ֶ ,‬ה ָה ִרים ‪ִ -‬ת ְר ְקדּו‬ ‫לֹוה יַ ֲעקֹב‪ַ .‬הה ְֹפ ִכי‬ ‫חּולי ָא ֶרץ‪ִ ,‬מ ְל ְפנֵ י ֱא ַ‬ ‫ְכ ֵא ִילים‪ ,‬גְ ַבעֹות ִכ ְבנֵ י‪-‬צֹאן‪ִ .‬מ ְל ְפנֵ י ָאדֹון ִ‬ ‫נֹו‪-‬מיִם‪.‬‬ ‫ם‪-‬מיִם‪ַ ,‬ח ָל ִמיש ְל ַמ ְעיְ ָ‬ ‫ַהּצּור ֲאגַ ָ‬

‫‪123‬‬

‫‪The Oneg Haggadah Companion‬‬

Who am I? By Rabbi Yissocher Frand Rosh Yeshiva Ner Yisroel Baltimore

He raises the destitute from the dust; from the trash heaps, He uplifts the impoverished In the preface to Shaarei Yosher, Rav Shimon Shkop writes how each of us is defined by our “‫ ”אני‬who “I” am. For some, their sense of self includes me, myself and I. The scope of their care and concern is confined to themselves. For others, this extends to their wife, children, grandchildren and family relatives. And yet for others, their “I” incorporates their neighbours, community and friends. The true adam gadol is the individual whose “‫”אני‬ includes all of Klal Yisrael. It is the person who cares not only about themselves, their wife, their children, their friends and their community, but the world. His heart goes out for a fellow Jew he has never met, never heard of, who lives on the other side of the world. This lies behind the words of Hillel, “If I am not for myself, what I am? And when I am for myself, what am I?” (Pirkei Avos 1:14). Of course, we must take care of our own needs. But if that is the extent of who we are, and if that is how far our “I” reaches, then what are we? The true adam gadol (great man) is the one who realizes that life is not only about himself, but about others.

This does not mean you can solve everyone’s problems! But there is almost always something that we can do. And that is the definition of a great person: thinking about somebody else. Years ago, a woman working as a paediatric emergency room physician made aliyah to Israel. One day, while working in the ward, a woman walked in dressed in her wedding gown. But as this kallah walked into the emergency room, she had a different agenda in mind. “What can I do for you?” asked the physician. “A kallah on the day of her wedding has the power to give blessings,” the woman said. “I would like to give each and every child in this room a beracha that they have a refuah sheleimah (complete recovery)!” On a day when it would be most expected to think about oneself, this kallah was different. It was not simply “her day;” it was the day of each and every sick child in that hospital. This is what it means to step out of your own world and care for your fellow Jew as yourself. And that indeed is greatness.

The Oneg Haggadah Companion

124

‫"‪We raise the cup until we reach "who redeemed Israel‬‬

‫בֹותינּו ִמ ִמ ְצ ַריִם‪,‬‬ ‫ת‪-‬א ֵ‬ ‫עֹולם‪ֲ ,‬א ֶשר גְ ָא ָלנּו וְ גָ ַאל ֶא ֲ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָּתה ה' ֱא ֵ‬ ‫יענּו‬ ‫בֹותינּו יַ גִ ֵ‬ ‫אֹלקי ֲא ֵ‬ ‫ֹלקינּו וֵ ֵ‬ ‫ּומרֹור‪ֵ .‬כן ה' ֱא ֵ‬ ‫יענּו ַה ַליְ ָלה ַהזֶ ה ֶל ֱא ָכל‪ּ-‬בֹו ַמ ָצה ָ‬ ‫וְ ִהגִ ָ‬ ‫אתנּו ְל ָשלֹום‪ְ ,‬ש ֵמ ִחים ְב ִבנְ יַ ן ִע ֶירְך‬ ‫מֹוע ִדים וְ ִל ְרגָ ִלים ֲא ֵח ִרים ַה ָב ִאים ִל ְק ָר ֵ‬ ‫ְל ֲ‬ ‫יע ָד ָמם ַעל‬ ‫ּומן ַה ְפ ָס ִחים ֲא ֶשר יַ גִ ַ‬ ‫אכל ָשם ִמן ַהזְ ָב ִחים ִ‬ ‫בֹוד ֶתָך‪ .‬וְ נ ֹ ַ‬ ‫וְ ָש ִשים ַב ֲע ָ‬ ‫נֹודה ְלָך ִשיר ָח ָדש ַעל גְ ֻא ָל ֵתנּו וְ ַעל ְפדּות נַ ְפ ֵשנּו‪ָ .‬ברּוְך‬ ‫ִקיר ִמזְ ַב ֲחָך ְל ָרצון‪ ,‬וְ ֶ‬ ‫ַא ָתה ה'‪ ,‬גָ ַאל יִ ְש ָר ֵאל‪.‬‬

‫ָברּוְך‬

‫‪125‬‬

‫ּבֹורא ְפ ִרי ַהגָ ֶפן‪.‬‬ ‫עֹולם ֵ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ַא ָתה ה'‪ֱ ,‬א ֵ‬

‫‪The Oneg Haggadah Companion‬‬

‫רחצה‬ ‫‪We wash our hands and make the blessing.‬‬ ‫עֹולם‪ֲ ,‬א ֶשר ִק ְד ָשנּו‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָתה ה'‪ֱ ,‬א ֵ‬ ‫ֹותיו וְ ִצוָ נּו ַעל נְ ִט ַילת יָ ַדיִם‪.‬‬ ‫ְב ִמ ְצ ָ‬

‫‪126‬‬

‫‪The Oneg Haggadah Companion‬‬

‫מוציא‬ He takes out the matza in the order that he placed them, the broken one between the two whole ones; he holds the three of them in his hand and blesses "hamotsi" with the intention to take from the top one and "on eating matza" with the intention of eating from the broken one. Afterwards, he breaks off a kazayit from the top whole one and a second kazayit from the broken one and he dips them into salt and eats both while reclining.

‫ ֲא ֶשר ִק ְד ָשנּו‬,‫עֹולם‬ ָ ‫ֹלקינּו ֶמ ֶלְך ָה‬ ֵ ‫ ֱא‬,'‫ָברּוְך ַא ָתה ה‬ .‫ֹותיו וְ ִצוָ נּו ַעל נְ ִט ַילת יָ ַדיִם‬ ָ ‫ְב ִמ ְצ‬

‫מצה‬ ‫ ֲא ֶשר ִק ְד ָשנּו‬,‫עֹולם‬ ָ ‫ֹלקינּו ֶמ ֶלְך ָה‬ ֵ ‫ ֱא‬,'‫ָברּוְך ַא ָתה ה‬ .‫ֹותיו וְ ִצוָ נּו ַעל ֲא ִכ ַילת ַמ ָצה‬ ָ ‫ְב ִמ ְצ‬

The Oneg Haggadah Companion

127

What is the Rush? By Leonard Ormonde The Jewish People left Egypt in great haste. Perhaps the most famous explanation given for their sudden departure has to do with their spiritual regression. They had descended to the 49th level of spiritual impurity. They were on the brink of spiritual destruction. Had they remained a minute later, there was a danger that they would fall to the 50th level – to the point of no return. But the famous kabbalist, HaRav Shlomo Elyashiv, known as the Leshem, rejects this approach for a number of reasons. He notes how the Ten Plagues lasted across a period of one year during which time the Jewish People experienced a great level of Divine Providence. They beheld the great miracles that Hashem brought. With each plague that inflicted wounds upon the Egyptians, the Jewish People were spiritually healed. They had rejected idol-worship. It therefore seems impossible to say that they were close to sinking into oblivion. If so, there must be another explanation why the Jewish People could not remain in Egypt any longer and why they had to leave so suddenly. The Leshem explains that the real interpretation is for the diametric opposite reason. Klal Yisrael had to hurry to leave Egypt not because they would have otherwise lost all of their holiness but because they would have been nothing but holiness.

The piercing light of the Shechinah, Divine Presence, was released on the Seder night. If not for the immediate departure of Klal Yisrael, this awesome revelation of G-dliness would have filled the cosmos. It would have upset the equilibrium of good and evil, light and darkness within creation. All the evil forces of impurity and negativity would have been banished forever. The full revelation of Hashem’s Glory would have filled the world. The blinding truth of Hashem’s presence in the world would have been so obvious to one and all. Then, there would no longer have been any place for man to exercise his bechirah, freewill, to work in the service of Hashem. That they could not stay another moment was not because they were on a low level; it was because they were on an incredibly high level. Nevertheless, they were not ready at this time for a full redemption. They therefore had to leave in great haste so that their freewill remained intact, so that there was still room for them to serve Hashem. This insight gives us a glimpse into the power and prominence of the Exodus. Though redemption was not completed on Pesach, this is the paradigm for the forthcoming ultimate redemption which we currently await when evil will finally be destroyed forever.

The Oneg Haggadah Companion

128

Holiday of the Belt By Rabbi Yehoshua Hartman Hasmonean High School The author can be contacted at jdhartman120@gmail.com

Operation Entebbe successfully rescued over one hundred Jewish hostages on 4 July 1976 from the airport building in Uganda. IDF commandos stormed the building and loaded the hostages onto a plane that was safely transported to Israel. This included my friend Chizkiyahu Ben-Aran. At 1:30 am, he took off his glasses, watch and belt and lay down to rest, unsure of what was to come. He awoke an hour and a half later to the noise of Israeli soldiers. In the frenzy, Chizkiyahu grabbed his glasses and watch but couldn’t find his belt. Not ready to risk his life for a belt, he held onto his pants and raced to the airplane which took off and safely transported him to Israel. At the celebratory meal one year later, Chizkiyahu asked us to join him without wearing a belt and called this anniversary day by the name Chag Ha’Chagurah, “Holiday of the Belt” to commemorate the way he escaped into the plane without a belt. This is essentially no different to the Jewish People naming the Pesach holiday celebration by the name Chag Ha’Matzos to recall the haste that they left Egypt not having enough time to bake bread, so they were left with matzos. Why the focus upon the haste and that they left Egypt with matzah because the bread did not have time to leaven? Isn’t this a minor detail and triviality? Is there not far greater importance in

going from slavery to freedom? In fact, the haste we experienced leaving Egypt is nothing less than what defines us who we are as a nation. We were born as a nation on this very night which occurred amid haste. These beginnings would truly set the tone with matzah alluding to our eternal identity as a timeless nation. Our leaving in haste, explains the Maharal, allowed us to overcome time, because we were using less of it. We were not slaves to time but masters of it. Just as matzos are made within a minimal amount of time, so do the Jewish people exist above mundane and temporal considerations. R’ Yehuda HaLevi poetically articulated, “Slaves of time are slaves of slaves; a slave of Hashem is a free person.” Many people are slaves to time. Time dictates their life and everything around it. But the Jewish People transcends time. Someone who eats chametz, for this reason, is not simply failing to commemorate what food was eaten when we left Egypt; he is rather not commemorating who we are as a nation. Matzah is the physical manifestation of what happened to us spiritually when we speedily left Egypt and became unrestricted by time. It is this everimportant reality that we relive on this timeless night of Chag HaMatzos.

The Oneg Haggadah Companion

129

‫מרור‬ All present should take a kazayis of marror, dip into the charoses, shake off the charoses, make the blessing and eat without reclining.

‫ ֲא ֶשר ִק ְד ָשנּו‬,‫עֹולם‬ ָ ‫ֹלקינּו ֶמ ֶלְך ָה‬ ֵ ‫ ֱא‬,'‫ָברּוְך ַא ָתה ה‬ .‫ֹותיו וְ ִצוָ נּו ַעל ֲא ִכ ַילת ָמרֹור‬ ָ ‫ְב ִמ ְצ‬

The Oneg Haggadah Companion

130

Sweetness of Freedom By Rabbi Mashiach Kelaty Rabbi of Stanmore United Synagogue Sephardi Kehilla The author can be contacted at rabbikelaty@gmail.com Any kid worth his salt (water) will tell you that the Maror is meant to represent the “bitterness” that the Jews experienced in Egypt whilst the Charoset, which is meant to 'sweeten' the bitterness of the Maror, represents the cement that the Jews used to make the bricks. But did not the merciless Egyptians throw people (including babies) into the cement used to make the walls of the Egyptian cities? If this is the case – how can Charoset be used to 'sweeten' the Maror? One couldn't think of anything more horrific. It's like adding salt to an open wound. How is this possible? There is a Midrash that the heavenly accusers denounced the Jews by arguing that they were unworthy of salvation to pass through the Reed Sea. Did not the Jews serve idols just like the Egyptians? Did not the Egyptian taskmasters just act on orders? (Is this not reminiscent of the arguments of Nazi officers and collaborators after World War II?). How can you blame them? During the ensuing trial, continues the Midrash, the angel Gavriel presented a crucial piece of evidence. He approached the Heavenly Court, and in the middle of the proceedings, threw down an

item that was to swing the balance of the deadlock in favour of the Jews. It was a brick. But this was no ordinary brick. It was a brick containing the remains of a Jewish child that was used to make a wall. This brick proved beyond all doubt the unprecedented cruelty of the Egyptians. This diabolical act represented cruelty above and beyond the call of duty. This was no mere act of compliance. And Hashem let the Jews go – and the Egyptians were drowned. Now back to that Charoset. We now have a new understanding in what this edible cement represents. If it wasn’t for this brick, the Egyptians wouldn’t have been killed. But it was the baby in the brick saved all of Klal Yisrael. It is for this reason why the bitter Maror is “sweetened” by the Charoset. For the Charoset is the ultimate icon of freedom.

The Oneg Haggadah Companion

131

‫כורך‬ All present should take a kazayis from the third whole matza with a kazayis of marror, wrap them together and eat them while reclining and without saying a blessing. Before he eats it, he should say:

‫ ֵכן ָע ָשה ִה ֵלל ִבזְ ַמן ֶׁש ֵבית ַה ִמ ְק ָדׁש ָהיָ ה‬.‫זֵ ֶכר ְל ִמ ְק ָדׁש ְכ ִה ֵלל‬ :‫ ְל ַקיֵ ם ַמה ֶשנֶ ֱא ַמר‬,‫אֹוכל ְביַ ַחד‬ ֵ ְ‫ּומרֹור ו‬ ָ ‫ּכֹורְך ַמ ָצה‬ ֵ ‫ ָהיָ ה‬:‫ַקיָ ם‬ .‫אכ ֻלהּו‬ ְ ֹ ‫ּומרו ִׂרים י‬ ְ ‫ַעל ַמּצֹות‬

The Oneg Haggadah Companion

132

Matzah and Marror: Bittersweet By Rabbi Yonasan Caller Yeshivas Aish HaTorah The author can be contacted at ycaller@aish.com

The eating together of matzah and marror seems self-contradictory based on their opposite symbolisms. Matzah is the emblem of freedom. Marror is the sign of the bitterness of slavery! Shouldn’t they remain separate? There is a paradox within the matzah itself. In one sense, it is a reminder of the journey to freedom that the Jewish People experienced. Leaving Egypt in haste prevented the dough from rising. But matzah is also called lechem oni, “bread of affliction” eaten during the bitter slavery! How can matzah represent both slavery and freedom? Sfas Emes holds that one of the most fundamental messages of Seder night is the Masterplan and “order” through which Hashem runs the world. No event is random that is devoid of meaning. Every event is part of a designated process as planned and executed for the ultimate good of Hashem. This is why it is called “Seder night” – a night of order. Those events might seem chaotic, challenging and painful, they are, actually, part of a guided, mapped process carrying us and the world towards the ultimate good.

Matzah itself highlights this same lesson. The very same “bread of affliction” is also the symbol of freedom. The events of the world, in our own lives and in the lives of the Jewish People, are being orchestrated by Hashem for the very best. Some of the journey is pleasurable. Other parts are far more challenging or even incomprehensible. Yet Seder night and its mitzvos remind us that each step is a step along the path to true goodness.

In light of this, eating matzah together with marror is the ideal. Joining them together helps us internalize the key message of Seder night – that the bitter times themselves are steps on the mapped road towards ultimate good.

The Oneg Haggadah Companion

133

Korech

By Rabbi Benyomin Hoffman

The author can be contacted at leibhoff@gmail.com

We eat a “sandwich” of Matzah and Maror as Hillel states was done in the Bais HaMikdash. The Rambam states that in that time one made a blessing ‫אשר קדשנו במצותיו וצונו על אכילת מצות ומרורים‬ and then we eat the “sandwich.” Nowadays we eat it without a blessing. What is the method of making the “sandwich”? Rabenu Chananel (Pesachim 116a) states that the “sandwich is made by the Maror around the Matzah. Haggadas haMoadim uZamanim (page207) understands Sefer Chinuch that the Maror is placed on top of the Matzah but neither wraps the other. Aruch haShulchan (O.C. 145:7) writes that one places the Maror between the two broken pieces of Matzah since the Matzah nowadays is from the Torah and the Maror is only from Rabbinical decree. Others state we use the third Matzah since the first two were used for the eating of Matzah by itself. What do we accomplish according to halacha by eating the “sandwich”? 1. Eating the “sandwich” alone is problematic in the current era according to all opinions (even Hillel). 2. Eating the “sandwich” alone is acceptable in the time of the Bais haMikdash according to all opinions. 3. Hillel says eating the “sandwich” alone was obligatory in the time of the Bais haMikdash (the Rabbis disagree) 4. Eating the Maror alone is problematic in the current era according to Hillel

5. Eating Maror in the “sandwich” alone is problematic in the current era according to the Rabbis. 6. No consensus was reached. In order to fulfill the Mitzvah of Maror, we follow both opinions. We eat the proscribed amount of Matzah by itself with a blessing. Then we eat the proscribed amount of Maror by itself with a blessing. Afterwards we eat the “sandwich” of with the proscribed amounts of Matzah and of Maror. Why do we not make a blessing on this eating nowadays? Abudraham and others state we do not make a blessing since we already filled out stomachs from these foods (just eat each separately) and thus do not make an additional blessing. Others state that we only do this action as a ‫זכר‬ (remembrance) since we are unsure if the halacha is like Hillel or his disputants. Lavush and others state that a blessing was made on Matzah and again on Maror and thus another blessing would be an unnecessary blessing. Thus, many Poskim say that one should have in mind when making the earlier blessing also Korech and not have a “removal of your attention” between starting to eat the Matzah mitzvah and the “sandwich.” (O.C. 475:16-18). What do we say upon eating the “sandwich”: The standard text is: This is what Hillel did at the time when the Bais haMikdash was standing. He would combine the Korban Pesach, Matzah and Maror and eat them together, according to the verse (BaMidbar 9,11), “They should eat it together with Matzos and Maror.” Shulchan Aruch (O.C. 475:1) states one only says “Remembrance to the Mikdash like Hillel” and then one eats. Others begin with the phrase “Remembrance to the Mikdash like Hillel” and then states the rest of the standard text.

The Oneg Haggadah Companion

134

Others add the word “Pesach” with Matzah and Maror; discussion whether acceptable if it is included or not. Why do we mention the verse from Pesach Sheni (BaMidbar) and not the verse from the 1st Peasch (Shmos 9,11)? Rashash (Pesachim 116a): The verse from Shmos does not specify Matzos. The verse from Pesach Sheni reveals to us that Matzah is to be eaten together with the Pesach and Maror and also applies to Pesach Rishon. Chasam Sofer (shu”t O.C. siman 140;1): the verses from Pesach Rishon state the Pesach and Matzah are eaten by themselves but does not do so for Maror. The verse from Pesach Sheni indicates Maror is also eaten alone since one Mitzvah does not nullify another Mitzvah. Haggadas Kol Yehudah (page 160) cites the Belzer Rebbe: Mention the verse from Pesach Sheni so that when we eat the “sandwich” on Pesach night we should mention the possibility that the Bais HaMikdash might be rebuilt between Pesach Rishon and Pesach Sheni, and then we would merit to offering the Pesach Sheni. When is the text said? Some said the text prior to eating the “sandwich” to expound the reason why we are eating it. Others state that that we say the text after the eating the “sandwich” due to a technical reason. The blessing made over the Matzah extends to eating the Matzah in the “sandwich” (which Hillel says is the main mitzvah) so they should not be an interruption. Others say we do not say the text at all since already eat the “sandwich.”

Allusions in the eating of the Korech: 1. Alshich (Toras Moshe Shmos 12,9): the Matzah represents freedom and the Maror alludes to slavery; this “sandwich” teaches that a person needs to remember the time of slavery even when one is now free. 2. Alshich (same): offers another reason that Matzah alludes to the Yetzer Tov and Maror

alludes to the the Yetzer Ra (see the Zohar). One needs to serve HaShem with both inclinations. 3. Shelah haKodesh (Pesachim Matzah Ashira Derash 3:393): Matzah teaches on the specialness of the world. The world is a “dough” mixture of water and land; every dough requires the leavening agent in order to rise. Matzah does not have any leavening agent which shows that the world is not yet complete. The Korban Pesach alludes to the concept of judgement (like done in Egypt). Maror alludes to Torah which is the ingredient that provides the “taste” and value of the “dough” (world). 4. The Tzlach (Derush 43 Shabbos haGadol 4): when a person finds bitterness in one’s life, then one should not rely on Matzah (the daily grind of life) but combine with Pesach, the learning of Torah so one can bring the feeling of freedom even in the time of bitterness. 5.The Tzlach (same): offers another reason that when a Rasha exists within his bad ways, he is not able to feel the low level of his life. So too while the Jews were in Egypt they did not feel the low level which they had sunk into. However, once they withdrew from their bad ways they became embittered with their prior evil ways. Therefore, Hillel the “sandwich” displays the redemption (Matzah) is the time that one really feels the Maror. 6. Sefes Emes (Pesach 5658): the Jews only merited to the salvation and freedom (that is alluded by the Matzah) since the Egyptians prevented the Jews from intermingling with them by embittering their lives with the hard work alluded in Maror. 7. Sefes Emes (same): the bitterness of Galus is not something separate from the desire of HaShem. It does not mean that HaShem would change His Will in the time of Redemption since HaShem has only one desire. Therefore, the “sandwich” alludes that the bitterness and the redemption are one unified desire. 8. Yetiv Panim (Shabbos haGadol 26): Just as we do not eat the bitter Maror because it is sweet and desirous, so we eat the Matzah is not eaten because of its good taste, but both are united in

The Oneg Haggadah Companion

135

that they are eaten for the same reason to fulfill the command of HaShem. Thus we eat the two items to reflect that each is eaten with the same intention, for HaShem.

symbol of the service of going out to freedom with an outstretched arm; whereas Maror is the symbol of the service of an Eved. We combine the two to reflect the need for both.

9. Haggadas Meir Nasiv: the “sandwich” reflects the positive nature of the Jews that even after all their suffering (Maror) when they obtained their freedom (Matzah), they did not seek revenge and were not happy about the fall of their enemies.

15. Bnai Yissachor (Maamar Chodesh Nissan Maamar 4, derush 10): There are three foundations of the world: Torah, Avodah, and Gemilas Chasadim (Pirkei Avos 1,2). Torah is Matzah (flour and water); Avodah is Pesach (“guard this service”); and Gemilas Chasadim is Maror (called ‫ חסא‬that HaShem as mercy on us). Thus, the “sandwich” is to remind us not to be overwhelmed by the Exile (the loss of our Bais haMikdash) since HaShem will supply us with our needs.

10. Beiur haMeir (Derush for Pesach d”h benusach): the “sandwich” joined and united the midah of mercy (Matzah) with the midah of strickness (Maror) and turned bitterness into sweetness by the act of eating these two elements together. 11. Minchas Tzion (Haggadah shel Pesach d”h cein asah Hillel): Matzah is an allusion to the concept that the first night of Pesach is an ‫עץ‬ ‫ רצון‬time for redemption and salvation for all generations; Maror alludes to Tisha be’Av a day of bitterness. This two days always occur on the same day of the week as cited by many (Machzor Vitry, Abudraham and others) through a means of ‫( א"ת ב"ש‬first night of Pesach = ‫א‬, same day of the week as ‫)תשעה באב‬. 12. Siduro shel Shabbos (chelek 4, shoresh 7, anaf 2, aleh 13): The greatness of Pesach is that the great revelation reaches to even the lowest levels, from Matzah to Maror. The two levels both reflect their praise of HaShem. 13. Atares Yeshua (Haggadas Pesach d”h zecher leMikdash): the gematria of ‫ כרך‬is the same as the gematria of 240( ‫ ;)עמלק‬also the gematria of ‫ כרך מצה מרור‬has the same gematria of ‫אשר קרך‬ (which is said the war with Amalek). Thus, Hillel established this custom to fix the damage that Amalek did to the holiness of the Jewish nation.

16. Bircas haShir (on chachum who omar): Pesach has taste and smell alluding to the Jew that has Torah, Mitzvos and good deeds. Matzah has taste but no smell alluding to the Jew that has Torah but not Mitzvos and good deeds. Maror has no smell and no taste which alludes to the Jew that does not have Mitzvos, good deeds or Torah. Hillel demonstrates the love of HaShem by the act of the “sandwich.” 17. Dudaim beSadeh (Derush leShabbos haGadol): Maror alludes to the Yetzer haRa. The advice of Chaza”l (Avos 4,1) that a Gibor is one that overpowers one’s Yetzer. Thus, the “sandwich” has the Matzah covers the Maror from two sides. 18. Haggadah mhullal betishbachos (page 207): The purpose of the Redemption from Egypt was to be spiritually free to receive the Torah (Matzah); the purpose of the Exile in Egypt was to purify ourselves physically to be fitting to receive the Torah (Maror). The “sandwich” expresses the dual needs to achieve our ultimate purpose.

14. Atares Yeshua (same): Hillel exemplified the attribute of humility, which he maintains is the main service of a person in life. Yet there are times that a person must make an appearance of strength in their service. Thus, Matzah was the

The Oneg Haggadah Companion

136

‫שולחן עורך‬ We eat and drink.

The Oneg Haggadah Companion

137

‫צפון‬ After the end of the meal, all those present take a kazayis from the matza that was concealed for the afikoman and eat a kazayis from it while reclining.

Before eating the afikoman, he should say:

‫זֵ ֶכר ְל ָק ְר ָּבן ֶּפ ַסח ָהנֶ ֱא ַכל ַעל ָהשׁו ַֹבע‬

Afikoman The Oneg Haggadah Companion

138

Afikoman: Put Away for Safekeeping By Osher Chaim Levene Orah The author can be contacted at osher.levene@googlemail.com

There is a widespread custom of children snatching the afikoman which helps them stay awake until the end of the meal (Pesachim 109a; Rambam, Chometz uMatzah 7:3). This takes place after Yachatz (which means “divide into two”) which marks breaking the middle matzah with the larger broken piece “hidden” away. Later at Tzafon, the father is ‘held to ransom’ when the afikoman is recovered to be eaten as “dessert” as a remembrance of the korbon Pesach. (The Greek term afikoman means “that which comes after”.) It is the chocham, wise son (Pesachim 119a) who is taught the halacha how its taste lingers as nothing else can be eaten afterwards. The symbolism behind all this can be better understood by seeing Jewish life as a journey of two halves: olam hazeh, “this world” as the passage towards olam haba, “the world to come”. Life is not to take pleasure in the here-and-now of the present. It is lived with an eye to the future in the eternal reward “hidden” away for safekeeping in the hereafter. Breaking the matzah into two, then, elegantly hints at the interrelationship between these two worlds. The smaller piece relates to olam hazeh; the larger portion for the afikoman that is “hidden” away hints at olam haba (Shelah HaKodosh). In contrast to the pleasures of olam hazeh that “come and go”, the taste of the afikoman, as the epitome of olam haba, lingers. This is the perfect message to teach the chocham, wise son, as a chocham is defined as “one who sees the future” (Tamid 32a). Importantly, it teaches children to postpone any instant gratification of olam hazeh in favour of anticipating the future stage of Tzafon (which means “hidden”) focused on the future “hidden”

world of olam haba. This beautifully sheds light on a cryptic Midrash (Midrash Peliah 103) how Yitzchak showed the afikoman to Eisav following Yaakov’s deceptive taking of the blessings (Bereishis 27:33). Interestingly, the Minchas Eliyahu observes how b’mirmah “craftily” shares the same numerical value as afikoman (287). Yitzchak’s twins divided olam hazeh (Eisav) and olam haba (Yaakov) between them. Due to Eisav’s unwillingness to become Yaakov’s partner to use olam hazeh as the means to get to olam haba, Rivkah convinced Yaakov to act b’mirmah, craftily, to obtain Yitzchak’s blessings. The slaughtered goat brought to Yitzchak is associated with the korbon pesach later used to initiate the Children of Israel at their national birth on Pesach to live a life of “avodah”, divine worship. But to live a life of avodah, there is the frequent need to craftily wrestle away part of olam hazeh to perform mitzvos that can be put away for olam haba. Your Yachatz has to the act of breaking the world into two parts: the smaller portion in olam hazeh and the larger portion to await us in olam haba. We suitably reward children at the Seder for their “delayed satisfaction”. We train them to act like a chocham by thinking and investing in the future. To cleverly push off physical desires in olam hazeh in favour of the eternal reward of olam haba as alluded to in the afikoman whose eternal taste will remain forever.

The Oneg Haggadah Companion

139

‫ברך‬ ‫‪We pour the third cup and recite the Grace over the Food‬‬

‫יִמ ֵלא ְשחֹוק‬ ‫ִשיר ַה ַמ ֲעלֹות‪ְ ,‬בשּוב ה' ֶאת ִש ַיבת ִצּיֹון ָהיִ ינּו ְכח ְֹל ִמים‪ָ .‬אז ָ‬ ‫אמרּו ַבּגֹויִם‪ִ :‬הגְ ִדיל ה' ַל ֲעׂשֹות ִעם ֵא ֶלה‪ִ .‬הגְ ִדיל ה'‬ ‫ּולׁשֹונֵ נּו ִרנָ ה‪ָ .‬אז י ֹ ְ‬ ‫ִפינּו ְ‬ ‫יקים ַבנֶ גֶ ב‪ַ .‬הּז ְֹר ִעים‬ ‫יתנּו ַכ ֲא ִפ ִ‬ ‫ׁשּובה ה' ֶאת ְש ִב ֵ‬ ‫ַל ֲעׂשֹות ִע ָמנּו‪ָ ,‬היִ ינּו ְש ֵמ ִחים‪ָ .‬‬ ‫ּובכֹה נ ֵֹשא ֶמ ֶשְך ַהזָ ַרע‪ּ ,‬בֹא יָבֹא ְב ִרנָ ה נ ֵֹשא‬ ‫ְב ִד ְמ ָעה‪ְ ,‬ב ִרנָ ה יִ ְקצֹרּו‪ָ .‬הלֹוְך יֵ ֵלְך ָ‬ ‫ֲא ֻלּמ ָֹתיו‪.‬‬

‫‪The leader begins:‬‬

‫ּבֹותי נְ ָב ֵרְך‪:‬‬ ‫ַר ַ‬

‫‪The group responds:‬‬

‫עֹולם‪.‬‬ ‫יְ ִהי ֵשם ה' ְמב ָֹרְך ֵמ ַע ָתה וְ ַעד ָ‬ ‫‪The leader continues:‬‬

‫עֹולם‪.‬‬ ‫יְ ִהי ֵשם ה' ְמב ָֹרְך ֵמ ַע ָתה וְ ַעד ָ‬ ‫ֹלקינּו] ֶש ָא ַכ ְלנּו ִמ ֶשלֹו‪.‬‬ ‫[א ֵ‬ ‫ּבֹותי‪ ,‬נְ ָב ֵרְך ֱ‬ ‫ִב ְרׁשּות ָמ ָרנָ ן וְ ַר ָבנָ ן וְ ַר ַ‬ ‫‪The leader continues:‬‬

‫ּובטּובֹו ָחיִ ינּו‬ ‫ֹלקינּו] ֶש ָא ַכ ְלנּו ִמ ֶשלֹו ְ‬ ‫[א ֵ‬ ‫ָברּוְך ֱ‬ ‫‪The leader continues:‬‬

‫ּובטּובֹו ָחיִ ינּו‬ ‫ֹלקינּו] ֶש ָא ַכ ְלנּו ִמ ֶשלֹו ְ‬ ‫[א ֵ‬ ‫ָברּוְך ֱ‬

‫עֹולם ֻכּלֹו ְבטּובֹו ְב ֵחן ְב ֶח ֶסד‬ ‫עֹולם‪ַ ,‬הזָ ן ֶאת ָה ָ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָתה ה'‪ֱ ,‬א ֵ‬ ‫ּובטּובֹו ַהגָ דֹול ָת ִמיד לֹא‬ ‫עֹולם ַח ְסדֹו‪ְ .‬‬ ‫נֹותן ֶל ֶחם ְל ָכל ָב ָשר ִכי ְל ָ‬ ‫ּוב ַר ֲח ִמים‪ ,‬הּוא ֵ‬ ‫ְ‬ ‫עֹולם וָ ֶעד‪ַ .‬ב ֲעבּור ְשמֹו ַהגָ דֹול‪ִ ,‬כי הּוא ֵאל זָ ן‬ ‫ָח ַסר ָלנּו‪ ,‬וְ ַאל יֶ ְח ַסר ָלנּו ָמזֹון ְל ָ‬ ‫ּיֹותיו ֲא ֶשר ָב ָרא‪ָ .‬ברּוְך ַא ָתה ה'‪,‬‬ ‫ּומ ִכין ָמזֹון ְל ָכל ְב ִר ָ‬ ‫ּומ ִטיב ַלּכֹל‪ֵ ,‬‬ ‫ּומ ַפ ְרנֵ ס ַלּכֹל ֵ‬ ‫ְ‬ ‫ַהזָ ן ֶאת ַהּכֹל‪.‬‬ ‫‪140‬‬

‫‪The Oneg Haggadah Companion‬‬

‫טֹובה ְּור ָח ָבה‪ ,‬וְ ַעל‬ ‫בֹותינּו ֶא ֶרץ ֶח ְמ ָדה ָ‬ ‫ֹלקינּו ַעל ֶש ִהנְ ַח ְל ָת ַל ֲא ֵ‬ ‫נֹודה ְלָך ה' ֱא ֵ‬ ‫ֶ‬ ‫יתָך‬ ‫יתנּו ִמ ֵבית ֲע ָב ִדים‪ ,‬וְ ַעל ְב ִר ְ‬ ‫ּופ ִד ָ‬ ‫ֹלקינּו ֵמ ֶא ֶרץ ִמ ְצ ַריִם‪ְ ,‬‬ ‫אתנּו ה' ֱא ֵ‬ ‫הֹוצ ָ‬ ‫ֶש ֵ‬ ‫הֹוד ְע ָתנּו‪ ,‬וְ ַעל ַחיִ ים ֵחן‬ ‫ּתֹור ְתָך ֶש ִל ַמ ְד ָתנּו‪ ,‬וְ ַעל ֻח ֶקיָך ֶש ַ‬ ‫ֶש ָח ַת ְמ ָת ְב ְב ָש ֵרנּו‪ ,‬וְ ַעל ָ‬ ‫אֹותנּו ָת ִמיד‪ְ ,‬ב ָכל יֹום‬ ‫ּומ ַפ ְרנֵ ס ָ‬ ‫וָ ֶח ֶסד ֶשחֹונַ נְ ָתנּו‪ ,‬וְ ַעל ֲא ִכ ַילת ָמזֹון ָש ַא ָתה זָ ן ְ‬ ‫ּוב ָכל ָש ָעה‪:‬‬ ‫ּוב ָכל ֵעת ְ‬ ‫ְ‬ ‫יִת ָב ַרְך ִש ְמָך ְב ִפי ָכל‬ ‫אֹותְך‪ְ ,‬‬ ‫ּומ ָב ְר ִכים ָ‬ ‫מֹודים ָלְך ְ‬ ‫ֹלקינּו‪ֲ ,‬אנַ ְחנּו ִ‬ ‫וְ ַעל ַהּכל ה' ֱא ֵ‬ ‫ֹלקיָך ַעל ָה ָא ֶרץ‬ ‫ּוב ַר ְכ ָת ֶאת ה' ֱא ֵ‬ ‫עֹולם וָ ֶעד‪ַ .‬כ ָכתּוב‪ :‬וְ ָא ַכ ְל ָת וְ ָש ַב ְע ָת ֵ‬ ‫ַחי ָת ִמיד ְל ָ‬ ‫ּטֹובה ֲא ֶשר נָ ַתן ָלְך‪ָ .‬ברּוְך ַא ָתה ה'‪ַ ,‬על ָה ָא ֶרץ וְ ַעל ַה ָמזֹון‪:‬‬ ‫ַה ָ‬

‫רּוש ַליִם ִע ֶירָך וְ ַעל ִצּיֹון ִמ ְש ַכן‬ ‫ֹלקינּו ַעל יִ ְש ָר ַאל ַע ֶמָך וְ ַעל יְ ָ‬ ‫ַר ֵחם נָ א ה' ֱא ֵ‬ ‫יחָך וְ ַעל ַה ַביִת ַהגָ דֹול וְ ַה ָקדֹוׁש ֶשנִ ְק ָרא ִש ְמָך‬ ‫בֹודָך וְ ַעל ַמ ְלכּות ֵבית ָדוִ ד ְמ ִש ֶ‬ ‫ְכ ֶ‬ ‫יחנּו‪ ,‬וְ ַה ְרוַ ח ָלנּו ה'‬ ‫ֹלקינּו ָא ִבינּו‪ְ ,‬ר ֵענּו זּונֵ נּו ַפ ְרנְ ֵסנּו וְ ַכ ְל ְכ ֵלנּו וְ ַה ְרוִ ֵ‬ ‫ָע ָליו‪ֱ :‬א ֵ‬ ‫ֹלקינּו‪ ,‬לֹא ִל ֵידי ַמ ְתנַ ת‬ ‫רֹותינּו‪ .‬וְ נָ א ַאל ַת ְצ ִר ֵיכנּו ה' ֱא ֵ‬ ‫ֹלקינּו ְמ ֵה ָרה ִמ ָכל ָצ ֵ‬ ‫ֱא ֵ‬ ‫דֹושה‬ ‫תּוחה ַה ְק ָ‬ ‫אתם‪ִ ,‬כי ִאם ְליָ ְדָך ַה ְמ ֵל ָאה ַה ְפ ָ‬ ‫ָב ָשר וָ ָדם וְ לֹא ִל ֵידי ַה ְלוָ ָ‬ ‫עֹולם וָ ֶעד‪.‬‬ ‫וְ ָה ְר ָח ָבה‪ֶ ,‬שלֹא נֵ בֹוׁש וְ לֹא נִ ָכ ֵלם ְל ָ‬

‫יעי ַה ַש ָבת ַהגָ דול‬ ‫ּוב ִמ ְצוַ ת יֹום ַה ְש ִב ִ‬ ‫ֹותיָך ְ‬ ‫ֹלקינּו ְב ִמ ְצ ֶ‬ ‫ְר ֵצה וְ ַה ֲח ִל ֵיצנּו ה' ֱא ֵ‬ ‫נּוח ּבֹו ְב ַא ֲה ָבה‬ ‫וְ ַה ָקדֹוׂש ַהזֶ ה‪ִ .‬כי יֹום זֶ ה גָ דֹול וְ ָקדֹוׁש הּוא ְל ָפנֶ יָך ִל ְש ָבת ּבֹו וְ ָל ַ‬ ‫ֹלקינּו ֶשּלֹא ְת ֵהא ָצ ָרה וְ יָ גֹון וַ ֲאנָ ָחה ְביֹום‬ ‫יח ָלנּו ה' ֱא ֵ‬ ‫ָך‪ּ.‬וב ְרצֹונְ ָך ָהנִ ַ‬ ‫ְכ ִמ ְצוַ ת ְרצֹונֶ ִ‬ ‫רּוש ַליִם ִעיר ָק ְד ֶשָך ִכי‬ ‫ּוב ִבנְ יַ ן יְ ָ‬ ‫ֹלקינּו ְבנֶ ָח ַמת ִצּיֹון ִע ֶירָך ְ‬ ‫נּוח ֵתנּו‪ .‬וְ ַה ְר ֵאנּו ה' ֱא ֵ‬ ‫ְמ ָ‬ ‫ּוב ַעל ַהנֶ ָחמֹות‪.‬‬ ‫ַא ָתה הּוא ַב ַעל ַהיְ ׁשּועֹות ַ‬ ‫‪141‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יִפ ֵקד וְ יִ זָ ֵכר‬ ‫יע וְ יֵ ָר ֶאה וְ יֵ ָר ֶצה וְ יִ ָש ַמע וְ ָ‬ ‫בֹותינּו‪ ,‬יַ ֲע ֶלה וְ יָבֹא וְ יַ גִ ַ‬ ‫אֹלקי ֲא ֵ‬ ‫ֹלקינּו וֵ ֵ‬ ‫ֱא ֵ‬ ‫רּוש ַליִם‬ ‫יח ֶבן ָדוִ ד ַע ְב ֶדָך‪ ,‬וְ זִ ְכרֹון יְ ָ‬ ‫בֹותינּו‪ ,‬וְ זִ ְכרֹון ָמ ִש ַ‬ ‫ּופ ְקּדֹונֵ נּו‪ ,‬וְ זִ ְכרֹון ֲא ֵ‬ ‫זִ ְכרֹונֵ נּו ִ‬ ‫ּול ֶח ֶסד‬ ‫טֹובה ְל ֵחן ְ‬ ‫יטה ְל ָ‬ ‫ִעיר ָק ְד ֶשָך‪ ,‬וְ זִ ְכרֹון ָכל ַע ְמָך ֵבית יִ ְש ָר ַאל ְל ָפנֶ יָך‪ִ ,‬ל ְפ ֵל ָ‬ ‫טֹובה‬ ‫ֹלקינּו ּבֹו ְל ָ‬ ‫ּול ָשלֹום ְביֹום ַחג ַה ַמּצֹות ַהזֶ ה זָ ְכ ֵרנּו ה' ֱא ֵ‬ ‫ּול ַר ֲח ִמים‪ְ ,‬ל ַחיִ ים ְ‬ ‫ְ‬ ‫ׁשּועה וְ ַר ֲח ִמים חּוס וְ ָחנֵ נּו‬ ‫ּוב ְד ַבר יְ ָ‬ ‫יענּו בֹו ְל ַחיִ ים‪ִ .‬‬ ‫הוש ֵ‬ ‫ּופ ְק ֵדנּו בֹו ִל ְב ָר ָכה וְ ִ‬ ‫ָ‬ ‫יענּו‪ִ ,‬כי ֵא ֶליָך ֵעינֵ ינּו‪ִ ,‬כי ֵאל ֶמ ֶלְך ַחּנּון וְ ַרחּום ָא ָתה‪.‬‬ ‫הֹוש ֵ‬ ‫וְ ַר ֵחם ָע ֵלינּו וְ ִ‬

‫יָמינּו‪ָ .‬ברּוְך ַא ָתה ה'‪ּ ,‬בֹונֶ ה ְב ַר ֲח ָמיו‬ ‫רּוש ַליִם ִעיר ַהּק ֶֹדׁש ִב ְמ ֵה ָרה ְב ֵ‬ ‫ּובנֵ ה יְ ָ‬ ‫ְ‬ ‫רּוש ַליִם‪ָ .‬א ֵמן‪.‬‬ ‫יְ ָ‬ ‫ּבֹור ֵאנּו‬ ‫עֹולם‪ָ ,‬ה ֵאל ָא ִבינּו ַמ ְל ֵכנּו ַא ִד ֵירנּו ְ‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוךְ ַא ָתה ה'‪ֱ ,‬א ֵ‬ ‫רֹועה יִ ְש ָר ַאל ַה ֶמ ֶלְך ַהּטֹוב וְ ַה ֵמ ִטיב‬ ‫רֹוענּו ֵ‬ ‫דֹושנּו ְקדֹוׁש יַ ֲעקֹב ֵ‬ ‫יֹוצ ֵרנּו ְק ֵ‬ ‫ּגֹוא ֵלנּו ְ‬ ‫ֲ‬ ‫יטיב ָלנּו‪ .‬הּוא גְ ָמ ָלנּו הּוא‬ ‫ַלּכל ֶש ְב ָכל יֹום וָ יֹום הּוא ֵה ִטיב‪ ,‬הּוא ֵמ ִטיב‪ ,‬הּוא יֵ ִ‬ ‫ּול ֶרוַ ח ַה ָצ ָלה וְ ַה ְצ ָל ָחה‪ְ ,‬ב ָר ָכה‬ ‫ּול ַר ֲח ִמים ְ‬ ‫ּול ֶח ֶסד ְ‬ ‫גֹומ ֵלנּו הּוא יִ גְ ְמ ֵלנּו ָל ַעד‪ְ ,‬ל ֵחן ְ‬ ‫ְ‬ ‫ּומ ָכל טּוב‬ ‫יׁשּועה נֶ ָח ָמה ַפ ְרנָ ָסה וְ ַכ ְל ָכ ָלה וְ ַר ֲח ִמים וְ ַחיִ ים וְ ָשלֹום וְ ָכל טֹוב‪ִ ,‬‬ ‫ָ‬ ‫וִ‬ ‫עֹולם ַעל יְ ַח ְס ֵרנּו‪.‬‬ ‫ְל ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫יִת ָב ַרְך ַב ָש ַמיִם ָ‬ ‫עֹולם וָ ֶעד‪ָ .‬ה ַר ֲח ָמן הּוא ְ‬ ‫יִמלֹוְך ָע ֵלינּו ְל ָ‬ ‫ָה ַר ֲח ָמן הּוא ְ‬ ‫יִת ַה ַדר‬ ‫ּולנֵ ַצח נְ ָצ ִחים‪ ,‬וְ ְ‬ ‫יִת ָפ ַאר ָבנּו ָל ַעד ְ‬ ‫ּדֹורים‪ ,‬וְ ְ‬ ‫ָה ַר ֲח ָמן הּוא יִ ְש ַת ַבח ְלדֹור ִ‬ ‫יְפ ְרנְ ֵסנּו ְב ָכבֹוד‪ָ .‬ה ַר ֲח ָמן הּוא יִ ְשּבֹור‬ ‫עֹול ִמים‪ָ .‬ה ַר ֲח ָמן הּוא ַ‬ ‫עֹול ֵמי ָ‬ ‫ּול ְ‬ ‫ָבנּו ָל ַעד ְ‬ ‫קֹומ ִמּיּות ְל ַא ְר ֵצנּו‪ָ .‬ה ַר ֲח ָמן הּוא יִ ְש ַלח ָלנּו‬ ‫יֹול ֵיכנּו ְ‬ ‫ארנּו‪ ,‬וְ הּוא ִ‬ ‫ֻע ֵלנּו ֵמ ַעל ַצוָ ֵ‬ ‫ְב ָר ָכה ְמ ֻר ָבה ַב ַביִת ַהזֶ ה‪ ,‬וְ ַעל ֻש ְל ָחן זֶ ה ֶש ָא ַכ ְלנּו ָע ָליו‪ָ .‬ה ַר ֲח ָמן הּוא יִ ְש ַלח ָלנּו‬ ‫ֶאת ֵא ִליָ הּו ַהנָ ִביא זָ כּור ַלּטֹוב‪ ,‬וִ ַיב ֶשר ָלנּו ְבׂשֹורֹות טֹובֹות יְ ׁשּועֹות וְ נֶ ָחמֹות‪.‬‬

‫‪142‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ָה ַר ֲח ָמן הּוא ָיְב ֵרְך‬ ‫ֶאת ַב ֲע ִלי ‪ִ /‬א ְש ִתי‪.‬‬ ‫מֹורי] ַב ַעל ַה ַביִת ַהזֶ ה‪.‬‬ ‫[א ִבי ִ‬ ‫ָה ַר ֲח ָמן הּוא ָיְב ֵרְך ֶאת ָ‬ ‫מֹור ִתי] ַב ֲע ַלת ַה ַביִת ַהזֶ ה‪,‬‬ ‫[א ִמי ָ‬ ‫וְ ֶאת ִ‬ ‫יתם וְ ֶאת זַ ְר ָעם וְ ֶאת ָכל ֲא ֶשר ָל ֶהם‪.‬‬ ‫אֹותם וְ ֶאת ֵב ָ‬ ‫ָ‬ ‫בֹותינּו ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעקֹב ַבּכֹל‬ ‫אֹותנּו וְ ֶאת ָכל ֲא ֶשר ָלנּו‪ְ ,‬כמֹו ֶשנִ ְת ָב ְרכּו ֲא ֵ‬ ‫ָ‬ ‫אמר‪ָ ,‬א ֵמן‪.‬‬ ‫אֹותנּו ֻכ ָלנּו יַ ַחד ִב ְב ָר ָכה ְש ֵל ָמה‪ ,‬וְ נ ֹ ַ‬ ‫ִמּכֹל ּכֹל‪ֵ ,‬כן ָיְב ֵרְך ָ‬

‫יהם וְ ָע ֵלינּו זְ כּות ֶש ְת ֵהא ְל ִמ ְש ֶמ ֶרת ָשלֹום‪ .‬וְ נִ ָשא ְב ָר ָכה‬ ‫ַב ָמרֹום יְ ַל ְמדּו ֲע ֵל ֶ‬ ‫ֹלקים וְ ָא ָדם‪.‬‬ ‫אֹלהי יִ ְש ֵענּו‪ ,‬וְ נִ ְמ ָצא ֵחן וְ ֵש ֶכל טֹוב ְב ֵעינֵ י ֱא ִ‬ ‫ּוצ ָד ָקה ֵמ ֵ‬ ‫ֵמ ֵאת ה'‪ְ ,‬‬

‫ָה ַר ֲח ָמן‬

‫עֹול ִמים‪.‬‬ ‫נּוחה ְל ַחיֵ י ָה ָ‬ ‫ּומ ָ‬ ‫הּוא יַ נְ ִח ֵילנּו יֹום ֶש ֻכּלֹו ַש ָבת ְ‬

‫יֹוש ִבים‬ ‫יקים ְ‬ ‫ָה ַר ֲח ָמן הּוא יַ נְ ִח ֵילנּו יֹום ֶש ֻכלֹו טֹוב‪[.‬יֹום ֶש ֻכלֹו ָארּוְך‪ .‬יֹום ֶש ַצ ִד ִ‬ ‫יהי ֶח ְל ֵקינּו ִע ָמ ֶהם]‪.‬‬ ‫יהם וְ נֶ ֱהנִ ים ִמזִ יו ַה ְש ִכינָ ה וִ ִ‬ ‫אש ֶ‬ ‫יהם ְב ָר ֵ‬ ‫רֹות ֶ‬ ‫וְ ַע ְט ֵ‬ ‫עֹולם ַה ָבא‪ִ .‬מגְ ּדֹול יְ ׁשּועֹות ַמ ְלּכֹו‬ ‫ּול ַחיֵ י ָה ָ‬ ‫יח ְ‬ ‫ָה ַר ֲח ָמן הּוא יְ זַ ֵכנּו ִלימֹות ַה ָמ ִש ַ‬ ‫רֹומיו‪ ,‬הּוא יַ ֲע ֶשה‬ ‫עשה ָשלֹום ִב ְמ ָ‬ ‫עֹולם‪ֶ .‬‬ ‫ּולזַ ְרעֹו ַעד ָ‬ ‫וְ ע ֶֹשה ֶח ֶסד ִל ְמ ִשיחֹו ְל ָדוִ ד ְ‬ ‫ָשלֹום ָע ֵלינּו וְ ַעל ָכל יִ ְש ָר ַאל וְ ִא ְמרּו‪ָ ,‬א ֵמן‪.‬‬ ‫‪143‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יִ ְראּו ֶאת ה' ְקד ָֹשיו‪ִ ,‬כי ֵאין ַמ ְחסֹור ִל ֵיר ָאיו‪ְ .‬כ ִפ ִירים ָרׁשּו וְ ָר ֵעבּו‪ ,‬וְ ד ְֹר ֵשי ה'‬ ‫יע‬ ‫ּומ ְש ִב ַ‬ ‫ּפֹות ַח ֶאת יָ ֶדָך‪ַ ,‬‬ ‫עֹולם ַח ְסּדֹו‪ֵ .‬‬ ‫לֹא יַ ְח ְסרּו ָכל טֹוב‪ .‬הֹודּו ַליי ִכי טֹוב ִכי ְל ָ‬ ‫יתי גַ ם‬ ‫ְל ָכל ַחי ָרצֹון‪ָ .‬ברּוְך ַהגֶ ֶבר ֲא ֶשר ְיִב ַטח ַביי‪ ,‬וְ ָהיָ ה ה' ִמ ְב ַטחֹו‪ .‬נַ ַער ָהיִ ִ‬ ‫יִתן‪ ,‬ה' ָיְב ֵרְך ֶאת‬ ‫יתי ַצ ִדיק נֶ ֱעזָ ב‪ ,‬וְ זַ ְרעֹו ְמ ַב ֶקׁש ָל ֶחם‪.‬יי עֹז ְל ַעּמֹו ֵ‬ ‫זָ ַקנְ ִתי‪ ,‬וְ לֹא ָר ִא ִ‬ ‫ַעּמֹו ַב ָשלֹום‪.‬‬ ‫ּבֹורא ְפ ִרי ַהגָ ֶפן‪.‬‬ ‫עֹולם ֵ‬ ‫לקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָתה ה'‪ֱ ,‬א ֵ‬

‫‪The fourth cup is poured. The cup of Elijah is filled at‬‬ ‫‪this point, after which the door is opened and we recite‬‬ ‫‪the following:‬‬

‫ל‪-‬הּגֹויִם‬ ‫ְשפְֹך ֲח ָמ ְתָך ֶא ַ‬ ‫ל‪-‬מ ְמ ָלכֹות ֲא ֶשר ְב ִש ְמָך לֹא ָק ָראּו‪ִ .‬כי ָא ַכל ֶאת‪-‬יַ ֲעקֹב‬ ‫ֲא ֶשר לֹא יְ ָדעּוָך וְ ַע ַ‬ ‫יהם זַ ֲע ֶמָך וַ ֲחרֹון ַא ְפָך יַ ִשיגֵ ם‪ִ .‬ת ְרד ֹף ְב ַאף וְ ַת ְש ִמ ֵידם‬ ‫ְך‪-‬ע ֵל ֶ‬ ‫וְ ֶאת‪-‬נָ וֵ הּו ֵה ַשּמּו‪ְ .‬ש ָפ ֲ‬ ‫ִמ ַת ַחת ְש ֵמי ה'‪.‬‬ ‫‪144‬‬

‫‪The Oneg Haggadah Companion‬‬

The Prophet Elijah at the Seder By Rabbi Rashi Simon Director of Kesher The author can be contacted at rsimon@kesher.org.uk

Did you see him? Despite being a custom rather than a halacha, the Kos Shel Eliyahu, “Cup of Elijah”, is one of the best known symbols of the Pesach Seder. It is poured out just before we open the front door to recite: “Pour out Your wrath upon the nations…who have devoured Yaakov and destroyed his habitation” (Tehillim 89:6). Tradition has it that Eliyahu Hanavi, as the harbinger of the Redemption, visits every Seder at this time. I remember how as a young child, my parents would have one of the guests dress up in a sheet, and enter through the open doorway, to the excited shrieks of all the children. (It certainly kept us awake at a late hour.)

gaps” in which, broadly speaking, each generation has been further removed from Judaism and Jewish teachings that the one before it, we are witnessing a counter-current of return. We also see a generation of young people whose commitment to Jewish study and observance surpasses that of their parents. In many cases, as I have been privileged to observe, the children inspire their parents to discover (or re-discover) new meaning in their Judaism as well. This is the legacy of the unending transmission of Jewish Tradition at the Pesach Seder. I saw Eliyahu in my home. Did you see him in yours?

What is it about Eliyahu Hanavi and children? There is a Kisai shel Eliyahu, “Chair of Elijah” at every bris milah, circumcision, when a new-born baby boy is initiated into the covenant of Avraham. Eliyahu Hanavi symbolically attends these events. In both examples, the dominant theme is the transmission of our heritage from generation to generation. The role of Eliyahu Hanavi is to close the “generation gap”. In the words of the prophet Malachi, “Behold I send to you Eliyahu the Prophet...He will restore the hearts of the fathers to the children and the hearts of the children to the fathers”. That is to say, an essential feature of the messianic era, and prerequisite for the redemption of the Jewish People, is the relationship between fathers and sons, between mothers and daughters (Sotah 49b). Elijah will restore the hearts of the fathers to their Father in Heaven, through the children. That is, the children will inspire the parents to return to G-d (Rashi, Malachi). More than two centuries of “Jewish generation

The Oneg Haggadah Companion

145

Open the Door? By Rabbi Shimon Harris Adass Yeshurun, Cheltenham Crescent, Salford. The author can be contacted at sjh.harris@btinternet.com The Rema (Orach Chaim 480) records the custom to open the door of the house after the meal is finished to recite Shefoch Chamoscha prior to completing the remainder of Hallel. This recalls that it is a leil shemorim, night of special protection. In the merit of our faith, Moshiach will comes to pour out Divine wrath on those that oppose G-d. Why do we only open the door at this point? Who was ‘guarding’ us until now? Surely the door should have been opened from the beginning of the evening? Our custom is for the door to remain closed the entire Seder but to be opened it at this point. Why? The Be’er Yosef suggests that our practice dates back to the time of the Bais HaMikdash and the customs with regard to eating the Korban Pesach. The upper floors and rooftops were not sanctified with the kedusha of Yerushalayim. This meant they were off-limits for eating the korban Pesach (Pesachim 85b). Due to the masses assigned to each group and cramped spaces, they would eat a kzayis (minimum quota of olive size) of the Pesach

on the ground floor and then ascend to say Hallel on the roof. (Maharsha). The Rabbis did not decree tumah (state of impurity) on the Korban Pesach if taken ‘outside’ its eating limits. This is because members of the chabura (group) were diligent and would remind each another not to take the meat outside. They would lock the doors of the houses until after the meal to prevent anyone mistakenly taking the korban Pesach outside. They would then ascend to the open roof tops to say Hallel in the cooler, fresh air of the night. For this reason, nowadays our practice is to keep the door closed until after we have finished the afikoman which serves as a remembrance of the korban Pesach. Indeed, it shares the same laws: it cannot be eaten in two places, it has to be eaten when satisfied, and eaten before midnight. Like they locked their doors at the time of the Bais HaMikdash to prevent taking the meat outside, so too, we also keep our doors closed until after the afikoman has been eaten. Then, and only then, do we open the door before reciting Hallel.

The Oneg Haggadah Companion

146

Eliyahu HaNavi at the Seder By Rabbi Benyomin Hoffman

The author can be contacted at leibhoff@gmail.com

CONCEPT:

According to ancient tradition, Eliyahu HaNavi makes a furtive appearance at every Pesach Seder.

FACT:

There is no classical (Talmudic or midrashic) source stating that Eliyahu pays a visit to the Seder every year. Most sources refer only to an appearance at the End of Days, that is, Eliyahu’s arrival to announce the coming of Moshiach.

BACKGROUND:

A common custom1 is to take a large decorative cup, fill it with wine, and leave it on the Seder table for a part of, or according to some, for the entire, Seder (see Kitzur Shulchan Aruch 119:1). The cup is known as the Kos shel Eliyahu, Eliyahu’s Cup. This custom is not found in the Talmud, the Rishonim, the Tur, or the Shulchan Aruch. The earliest source for the custom is in the writings of Rabbi Zelikman Binga (fifteenth century), the son-in-law and student of the Maharil. In his commentary to Pesachim (sec. 11; 5745 ed., p. 195), he reports witnessing individuals pour a cup of wine at the Seder and refer to it as Eliyahu’s Cup. He surmises that the practice is probably related to our hope that Eliyahu will come on Pesach night—the night of redemption—to herald the arrival of Moshiach.2

Similarly, the Mishnah Berurah (480:10) says that the cup is called Kos shel Eliyahu to allude to the fact “that we believe that just as G-d redeemed us from Egypt, He will again redeem us and send Eliyahu to announce it.” Others say that the purpose of the cup is to enable Eliyahu, upon announcing the arrival of Moshiach, to fulfill his obligation to drink the Four Cups (see Heinrich Guggenheimer, The Scholar’s Haggadah, 365-6). Rabbi Yair Chaim Bacharach (Chavos Yair 1639-

1702), provides an interesting reason for referring to the cup as Kos shel Eliyahu. We start the Seder with the recitation of Kol Dichfin, a prayer expressing our desire to invite guests. We then prepare a cup for our guests and refer to it as the Kos shel Eliyahu, since Eliyahu HaNavi is the guest we most anticipate. There are various customs regarding when to fill the cup and how to dispose of the wine.3

Is Eliyahu at the Seder?

There is no Talmudic or midrashic source stating that Eliyahu makes an appearance at the Seder. Another custom is based on the appearance of Eliyahu. Pirkei d’Rebbi Eliezer (chap. 29), based on I Kings 19, records an incident where G-d tells Eliyahu that he will witness all brisim and testify to the Jewish people’s fulfillment of this commandment. Based on this, the rabbis instituted the Kisei shel Eliyahu, the Chair of Eliyahu, which is today a near-universal feature at a bris. This special chair is mentioned in the Tur (YD 265), the Shulchan Aruch (YD 265:11), and the Aruch HaShulchan (YD 265:34). Where did the idea that Eliyahu comes to visit at the Seder come from? A confluence of factors makes it almost inevitable that such an idea would develop. Firstly, there is a direct link between bris and Pesach.4 Secondly, the Kos shel Eliyahu, according to many customs, is poured just before the door is opened. While the door is open, a series of verses with Messianic overtones is recited. Most likely the combination of these practices led some to conclude that the cup is poured for Eliyahu who secretly enters. The lack of a source did not prevent many, in particular Chassidim, from popularizing the idea that Eliyahu makes a furtive appearance, even drinks from the cup, and disappears again. Rabbi Chagiz (Shtei HaLechem 46) says that Eliyahu comes to each Jewish home to “relate

The Oneg Haggadah Companion

147

the praise of the Jews and to mention before G-d that they have fulfilled what they accepted in the mitzvah of Pesach that is dependent on milah.” “There is no doubt,” he writes, “that Eliyahu the Prophet will come into every Jewish house to see the fulfillment of one commandment which is really two: Pesach and milah,” and he then goes to Heaven to advocate on behalf of the Jewish nation for the coming of the Final Redemption. The Nodeh B’Yehudah used to “escort” Eliyahu down the steps of his house after the Seder, and the custom among Belz Chassidim is to accompany Eliyahu until the nearest shul (see Moshe Yaakov Weingarten, HaSeder HaAruch [5750], 577). The Lubavitcher Rebbe stated that when the Admor Hazaken wrote that there is a custom “to pour one cup more than the number of people present . . . ,” he was alluding to Eliyahu’s visit to the Seder. “Eliyahu,” he says, “becomes one of those seated at the Seder table, because the faith of the Jewish people on this night, the night in which the King of Kings, G-d in all His glory, fully revealed Himself, this in and of itself, brings . . . Eliyahu to every Seder” (Haggadah shel Pesach im Likutei Ta’amim, Minhagim, u’Biurim 2 [Brooklyn, NY, 5755], 440).

from Eliyahu’s Cup back into the wine bottle, would add additional wine because he was concerned that the wine in the cup was pagum (i.e., the cup had been drunk from, rendering the wine unusable for other mitzvos unless additional wine is added) (Rabbi Yehoshua Mundshine, Otzar Minhagei Chabad 175:3[5755], 202). May we merit Eliyahu’s grand appearance speedily in our days. Notes: 1. It exists among almost all Ashkenazim and some Sephardim. Yemenites do not have this custom. 2. This is based on a passage in the Zohar that mentions that on Seder night we anticipate Eliyahu coming to announce the Redemption. Also, Shemot Rabbah (18:12; cited in Torah Sheleimah on Bo 12: 614) says that just as the redemption from Egypt and the salvation of Chananel, Mishael, and Azaryah and that of Daniel occurred on Seder night, so too the Moshiach and Eliyahu will reveal themselves on that night. This midrash is a bit difficult to understand because neither Eliyahu nor Moshiach can come on Shabbat or yom tov (see Eruvin 43b; Pesachim 13a). 3. See HaSeder HaAruch, p. 581-582. 4. The only two positive mitzvos that carry a punishment of kares for non-performance are korban Pesach and milah. Furthermore, the failure to circumcise oneself or one’s son prevents one from partaking of the korban Pesach.

Perhaps the most extreme proponent of this idea was Rabbi Sholom Dov Ber Schneersohn (the fifth Lubavitcher Rebbe) who, before pouring wine

The Oneg Haggadah Companion

148

‫הלל‬ ‫‪The door is closed and the recitation of the Haggadah is contiued.‬‬

‫אמרּו‬ ‫לֹא ָלנּו‪ ,‬ה'‪ ,‬לֹא ָלנּו‪ִ ,‬כי ְל ִש ְמָך ֵתן ָכבֹוד‪ַ ,‬על ַח ְס ְדָך ַעל ֲא ִמ ֶתָך‪ָ .‬ל ָמה י ֹ ְ‬ ‫יהם ֶכ ֶסף‬ ‫ֹלקינּו ַב ָש ַמיִם‪ּ ,‬כֹל ֲא ֶשר ָח ֵפץ ָע ָשה‪ֲ .‬ע ַצ ֵב ֶ‬ ‫יהם‪ .‬וְ ֱא ֵ‬ ‫ֹלה ֶ‬ ‫ַהּגֹויִם ַאיֵ ה נָ א ֱא ֵ‬ ‫וְ זָ ָהב ַמ ֲע ֵשה יְ ֵדי ָא ָדם‪ֶ .‬פה ָל ֶהם וְ לֹא יְ ַד ֵברּו‪ֵ ,‬עינַ יִם ָל ֶהם וְ לֹא יִ ְראּו‪ָ .‬אזְ נָ יִם ָל ֶהם‬ ‫יהם וְ לֹא יְ ַה ֵלכּו‪ ,‬לׁא‬ ‫יְמיׁשּון‪ַ ,‬רגְ ֵל ֶ‬ ‫יהם וְ לֹא ִ‬ ‫וְ לֹא יִ ְש ָמעּו‪ַ ,‬אף ָל ֶהם וְ לֹא יְ ִריחּון‪ .‬יְ ֵד ֶ‬ ‫יהם‪ּ ,‬כֹל ֲא ֶשר ּב ֵֹט ַח ָב ֶהם‪ .‬יִ ְש ָר ֵאל ְב ַטח ַביי‪,‬‬ ‫מֹוהם יִ ְהיּו ע ֵֹש ֶ‬ ‫יֶ ְהּגּו ִבגְ רֹונָ ם‪ְ .‬כ ֶ‬ ‫ּומגִ נָ ם הּוא‪ .‬יִ ְר ֵאי ה' ִב ְטחּו ַביי‪,‬‬ ‫ּומגִ נָ ם הּוא‪ֵ .‬בית ַא ֲהר ֹן ִב ְטחּו ַביי‪ֶ ,‬עזְ ָרם ָ‬ ‫ֶעזְ ָרם ָ‬ ‫ּומגִ נָ ם הּוא‪.‬‬ ‫ֶעזְ ָרם ָ‬ ‫יי זְ ָכ ָרנּו ָיְב ֵרְך‪ָ .‬יְב ֵרְך ֶאת ֵבית יִ ְש ָר ֵאל‪ָ ,‬יְב ֵרְך ֶאת ֵבית ַא ֲהר ֹן‪ָ ,‬יְב ֵרְך יִ ְר ֵאי ה'‪,‬‬ ‫רּוכים ַא ֶתם ַליי‪,‬‬ ‫ַה ְק ַטנִ ים ִעם ַהגְ ד ִֹלים‪ .‬י ֵֹסף ה' ֲע ֵל ֶיכם‪ֲ ,‬ע ֵל ֶיכם וְ ַעל ְבנֵ ֶיכם‪ְ .‬ב ִ‬ ‫ע ֵֹשה ָש ַמיִם וָ ָא ֶרץ‪ַ .‬ה ָש ַמיִם ָש ַמיִם ַליי וְ ָה ָא ֶרץ נָ ַתן ִל ְבנֵ י ָא ָדם‪ .‬לֹא ַה ֵמ ִתים‬ ‫עֹולם‪ַ .‬ה ְללּויָ –ּה‪.‬‬ ‫דּומה‪ .‬וַ ֲאנַ ְחנּו נְ ָב ֵרְך יָ –ּה ֵמ ַע ָתה וְ ַעד ָ‬ ‫יְ ַה ְללּו יָ –ּה וְ לֹא ָכל י ְֹר ֵדי ָ‬

‫‪149‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יָמי ֶא ְק ָרא‪ֲ .‬א ָפפּונִ י‬ ‫ּוב ַ‬ ‫קֹולי ַת ֲחנּונָ י‪ִ .‬כי ִה ָטה ָאזְ נֹו ִלי ְ‬ ‫ָא ַה ְב ִתי ִכי יִ ְש ַמע ה' ֶאת ִ‬ ‫ּוב ֵשם ה' ֶא ְק ָרא‪ָ :‬אנָ א‬ ‫ּומ ָצ ֵרי ְשאֹול ְמ ָצאּונִ י‪ָ ,‬צ ָרה וְ יָ גֹון ֶא ְמ ָצא‪ְ .‬‬ ‫ֶח ְב ֵלי ָמוֶ ת ְ‬ ‫לֹותי וְ ִלי‬ ‫ֹלקינּו ְמ ַר ֵחם‪ׁ .‬ש ֵֹמר ְפ ָת ִאים ה'‪ַ ,‬ד ִ‬ ‫ה' ַמ ְל ָטה נַ ְפ ִשי‪ַ .‬חנּון ה' וְ ַצ ִדיק‪ ,‬וֵ ֱא ֵ‬ ‫נּוח ִיְכי‪ִ ,‬כי ה' גָ ַמל ָע ָל ִיְכי‪ִ .‬כי ִח ַל ְצ ָת נַ ְפ ִשי ִמ ָמוֶ ת‪ֶ ,‬את‬ ‫ׁשּובי נַ ְפ ִשי ִל ְמ ָ‬ ‫יע‪ִ .‬‬ ‫הוש ַ‬ ‫יְ ִ‬ ‫ֵעינִ י ִמן ִד ְמ ָעה‪ֶ ,‬את ַרגְ ִלי ִמ ֶד ִחי‪ֶ .‬א ְת ַה ֵלְך ִל ְפנֵ י ה' ְב ַא ְרצֹות ַה ַחיִ ים‪ֶ .‬ה ֱא ַמנְ ִתי ִכי‬ ‫יתי ְמאֹד‪ֲ .‬אנִ י ָא ַמ ְר ִתי ְב ָח ְפזִ י ָכל ָה ָא ָדם ּכזֵ ֹב‪.‬‬ ‫ֲא ַד ֵבר‪ֲ ,‬אנִ י ָענִ ִ‬ ‫ּוב ֵשם ה' ֶא ְק ָרא‪.‬‬ ‫מּולֹוהי ָע ָלי‪ּ .‬כֹוס יְ ׁשּועֹות ֶא ָשא ְ‬ ‫ִ‬ ‫ָמה ָא ִשיב ַליי ּכֹל ַתגְ‬ ‫נְ ָד ַרי ַליי ֲא ַש ֵלם נֶ גְ ָדה נָ א ְל ָכל ַעּמֹו‪ .‬יָ ָקר ְב ֵעינֵ י ה' ַה ָמוְ ָתה ַל ֲח ִס ָידיו‪ָ .‬אנָ ה ה' ִכי‬ ‫ּוב ֵשם‬ ‫ּתֹודה ְ‬ ‫מֹוס ָרי‪ְ .‬לָך ֶאזְ ַבח זֶ ַבח ָ‬ ‫ֲאנִ י ַע ְב ֶדָך‪ֲ ,‬אנִ י ַע ְב ְדָך ֶבן ֲא ָמ ֶתָך‪ִ ,‬פ ַת ְח ָת ְל ֵ‬ ‫תֹוכ ִכי‬ ‫ה' ֶא ְק ָרא‪ .‬נְ ָד ַרי ַליי ֲא ַש ֵלם נֶ גְ ָדה נָ א ְל ָכל ַעּמֹו‪ְ .‬ב ַח ְצרֹות ֵבית ה'‪ְ ,‬ב ֵ‬ ‫רּוש ַליִם‪ַ .‬ה ְללּוי–ָּה‪.‬‬ ‫יְ ָ‬ ‫ַה ְללּו ֶאת ה' ָכל ּגֹויִם‪ַ ,‬ש ְבחּוהּו ָכל ָה ֻא ִמים‪ִ .‬כי גָ ַבר ָע ֵלינּו ַח ְסּדֹו‪ ,‬וֶ ֱא ֶמת ה'‬ ‫עֹולם‪ַ .‬ה ְללּויָ –ּה‪.‬‬ ‫ְל ָ‬ ‫הֹודּו ַליי ִכי טֹוב‬ ‫אמר נָ א יִ ְש ָר ֵאל‬ ‫יֹ ַ‬ ‫ ‬ ‫אמרּו נָ א ֵבית ַא ֲהר ֹן‬ ‫יֹ ְ‬ ‫אמרּו נָ א יִ ְר ֵאי ה'‬ ‫יֹ ְ‬

‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬

‫אתי יָ –ּה‪ָ ,‬ענָ נִ י ַב ֶמ ְר ַחב יָ –ּה‪ .‬ה' ִלי‪ ,‬לֹא ִא ָירא ‪ַ -‬מה יַ ֲע ֶשה ִלי‬ ‫ִמן ַה ֵמ ַצר ָק ָר ִ‬ ‫ָא ָדם‪ ,‬ה' ִלי ְבעֹזְ ָרי וַ ֲאנִ י ֶא ְר ֶאה ְבׂשנְ ָאי‪ .‬טֹוב ַל ֲחסֹות ַביי ִמ ְבט ַֹח ָב ָא ָדם‪ .‬טֹוב‬ ‫ַל ֲחסֹות ַביי ִמ ְבט ַֹח ִבנְ ִד ִיבים‪ָ .‬כל ּגֹויִם ְס ָבבּונִ י‪ְ ,‬ב ֵשם ה' ִכי ֲא ִמ ַילם‪ַ .‬סּבּונִ י גַ ם‬ ‫קֹוצים‪ְ ,‬ב ֵשם ה' ִכי‬ ‫ְס ָבבּונִ י‪ְ ,‬ב ֵשם ה' ִכי ֲא ִמ ַילם‪ַ .‬סּבּונִ י ִכ ְדב ִֹרים‪ּ ,‬ד ֲֹעכּו ְכ ֵאׁש ִ‬ ‫יׁשּועה‪ .‬קֹול‬ ‫יתנִ י ִלנְ ּפֹל‪ ,‬וַ יי ֲעזָ ָרנִ י‪ָ .‬עזִ י וְ זִ ְמ ָרת יָ –ּה וַ יְ ִהי ִלי ִל ָ‬ ‫ֲא ִמ ַילם‪ָ .‬דחֹה ְד ִח ַ‬ ‫יְמין ה' ע ָֹׂשה‬ ‫רֹומ ָמה‪ִ ,‬‬ ‫יְמין ה' ֵ‬ ‫יְמין ה' ע ָֹׂשה ָחיִ ל‪ִ ,‬‬ ‫יקים‪ִ :‬‬ ‫יׁשּועה ְב ָא ֳה ֵלי ַצ ִד ִ‬ ‫ָ‬ ‫ִרנָ ה וִ‬ ‫ָחיִ ל‪ .‬לֹא ָאמּות ִכי ֶא ְחיֶ ה‪ ,‬וַ ֲא ַס ֵפר ַמ ֲע ֵשי יָ –ּה‪ .‬יַ ּסֹר יִ ְס ַרנִ י יָ ּה‪ ,‬וְ ַל ָמוֶ ת לֹא נְ ָתנָ נִ י‪.‬‬ ‫יקים יָ בֹאּו בֹו‪.‬‬ ‫אֹודה יָ –ּה‪ .‬זֶ ה ַה ַש ַער ַליי‪ַ ,‬צ ִד ִ‬ ‫ִפ ְתחּו ִלי ַש ֲע ֵרי ֶצ ֶדק‪ָ ,‬אבֹא ָבם‪ֶ ,‬‬ ‫יׁשּועה‪ֶ .‬א ֶבן‬ ‫יתנִ י וַ ְת ִהי ִלי ִל ָ‬ ‫‪.‬אֹודָך ִכי ֲענִ ָ‬ ‫יׁשּועה ְ‬ ‫יתנִ י וַ ְת ִהי ִלי ִל ָ‬ ‫אֹודָך ִכי ֲענִ ָ‬ ‫ְ‬ ‫יְתה ְלראׁש ִפנָ ה‪ֵ .‬מ ֵאת‬ ‫יְתה ְלראׁש ִפנָ ה‪ֶ .‬א ֶבן ָמ ֲאסּו ַהּבֹונִ ים ָה ָ‬ ‫ָמ ֲאסּו ַהּבֹונִ ים ָה ָ‬ ‫יְתה ּזֹאת ִהיא נִ ְפ ָלאת ְב ֵעינֵ ינּו‪.‬‬ ‫יְתה ּזֹאת ִהיא נִ ְפ ָלאת ְב ֵעינֵ ינּו‪ֵ .‬מ ֵאת ה' ָה ָ‬ ‫ה' ָה ָ‬ ‫יחה נָ א‪ָ .‬אנָ א ה'‪,‬‬ ‫יעה נָ א‪ָ .‬אנָ א ה'‪ַ ,‬ה ְצ ִל ָ‬ ‫הֹוש ָ‬ ‫יעה נָ א‪ָ .‬אנָ א ה'‪ִ ,‬‬ ‫הֹוש ָ‬ ‫ָאנָ א ה'‪ִ ,‬‬ ‫יחה נָ א‪.‬‬ ‫ַה ְצ ִל ָ‬ ‫נּוכם‬ ‫נּוכם ִמ ֵבית ה'‪ָ .‬ברּוְך ַה ָבא ְב ֵשם ה'‪ֵ ,‬ב ַר ְכ ֶ‬ ‫ָברּוְך ַה ָבא ְב ֵשם ה'‪ֵ ,‬ב ַר ְכ ֶ‬ ‫ִמ ֵבית ה'‪ֵ .‬אל ה' וַ יָ ֶאר ָלנּו‪ִ .‬א ְסרּו ַחג ַב ֲעב ִֹתים ַעד ַק ְרנֹות ַה ִמזְ ֵב ַח‪ֵ .‬אל ה' וַ יָ ֶאר‬ ‫רֹומ ֶמךָ‪.‬‬ ‫ֹלקי ‪ֲ -‬א ְ‬ ‫אֹודךָ‪ֱ ,‬א ַ‬ ‫ָלנּו‪ִ .‬א ְסרּו ַחג ַב ֲעב ִֹתים ַעד ַק ְרנֹות ַה ִמזְ ֵב ַח‪ֵ .‬א ִלי ַא ָתה וְ ֶ‬ ‫עֹולם ַח ְסּדֹו‪ .‬הֹודּו ַליי‬ ‫רֹומ ֶמךָ‪ .‬הֹודּו ַליי ִכי טֹוב‪ִ ,‬כי ְל ָ‬ ‫ֹלקי ‪ֲ -‬א ְ‬ ‫אֹודךָ‪ֱ ,‬א ַ‬ ‫ֵא ִלי ַא ָתה וְ ֶ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי טֹוב‪ִ ,‬כי ְל ָ‬ ‫עֹושי ְרצֹונֶ ָך‪ ,‬וְ ָכל ַע ְמָך ֵבית‬ ‫יקים ֵ‬ ‫ֹלקינּו ָכל ַמ ֲע ֶשיָך‪ ,‬וַ ֲח ִס ֶידיָך ַצ ִד ִ‬ ‫יְ ַה ְללּוָך ה' ֱא ֵ‬ ‫יַמ ִליכּו‬ ‫ירֹוממּו וְ יַ ֲע ִריצּו‪ ,‬וְ יַ ְק ִדיׁשּו וְ ְ‬ ‫יפ ֲארּו‪ ,‬וִ ְ‬ ‫יש ְבחּו וִ ָ‬ ‫יִ ְש ָר ֵאל ְב ִרנָ ה יֹודּו וִ ָיב ְרכּו‪ ,‬וִ ַ‬ ‫עֹולם‬ ‫עֹולם וְ ַעד ָ‬ ‫ּול ִש ְמָך נָ ֶאה ְלזַ ֵּמר‪ִ ,‬כי ֵמ ָ‬ ‫ת ְ‬ ‫ֶאת ִש ְמָך‪ַ ,‬מ ְל ֵכנּו‪ִ .‬כי ְלָך טֹוב ְלהֹודו ֹ‬ ‫ַא ָתה ֵא–ל‪.‬‬

‫‪151‬‬

‫‪The Oneg Haggadah Companion‬‬

‫הֹודּו ַליי ִכי טֹוב‪,‬‬ ‫להים‪,‬‬ ‫אלקי ָה ֱא ִ‬ ‫הֹודּו ֵל ֵ‬ ‫הֹודּו ָל ֲאד ֹנֵ י ָה ֲאד ֹנִ ים‪,‬‬ ‫ְלע ֵֹשה נִ ְפ ָלאֹות גְ ד ֹלֹות ְל ַבּדו‪ֹ,‬‬ ‫ְלע ֵֹשה ַה ָש ַמיִם ִב ְתבּונָ ה‪,‬‬ ‫רֹוקע ָה ָא ֶרץ ַעל ַה ָמיִם‪,‬‬ ‫ְל ַ‬ ‫אֹורים גְ ד ִֹלים‪,‬‬ ‫ְלע ֵֹשה ִ‬ ‫ֶאת ַה ֶש ֶמׁש ְל ֶמ ְמ ֶש ֶלת ַבּיֹום‬ ‫כֹוכ ִבים‬ ‫ֶאת ַהיָ ֵר ַח וְ ָ‬ ‫ְל ֶמ ְמ ְשלֹות ַב ַליְ ָלה‪,‬‬ ‫ ‬ ‫יהם‪,‬‬ ‫כֹור ֶ‬ ‫ְל ַמ ֵכה ִמ ְצ ַריִם ִב ְב ֵ‬ ‫ּתֹוכם‪,‬‬ ‫יֹוצא יִ ְש ָר ֵאל ִמ ָ‬ ‫וַ ֵ‬ ‫רֹוע נְ טּויָ ה‪,‬‬ ‫ּובזְ ַ‬ ‫ְביָ ד ֲחזָ ָקה ִ‬ ‫ְלגֹזֵ ר יַם סּוף ִלגְ זָ ִרים‪,‬‬ ‫וְ ֶה ֱע ִביר יִ ְש ָר ֵאל ְבתֹוכֹו‪,‬‬ ‫וְ נִ ֵער ַפ ְרעֹה וְ ֵחילֹו ְביַם סּוף‪,‬‬ ‫מֹוליְך ַעּמֹו ַב ִמ ְד ָבר‪,‬‬ ‫ְל ִ‬ ‫ְל ַמ ֵכה ְמ ָל ִכים גְ ד ִֹלים‪,‬‬ ‫וַ ּיַ ֲהר ֹג ְמ ָל ִכים ַא ִד ִירים‪,‬‬ ‫ְל ִסיחֹון ֶמ ֶלְך ָה ֱאמ ִֹרי‪,‬‬ ‫ּולעֹוג ֶמ ֶלְך ַה ָב ָשן‪,‬‬ ‫ְ‬ ‫וָ נָ ַתן ַא ְר ָצם ְלנַ ֲח ָלה‪,‬‬ ‫נַ ֲח ָלה ְליִ ְש ָר ֵאל ַע ְבדּו‪,‬‬ ‫ֶש ְב ִש ְפ ֵלנּו זָ ַכר ָלנּו‪,‬‬ ‫יִפ ְר ֵקנּו ִמ ָצ ֵרינּו‪,‬‬ ‫וַ ְ‬ ‫נ ֵֹתן ֶל ֶחם ְל ָכל ָב ָשר‪,‬‬ ‫הֹודּו ְל ֵא‪-‬ל ַה ָש ַמיִם‪,‬‬

‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬ ‫עֹולם ַח ְסּדֹו‪.‬‬ ‫ִכי ְל ָ‬

‫רֹומם‬ ‫ּות ֵ‬ ‫רּוח ָכל ָב ָשר ְת ָפ ֵאר ְ‬ ‫ֹלקינּו‪ ,‬וְ ַ‬ ‫נִ ְש ַמת ָכל ַחי ְת ַב ֵרְך ֶאת ִש ְמָך‪ ,‬ה' ֱא ֵ‬ ‫ּומ ַב ְל ָע ֶדיָך ֵאין ָלנּו ֶמ ֶלְך‬ ‫עֹולם ַא ָתה ֵאל‪ִ ,‬‬ ‫עֹולם וְ ַעד ָה ָ‬ ‫זִ ְכ ְרָך‪ַ ,‬מ ְל ֵכנּו‪ָ ,‬ת ִמיד‪ִ .‬מן ָה ָ‬ ‫צּוקה‪ֵ .‬אין ָלנּו ֶמ ֶלְך‬ ‫ּומ ַר ֵחם ְב ָכל ֵעת ָצ ָרה וְ ָ‬ ‫ּומ ַפ ְרנֵ ס ְ‬ ‫ּומ ִציל ְ‬ ‫ּפֹודה ַ‬ ‫יע‪ֶ ,‬‬ ‫ּומֹוש ַ‬ ‫ִ‬ ‫ּגֹואל‬ ‫ֵ‬ ‫ּתֹולדֹות‪,‬‬ ‫לֹוה ָכל ְב ִרּיֹות‪ֲ ,‬אדׁון ָכל ָ‬ ‫לקי ָה ִראׁשֹונִ ים וְ ָה ַא ֲחרֹונִ ים‪ֱ ,‬א ַ‬ ‫ֶא ָלא ַא ָתה‪ֱ .‬א ֵ‬ ‫ּיֹותיו ְב ַר ֲח ִמים‪ .‬וַ יי לֹא‬ ‫ּוב ִר ָ‬ ‫עֹולמֹו ְב ֶח ֶסד ְ‬ ‫ַה ְמ ֻה ָלל ְבר ֹב ַה ִת ְש ָבחֹות‪ַ ,‬ה ְמנַ ֵהג ָ‬ ‫יח ִא ְל ִמים וְ ַה ַמ ִתיר‬ ‫עֹורר יְ ֵשנִ ים וְ ַה ֵמ ִקיץ נִ ְר ָד ִמים‪ ,‬וְ ַה ֵמ ִש ַ‬ ‫ישן ‪ַ -‬ה ְמ ֵ‬ ‫יָ נּום וְ לא יִ ָ‬ ‫מֹודים‪ִ .‬אּלּו ִפינּו‬ ‫פּופים‪ְ .‬לָך ְל ַב ְדָך ֲאנַ ְחנּו ִ‬ ‫ּזֹוקף ְכ ִ‬ ‫נֹופ ִלים וְ ַה ֵ‬ ‫ּסֹומְך ְ‬ ‫סּורים וְ ַה ֵ‬ ‫ֲא ִ‬ ‫יע‪,‬‬ ‫תֹותינּו ֶש ַבח ְכ ֶמ ְר ֲח ֵבי ָר ִק ַ‬ ‫ּולׁשֹונֵ נּו ִרנָ ה ֲכ ַהמֹון גַ ָליו‪ ,‬וְ ִש ְפ ֵ‬ ‫ָמ ֵלא ִש ָירה ַכיָם‪ְ ,‬‬ ‫וְ ֵעינֵ ינּו ְמ ִאירֹות ַכ ֶש ֶמׁש וְ ַכיָ ֵר ַח‪ ,‬וְ יָ ֵדינּו ְפרּוׂשות ְכנִ ְש ֵרי ָש ַמיִם‪ ,‬וְ ַרגְ ֵלינּו ַקּלֹות‬ ‫ּול ָב ֵרְך‬ ‫בֹותינּו‪ְ ,‬‬ ‫אֹלקי ֲא ֵ‬ ‫לקינּו וֵ ֵ‬ ‫יקים ְלהֹודֹות ְלָך‪ ,‬ה' ֱא ֵ‬ ‫ָכ ַאיָ לֹות ‪ֵ -‬אין ֲאנַ ְחנּו ַמ ְס ִפ ִ‬ ‫ית‬ ‫ֶאת ִש ְמָך ַעל ַא ַחת ֵמ ֶא ֶלף‪ַ ,‬א ְל ֵפי ֲא ָל ִפים וְ ִר ֵבי ְר ָבבֹות ְפ ָע ִמים ַהּטֹובֹות ֶש ָע ִש ָ‬ ‫יתנּו‪,‬‬ ‫ּומ ֵבית ֲע ָב ִדים ְּפ ִד ָ‬ ‫לקינּו‪ִ ,‬‬ ‫בֹותינּו וְ ִע ָמנּו‪ִ .‬מ ִמ ְצ ַרים גְ ַא ְל ָתנּו‪ ,‬ה' ֱא ֵ‬ ‫ִעם ֲא ֵ‬ ‫ּומ ָח ָליִם ָר ִעים‬ ‫ּומ ֶד ֶבר ִמ ַל ְט ָתנּו‪ֵ ,‬‬ ‫ּוב ָש ָבע ִכ ְל ַכ ְל ָתנּו‪ֵ ,‬מ ֶח ֶרב ִה ַצ ְל ָתנּו ִ‬ ‫ְב ָר ָעב זַ נְ ָתנּו ְ‬ ‫יתנּו‪ַ .‬עד ֵהנָ ה ֲעזָ רּונּו ַר ֲח ֶמיָך וְ לֹא ֲעזָ בּונּו ֲח ָס ֶדיָך‪ ,‬וְ ַאל ִת ְט ֵשנּו‪,‬‬ ‫וְ נֶ ֱא ָמנִ ים ִד ִל ָ‬ ‫רּוח ּונְ ָש ָמה ֶשנָ ַפ ְח ָת ְב ַא ֵפינּו‬ ‫לקינּו‪ָ ,‬לנֶ ַצח‪ַ .‬על ֵכן ֵא ָב ִרים ֶש ִפ ַלגְ ָת ָבנּו וְ ַ‬ ‫ה' ֱא ֵ‬ ‫ירֹוממּו וְ יַ ֲע ִריצּו‬ ‫יפ ֲארּו וִ ְ‬ ‫יש ְבחּו וִ ָ‬ ‫וְ ָלׁשֹון ֲא ֶשר ַש ְמ ָת ְב ִפינּו ‪ֵ -‬הן ֵהם יֹודּו וִ ָיב ְרכּו וִ ַ‬ ‫יֹודה‪ ,‬וְ ָכל ָלׁשֹון ְלָך ִת ָש ַבע‪,‬‬ ‫יַמ ִליכּו ֶאת ִש ְמָך ַמ ְל ֵכנּו‪ִ .‬כי ָכל ֶפה ְלָך ֶ‬ ‫וְ יַ ְק ִדיׁשּו וְ ְ‬ ‫קֹומה ְל ָפנֶ יָך ִת ְש ַת ֲחוֶ ה‪ ,‬וְ ָכל ְל ָבבֹות יִ ָיראּוָך‪ ,‬וְ ָכל ֶק ֶרב‬ ‫וְ ָכל ֶב ֶרְך ְלָך ִת ְכ ַרע‪ ,‬וְ ָכל ָ‬ ‫אמ ְרנָ ה‪ ,‬ה' ִמי ָכּמֹוָך ַמ ִציל‬ ‫ּוכ ָלּיֹות יְ זַ ֵמרּו ִל ְש ֶמָך‪ַ .‬כ ָד ָבר ֶש ָכתּוב‪ָ ,‬כל ַע ְצמ ַֹתי ּת ֹ ַ‬ ‫ְ‬ ‫ּומי יַ ֲער ְֹך ָלְך‬ ‫ּומי יִ ְשוֶ ה ָלְך ִ‬ ‫ָענִ י ֵמ ָחזָ ק ִמ ֶמנּו וְ ָענִ י וְ ֶא ְביֹון ִמּגזְ לֹו‪ִ .‬מי יִ ְד ֶמה ָלְך ִ‬ ‫ּנֹורא‪ֵ ,‬א–ל ֶע ְליֹון‪ ,‬קנֵ ה ָש ַמיִם וָ ָא ֶרץ‪ .‬נְ ַה ֶל ְלָך ּונְ ַש ֵב ֲחָך‬ ‫ָה ֵא–ל ַהגָ דֹול‪ַ ,‬הגִ ּבֹור וְ ַה ָ‬ ‫ּונְ ָפ ֶא ְרָך ּונְ ָב ֵרְך ֶאת ֵשם ָק ְד ֶשָך‪ָ ,‬כ ָאמּור‪ְ :‬ל ָדוִ ד‪ָ ,‬ב ְר ִכי נַ ְפ ִשי ֶאת ה' וְ ָכל ְק ָר ַבי‬ ‫ֶאת ֵשם ָק ְדׁשֹו‪.‬‬

‫‪153‬‬

‫‪The Oneg Haggadah Companion‬‬

‫אֹותיָך‪,‬‬ ‫נֹור ֶ‬ ‫ּנֹורא ְב ְ‬ ‫ָה ֵא–ל ְב ַת ֲע ֻצמֹות ֻעזֶ ָך‪ַ ,‬הגָ דֹול ִב ְכבֹוד ְש ֶמָך‪ַ ,‬הגִ ּבֹור ָלנֶ ַצח וְ ַה ָ‬ ‫ּיׁושב ַעל ִכ ֵסא ָרם וְ נִ ִשֹא‪.‬‬ ‫ַה ֶמ ֶלְך ַה ֵ‬ ‫יקים ַביי‪ַ ,‬ליְ ָש ִרים נָ אוָ ה ְת ִה ָלה‪.‬‬ ‫ׁשֹוכן ַעד ָמרֹום וְ ָקדֹוׁש ְשּמֹו‪ .‬וְ ָכתּוב‪ַ :‬רנְ נּו ַצ ִד ִ‬ ‫ֵ‬ ‫רֹומם‪,‬‬ ‫ּוב ְלׁשֹון ֲח ִס ִידים ִת ְת ָ‬ ‫יקים ִת ְת ָּב ַרְך‪ִ ,‬‬ ‫ּוב ִד ְב ֵרי ַצ ִד ִ‬ ‫ְב ִפי יְ ָש ִרים ִת ְת ַה ָלל‪ְ ,‬‬ ‫דושים ִת ְת ַק ָדׁש‪.‬‬ ‫ּוב ֶק ֶרב ְק ִ‬ ‫ְ‬ ‫יִת ָפ ֵאר ִש ְמָך‪ַ ,‬מ ְל ֵכנּו‪ְ ,‬ב ָכל‬ ‫ּוב ַמ ְק ֲהלֹות ִר ְבבֹות ַע ְמָך ֵבית יִ ְש ָר ֵאל ְב ִרנָ ה ְ‬ ‫ְ‬ ‫בֹותינּו‪ְ ,‬להֹודֹות‬ ‫אֹלקי ֲא ֵ‬ ‫לקינּו וֵ ֵ‬ ‫צּורים ְל ָפנֶ יָך‪ ,‬ה' ֱא ֵ‬ ‫חֹובת ָכל ַהיְ ִ‬ ‫ּדֹור וָ דֹור‪ֶ ,‬ש ֵכן ַ‬ ‫ּול ַק ֵלס ַעל ָכל ִד ְב ֵרי ִשירֹות‬ ‫רֹומם ְל ַה ֵדר ְל ָב ֵרְך‪ְ ,‬ל ַע ֵלה ְ‬ ‫ְל ַה ֵלל ְל ַש ֵב ַח‪ְ ,‬ל ָפ ֵאר ְל ֵ‬ ‫יחָך‪.‬‬ ‫וְ ִת ְש ְבחֹות ּדוִ ד ֶבן יִ ַשי ַע ְב ְדָך ְמ ִש ֶ‬ ‫ּוב ָא ֶרץ‪ִ ,‬כי‬ ‫לעד ַמ ְל ֵכנּו‪ָ ,‬ה ֵא–ל ַה ֶמ ֶלְך ַהגָ דֹול וְ ַה ָקדֹוׁש ַב ָש ַמיִם ָ‬ ‫יִ ְש ַת ַבח ִש ְמָך ַ‬ ‫ּומ ְמ ָש ָלה‪,‬‬ ‫ּוש ָב ָחה‪ַ ,‬ה ֵלל וְ זִ ְמ ָרה‪ ,‬עֹז ֶ‬ ‫בֹותינּו‪ִ ,‬שיר ְ‬ ‫אֹלקי ֲא ֵ‬ ‫ֹלקינּו וֵ ֵ‬ ‫ְלָך נָ ֶאה‪ ,‬ה' ֱא ֵ‬ ‫הֹודאֹות ֵמ ַע ָתה‬ ‫ּומ ְלכּות‪ְ ,‬ב ָרכֹות וְ ָ‬ ‫בּורה‪ְ ,‬ת ִה ָלה וְ ִת ְפ ֶא ֶרת‪ְ ,‬ק ֻד ָשה ַ‬ ‫נֶ ַצח‪ ,‬גְ ֻד ָלה ּוגְ ָ‬ ‫הֹודאֹות‪ֲ ,‬אדֹון‬ ‫עֹולם‪ָ .‬ברּוְך ַא ָתה ה'‪ֵ ,‬אל ֶמ ֶלְך גָ דֹול ַב ִת ְש ָבחֹות‪ֵ ,‬אל ַה ָ‬ ‫וְ ַעד ָ‬ ‫עֹול ִמים‪.‬‬ ‫ּבֹוחר ְב ִש ֵירי זִ ְמ ָרה‪ֶ ,‬מ ֶלְך ֵאל ֵחי ָה ָ‬ ‫ַהנִ ְפ ָלאֹות‪ַ ,‬ה ֵ‬

‫‪The blessing over wine is recited and the fourth cup is‬‬ ‫‪drunk while reclining to the left side. It is preferable that‬‬ ‫‪the entire cup is drunk.‬‬

‫ּבֹורא ְפ ִרי ַהגָ ֶפן‪.‬‬ ‫עֹולם ֵ‬ ‫להינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָתה ה'‪ֱ ,‬א ֵ‬ ‫עֹולם‪ַ ,‬על ַהגֶ ֶפן וְ ַעל‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוך ַא ָתה ה' ֱא ֵ‬ ‫טֹובה‬ ‫נּובת ַה ָש ֶדה וְ ַעל ֶא ֶרץ ֶח ְמ ָדה ָ‬ ‫ְפ ִרי ַהגֶ ֶפן‪ַ ,‬על ְת ַ‬ ‫בֹותינּו ֶל ֱאכֹול ִמ ִפ ְריָ ּה‬ ‫ית וְ ִהנְ ַח ְל ָת ַל ֲא ֵ‬ ‫ְּור ָח ָבה ֶש ָר ִצ ָ‬ ‫ֹלהינּו ַעל יִ ְש ָר ֵאל ַע ֶמָך‬ ‫ּטּובּה‪ַ .‬ר ֶחם נָ א ה' ֱא ֵ‬ ‫וְ ִל ְשּב ַֹע ִמ ָ‬ ‫בֹודָך וְ ַעל ִמזְ ְב ֶחָך‬ ‫רּוש ַליִם ִע ֶירָך וְ ַעל ִצּיֹון ִמ ְש ַכן ְכ ֶ‬ ‫וְ ַעל יְ ָ‬ ‫יָמינּו‬ ‫רּוש ַליִם ִעיר ַהּק ֶֹדׁש ִב ְמ ֵה ָרה ְב ֵ‬ ‫ּובנֵ ה יְ ָ‬ ‫וְ ַעל ֵה ָיכ ֶלָך ְ‬ ‫אכל ִמ ִפ ְריָ ּה וְ נִ ְש ַבע‬ ‫תֹוכּה וְ ַש ְמ ֵחנּו ְב ִבנְ יָ נָ ּה וְ נ ֹ ַ‬ ‫וְ ַה ֲע ֵלנּו ְל ָ‬ ‫ּוב ָט ֳה ָרה [בשבת‪ְּ :‬ור ֵצה‬ ‫יה ִב ְק ֻד ָשה ְ‬ ‫ּטּובּה ּונְ ָב ֶר ְכָך ָע ֶל ָ‬ ‫ִמ ָ‬ ‫וְ ַה ֲח ִל ֵיצנּו ְביֹום ַה ַש ָבת ַהזֶ ה] וְ ַש ְמ ֵחנּו ְביֹום ַחג ַה ַמּצֹות‬ ‫נֹודה ְלָך ַעל‬ ‫ּומ ִטיב ַלּכֹל‪ ,‬וְ ֶ‬ ‫ַהזֶ ה‪ִ ,‬כי ַא ָתה ה' טֹוב ֵ‬ ‫ָה ָא ֶרץ וְ ַעל ְפ ִרי ַהּגָ ֶפן‪ָ .‬ברּוְך ַא ָתה ה'‪ַ ,‬על ַהגֶ ֶפן וְ ַעל‬ ‫ְפ ִרי ַהּגָ ֶפן‪.‬‬

‫‪155‬‬

‫‪The Oneg Haggadah Companion‬‬

My Brother By Rabbi Dovid Orlofsky Not for our sake, Hashem, not for our sake…

to which he happily complied.

Years ago, a young man enjoyed the smooth ride in his new car as he pulled up to the local supermarket to buy some groceries. While looking for a place to park, he caught sight of his friend’s younger brother gazing at his car. Rolling down his window, the young man called out to the boy, “Do you like the car?” “I really do,” said the boy. “Where did you get it?” “My brother bought it for me,” the man replied.

When the man finally pulled into the driveway of the house, the boy turned to the man and shyly asked, “Could you wait just a moment?” Running inside, the little boy soon came out carrying his younger brother who could not walk. He had polio. As he brought him close to the car, he clenched his brother tightly and said, “Can you see that? His brother bought him that car.

Still entranced by the sight of the car, the boy stood there. The man figured that he would respond as any other typical boy would, “Oh, I wish I had a brother like that!” But this boy was different; he had a different look on the matter. “Wow!” he said, “I wish I could be a brother like that.” Caught off guard by such a comment, the man said to the boy, “Would you like to go for a ride?” With his face breaking out in a smile, the little boy excitedly nodded his head. “Can we drive to my house?” he asked. The man figured that the boy wished to show off the elegant car to his friends,

One day I will buy you a car like that so it will be easier for you to get around. Right now it’s a bit hard for you to do so, but that will one day all change.” Listen to the beautiful message of this little boy: “Everybody wishes they had a brother like that; but how many people wish they could be a brother like that.” We would live as much happier, thoughtful and selfless people if we would only adopt such an attitude.

The Oneg Haggadah Companion

156

‫נרצה‬ ‫ֲח ַסל ִסּדּור ֶפ ַסח ְכ ִה ְל ָכתֹו‪ְ ,‬כ ָכל ִמ ְש ָפטֹו וְ ֻח ָקתֹו‪ַ .‬כ ֲא ֶשר זָ ִכינּו ְל ַס ֵדר אֹותֹו ֵכן‬ ‫קֹומם ְק ַהל ֲע ַדת ִמי ָמנָ ה‪ְ .‬ב ָקרֹוב נַ ֵהל נִ ְט ֵעי‬ ‫ׁשֹוכן ְמעֹונָ ה‪ֵ ,‬‬ ‫נִ זְ ֶכה ַל ֲעׂשֹותֹו‪ .‬זָ ְך ֵ‬ ‫ַכנָ ה ְפדּויִם ְל ִצּיֹון ְב ִרנָ ה‪.‬‬

‫ירּוש ָליִם ַה ְבנּויָ ה‪.‬‬ ‫ְל ָשנָ ה ַה ָב ָאה ִב ָ‬

‫‪157‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ּוב ֵכן וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ְ‬

‫‪158‬‬

‫את‬ ‫ָאז רֹוב נִ ִסים ִה ְפ ֵל ָ‬ ‫מֹורת זֶ ה‬ ‫ְברֹאׁש ַא ְש ֶ‬ ‫גֵ ר ֶצ ֶדק נִ ַצ ְחּתֹו ְכנֶ ֶח ַלק לֹו‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַב ַליְ ָלה‪,‬‬ ‫ַה ַליְ ָלה‪.‬‬ ‫ַליְ ָלה‪,‬‬

‫ַדנְ ָת ֶמ ֶלְך גְ ָרר ַב ֲחלֹום‬ ‫ִה ְפ ַח ְד ָת ֲא ַר ִמי ְב ֶא ֶמׁש‬ ‫ּיּוכל לֹו‬ ‫וַ יָ ַשר יִ ְש ָר ֵאל ְל ַמ ְל ָאְך וַ ַ‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַה ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪.‬‬ ‫ַליְ ָלה‪,‬‬

‫כֹורי ַפ ְתרֹוס ָמ ַח ְצ ָת ַב ֲח ִצי‬ ‫זֶ ַרע ְב ֵ‬ ‫קּומם‬ ‫ֵח ָילם לֹא ָמ ְצאּו ְב ָ‬ ‫כֹוכ ֵבי‬ ‫ית ְב ְ‬ ‫ישת נְ גִ יד ֲחר ֶֹשת ִס ִל ָ‬ ‫ִט ַ‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַה ַליְ ָלה‪,‬‬ ‫ַב ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬

‫‪The Oneg Haggadah Companion‬‬

‫הֹוב ְש ָת ְפגָ ָריו‬ ‫נֹופף ִאּוּוי‪ַ ,‬‬ ‫יָ ַעץ ְמ ָח ֵרף ְל ֵ‬ ‫ּומ ָצבֹו ְב ִאיׁשֹון‬ ‫ָכ ַרע ֵבל ַ‬ ‫ְל ִאיׁש ֲחמּודֹות נִ גְ ָלה ָרז ֲחזֹות‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַב ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬

‫ִמ ְש ַת ֵכר ִב ְכ ֵלי ק ֶֹדׁש נֶ ֱה ַרג ּבֹו‬ ‫תּותי‬ ‫ּפֹותר ִב ֲע ֵ‬ ‫נֹושע ִמּבֹור ֲא ָריֹות ֵ‬ ‫ַ‬ ‫ִשנְ ָאה נָ ַטר ֲאגָ גִ י וְ ָכ ַתב ְס ָפ ִרים‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַב ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬ ‫ַב ַליְ ָלה‪,‬‬

‫עֹור ְר ָת נִ ְצ ֲחָך ָע ָליו ְבנֶ ֶדד ְשנַ ת‬ ‫ַ‬ ‫ׁשֹומר ַמה‬ ‫ּפּורה ִת ְדרֹוְך ְל ֵ‬ ‫ָ‬ ‫ּׁשֹומר וְ ָשח ָא ָתא ב ֶֹקר וְ גַ ם‬ ‫ָצ ַרח ַכ ֵ‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַליְ ָלה‪.‬‬ ‫ִמ ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬

‫ָק ֵרב יֹום ֲא ֶשר הּוא לֹא יֹום וְ לֹא ַײ‬ ‫הֹודע ִכי ְלָך ַהּיֹום ַאף ְלָך‬ ‫ָרם ַ‬ ‫ׁשֹומ ִרים ַה ְפ ֵקד ְל ִע ְירָך ָכל ַהּיֹום וְ ָכל‬ ‫ְ‬ ‫ָת ִאיר ְכאֹור יֹום ֶח ְש ַכת‬ ‫וַ יְ ִהי ַב ֲח ִצי ַה ַליְ ָלה‪.‬‬ ‫ ‬

‫ַליְ ָלה‪,‬‬ ‫ַה ַליְ ָלה‪,‬‬ ‫ַה ַליְ ָלה‪,‬‬ ‫ַליְ ָלה‪,‬‬

‫‪159‬‬

‫‪The Oneg Haggadah Companion‬‬

‫‪On the second night recite the following:‬‬

‫את‬ ‫בּורֹותיָך ִה ְפ ֵל ָ‬ ‫ֶ‬ ‫א ֶֹמץ גְ‬ ‫את‬ ‫מֹועדֹות נִ ֵש ָ‬ ‫ְברֹאׁש ָכל ֲ‬ ‫ית ְל ֶאזְ ָר ִחי ֲחצֹות ֵליל‬ ‫גִ ִל ָ‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ַב ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪.‬‬ ‫ֶפ ַסח‪,‬‬

‫ְד ָל ָתיו ָד ַפ ְק ָת ְכחֹם ַהּיֹום‬ ‫נֹוצ ִצים ֻעּגֹות ַמּצֹות‬ ‫ִה ְס ִעיד ְ‬ ‫וְ ֵאל ַה ָב ָקר ָרץ זֵ ֶכר ְלׁשֹור ֵע ֶרְך‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ַב ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬

‫דֹומים וְ לׁו ֲֹהטּו ָב ֵאׁש‬ ‫זֹועמּו ְס ִ‬ ‫ֲ‬ ‫ּומּצֹות ָא ָפה ְב ֵקץ‬ ‫ֻח ַלץ לֹוט ֵמ ֶהם ַ‬ ‫את ַא ְד ַמת מֹוף וְ נֹוף ְב ָע ְב ְרָך‬ ‫אט ָ‬ ‫ִט ֵ‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ַב ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‪.‬‬

‫יָ ּה רֹאׁש ָכל הֹון ָמ ַח ְצ ָת ְב ֵליל ִשּמּור‬ ‫ַכ ִביר‪ַ ,‬על ֵבן ְבכֹור ָפ ַס ְח ָת ְב ַדם‬ ‫ְל ִב ְל ִתי ֵתת ַמ ְש ִחית ָלבֹא ִב ְפ ָת ַחי‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‪,‬‬

‫‪160‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ּתֹותי‬ ‫ְמ ֻסגֶ ֶרת ֻסגָ ָרה ְב ִע ֵ‬ ‫עֹורי ע ֶֹמר‬ ‫נִ ְש ְמ ָדה ִמ ְדיָ ן ִב ְצ ִליל ְש ֵ‬ ‫ׂשֹורפּו ִמ ְש ַמנֵ י ּפּול וְ לּוד ִב ַיקד יְ קֹוד‬ ‫ָ‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬

‫עֹוד ַהּיֹום ְבנֹב ַל ֲעמוֹד ַעד גָ ָעה עֹונַ ת‬ ‫ַפס יַ ד ָכ ְת ָבה ְל ַק ֲע ֵק ַע צּול‪,‬‬ ‫ָצפֹה ַה ָצ ִפית ֲערֹוְך ַה ֻש ְל ָחן‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‬ ‫ַב ֶפ ַסח‪,‬‬

‫ָק ָהל ִכנְ ָסה ֲה ַד ָסה צֹום ְל ַש ֵלׁש‬ ‫רֹאׁש ִמ ֵבית ָר ָשע ָמ ַח ְצ ָת ְב ֵעץ ֲח ִמ ִשים‬ ‫עּוצית‬ ‫ְש ֵתי ֵא ֶלה ֶרגַ ע ָת ִביא ְל ִ‬ ‫יְמינְ ָך ְכ ֵליל ִה ְת ַק ֵדׁש ַחג‬ ‫ָתעֹז יָ ְדָך ָתרּום ִ‬ ‫וַ ֲא ַמ ְר ֶתם זֶ ַבח ֶפ ַסח‪.‬‬ ‫ ‬

‫ַב ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‪,‬‬ ‫ַב ֶפ ַסח‪,‬‬ ‫ֶפ ַסח‪,‬‬

‫‪161‬‬

‫‪The Oneg Haggadah Companion‬‬

‫‪On both nights continue here:‬‬

‫ִכי לֹו נָ ֶאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫דּודיו י ֹ ְ‬ ‫לּוכה‪ָ ,‬בחּור ַכ ֲה ָל ָכה‪ ,‬גְ ָ‬ ‫ַא ִדיר ִב ְמ ָ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה'‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ ‬ ‫ַה ַמ ְמ ָל ָכה‪ִ ,‬כי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫לּוכה‪ָ ,‬הדּור ַכ ֲה ָל ָכה‪ ,‬וָ ִת ָיקיו י ֹ ְ‬ ‫ דגּול ִב ְמ ָ‬ ‫ָ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫לּוכה‪ָ ,‬ח ִסין ַכ ֲה ָל ָכה ַט ְפ ְס ָריו י ֹ ְ‬ ‫זַ ַכאי ִב ְמ ָ‬ ‫ ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫ּמּודיו י ֹ ְ‬ ‫לּוכה‪ַ ,‬כ ִביר ַכ ֲה ָל ָכה ִל ָ‬ ‫יָ ִחיד ִב ְמ ָ‬ ‫ ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֶאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬

‫‪162‬‬

‫‪The Oneg Haggadah Companion‬‬

‫אמרּו‬ ‫נֹורא ַכ ֲה ָל ָכה ְס ִב ָיביו י ֹ ְ‬ ‫לּוכה‪ָ ,‬‬ ‫מֹושל ִב ְמ ָ‬ ‫ֵ‬ ‫ ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫ּפֹודה ַכ ֲה ָל ָכה‪ַ ,‬צ ִד ָיקיו י ֹ ְ‬ ‫לּוכה‪ֶ ,‬‬ ‫ָענָ יו ִב ְמ ָ‬ ‫ ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫לּוכה‪ַ ,‬רחּום ַכ ֲה ָל ָכה ִשנְ ַאנָ יו י ֹ ְ‬ ‫ָקּדֹוׁש ִב ְמ ָ‬ ‫ ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫ימיו י ֹ ְ‬ ‫ּתֹומְך ַכ ֲה ָל ָכה ְת ִמ ָ‬ ‫לּוכה‪ֵ ,‬‬ ‫ ת ִקיף ִב ְמ ָ‬ ‫ַ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬ ‫אמרּו‬ ‫ימיו י ֹ ְ‬ ‫ּתֹומְך ַכ ֲה ָל ָכה ְת ִמ ָ‬ ‫לּוכה‪ֵ ,‬‬ ‫ ת ִקיף ִב ְמ ָ‬ ‫ַ‬ ‫ּולָך‪ְ ,‬לָך ִכי ְלָך‪ְ ,‬לָך ַאף ְלָך‪ְ ,‬לָך ה' ַה ַמ ְמ ָל ָכה‪,‬‬ ‫לֹו‪ְ :‬לָך ְ‬ ‫ִכי לֹו נָ ֵאה‪ִ ,‬כי לֹו יָ ֶאה‪.‬‬

‫‪163‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ַא ִדיר הּוא ְיִבנֶ ה ֵביתֹו ְב ָקרֹוב‪ִ .‬ב ְמ ֵה ָרה‪,‬‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל‬ ‫ ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫ִ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ְבנֵ ה‪ְ ,‬בנֵ ה ֵב ְ‬ ‫ בחּור הּוא‪ ,‬גָ דֹול הּוא‪ָ ,‬דגּול הּוא ְיִבנֶ ה ֵביתֹו ְב ָקרֹוב‪.‬‬ ‫ָ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל ְבנֵ ה‪ְ ,‬בנֵ ה‬ ‫ִב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ֵב ְ‬ ‫ָהדּור הּוא‪ ,‬וָ ִתיק הּוא‪ ,‬זַ ַכאי הּוא ְיִבנֶ ה ֵביתֹו ְב ָקרֹוב‪.‬‬ ‫ ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל ְבנֵ ה‪ְ ,‬בנֵ ה‬ ‫ִב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ֵב ְ‬ ‫ָח ִסיד הּוא‪ָ ,‬טהֹור הּוא‪ ,‬יָ ִחיד הּוא ְיִבנֶ ה ֵביתֹו‬ ‫ ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל‬ ‫ְב ָקרֹוב‪ִ .‬ב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ְבנֵ ה‪ְ ,‬בנֵ ה ֵב ְ‬ ‫ כ ִביר הּוא‪ָ ,‬למּוד הּוא‪ֶ ,‬מ ֶלְך הּוא ְיִבנֶ ה ֵביתֹו ְב ָקרֹוב‪.‬‬ ‫ַ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל ְבנֵ ה‪ְ ,‬בנֵ ה‬ ‫ִב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ֵב ְ‬ ‫נֹורא הּוא‪ַ ,‬סגִ יב הּוא‪ִ ,‬עּזּוז הּוא ְיִבנֶ ה ֵביתֹו ְב ָקרֹוב‪.‬‬ ‫ָ‬ ‫ ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל ְבנֵ ה‪ְ ,‬בנֵ ה‬ ‫ִב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ֵב ְ‬ ‫ּפֹודה הּוא‪ַ ,‬צ ִדיק הּוא‪ָ ,‬קדֹוׁש הּוא ְיִבנֶ ה ֵביתֹו‬ ‫ֶ‬ ‫ ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל‬ ‫ְב ָקרֹוב‪ִ .‬ב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ְבנֵ ה‪ְ ,‬בנֵ ה ֵב ְ‬ ‫ַרחּום הּוא‪ַ ,‬ש ַדי הּוא‪ַ ,‬ת ִקיף הּוא ְיִבנֶ ה ֵביתֹו‬ ‫ ‬ ‫יָמינּו ְב ָקרֹוב‪ֵ .‬אל ְבנֵ ה‪ֵ ,‬אל‬ ‫ְב ָקרֹוב‪ִ .‬ב ְמ ֵה ָרה‪ִ ,‬ב ְמ ֵה ָרה‪ְ ,‬ב ֵ‬ ‫יתָך ְב ָקרֹוב‪.‬‬ ‫ְבנֵ ה‪ְ ,‬בנֵ ה ֵב ְ‬

‫‪164‬‬

‫‪The Oneg Haggadah Companion‬‬

‫‪The counting of the omer outside of Israel on the second night of Pesach:‬‬

‫עֹולם‪ֲ ,‬א ֶשר‬ ‫ֹלקינּו ֶמ ֶלְך ָה ָ‬ ‫ָברּוְך ַא ָתה ה'‪ֱ ,‬א ֵ‬ ‫ִק ְד ָשנּו ְב ִמ ְצ ֹו ָֹתיו וְ ִצוָ נּו ַעל ְס ִפ ַירת ָהע ֶֹמר‪.‬‬ ‫ַהּיֹום יֹום ֶא ָחד ָבע ֶֹמר‪.‬‬

‫ֹלקינּו‬ ‫יֹוד ַע‪ֶ :‬א ָחד ֱא ֵ‬ ‫יֹוד ַע? ֶא ָחד ֲאנִ י ֵ‬ ‫ֶא ָחד ִמי ֵ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֶש ַב ָש ַמיִם ָ‬ ‫יֹוד ַע‪ְ :‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ .‬א ָחד‬ ‫יֹוד ַע? ְשנַ יִם ֲאנִ י ֵ‬ ‫ְשנַ יִם ִמי ֵ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ֱא ֵ‬ ‫ֹלשה ָאבֹות‪ְ ,‬שנֵ י‬ ‫יֹוד ַע‪ְ :‬ש ָ‬ ‫ֹלשה ֲאנִ י ֵ‬ ‫יֹוד ַע? ְש ָ‬ ‫ֹלשה ִמי ֵ‬ ‫ְש ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫לשה‬ ‫יֹוד ַע‪ַ :‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫יֹוד ַע? ַא ְר ַבע ֲאנִ י ֵ‬ ‫ַא ְר ַבע ִמי ֵ‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם‬ ‫ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ָ‬ ‫תֹורה‪,‬‬ ‫חּומ ֵשי ָ‬ ‫יֹוד ַע‪ֲ :‬ח ִמ ָשה ְ‬ ‫יֹוד ַע? ֲח ִמ ָשה ֲאנִ י ֵ‬ ‫ֲח ִמ ָשה ִמי ֵ‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד‬ ‫ַא ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ֱא ֵ‬ ‫‪165‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יֹוד ַע‪ִ :‬ש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪,‬‬ ‫יֹוד ַע? ִש ָשה ֲאנִ י ֵ‬ ‫ִש ָשה ִמי ֵ‬ ‫ֹלשה ָאבֹות‪ְ ,‬שנֵ י‬ ‫תֹורה‪ַ ,‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫חּומ ֵשי ָ‬ ‫ֲח ִמ ָשה ְ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫יְמי‬ ‫יֹוד ַע‪ִ :‬ש ְב ָעה ֵ‬ ‫יֹוד ַע? ִש ְב ָעה ֲאנִ י ֵ‬ ‫ִש ְב ָעה ִמי ֵ‬ ‫תֹורה‪ַ ,‬א ְר ַבע‬ ‫חּומ ֵשי ָ‬ ‫ַש ָב ָתא‪ִ ,‬ש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה ְ‬ ‫ֹלקינּו‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֶש ַב ָש ַמיִם ָ‬ ‫יְמי‬ ‫יֹוד ַע‪ְ :‬שמֹונָ ה ֵ‬ ‫יֹוד ַע? ְשמֹונָ ה ֲאנִ י ֵ‬ ‫ְשמֹונָ ה ִמי ֵ‬ ‫יְמי ַש ָב ָתא‪ִ ,‬ש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה‬ ‫ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות‬ ‫תֹורה‪ַ ,‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫חּומ ֵשי ָ‬ ‫ְ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫יֹוד ַע‪ִ :‬ת ְש ָעה יַ ְר ֵחי‬ ‫יֹוד ַע? ִת ְש ָעה ֲאנִ י ֵ‬ ‫ִת ְש ָעה ִמי ֵ‬ ‫יְמי ַש ָב ָתא‪ִ ,‬ש ָשה ִס ְד ֵרי‬ ‫יְמי ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫ֵל ָדה‪ְ ,‬שמֹונָ ה ֵ‬ ‫ֹלשה‬ ‫תֹורה‪ַ ,‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫חּומ ֵשי ָ‬ ‫ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה ְ‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם‬ ‫ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ָ‬ ‫יֹוד ַע‪ֲ :‬ע ָש ָרה ִד ְב ַריָ א‪,‬‬ ‫יֹוד ַע? ֲע ָש ָֹרה ֲאנִ י ֵ‬ ‫ֲע ָש ָֹרה ִמי ֵ‬ ‫יְמי ַש ָב ָתא‪,‬‬ ‫יְמי ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫ִת ְש ָעה יַ ְר ֵחי ֵל ָדה‪ְ ,‬שמֹונָ ה ֵ‬ ‫תֹורה‪ַ ,‬א ְר ַבע‬ ‫חּומ ֵשי ָ‬ ‫ִש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה ְ‬ ‫ֹלקינּו‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫ּוב ָא ֶרץ‪ֲ .‬ע ָש ָֹרה‬ ‫ֶש ַב ָש ַמיִם ָ‬ ‫‪166‬‬

‫‪The Oneg Haggadah Companion‬‬

‫יֹוד ַע‪ַ :‬א ַחד‬ ‫יֹוד ַע? ַא ַחד ָע ָשר ֲאנִ י ֵ‬ ‫ַא ַחד ָע ָשר ִמי ֵ‬ ‫ּכֹוכ ַביָ א‪ֲ ,‬ע ָש ָרה ִד ְב ַריָ א‪ִ ,‬ת ְש ָעה יַ ְר ֵחי ֵל ָדה‪ְ ,‬שמֹונָ ה‬ ‫ָע ָשר ְ‬ ‫יְמי ַש ָב ָתא‪ִ ,‬ש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪,‬‬ ‫יְמי ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫ֵ‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י‬ ‫תֹורה‪ַ ,‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫חּומ ֵשי ָ‬ ‫ֲח ִמ ָשה ְ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֹלקינּו ֶש ַב ָש ַמיִם ָ‬ ‫ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫יֹוד ַע‪ְ :‬שנֵ ים‬ ‫יֹוד ַע? ְשנֵ ים ָע ָשר ֲאנִ י ֵ‬ ‫ְשנֵ ים ָע ָשר ִמי ֵ‬ ‫ּכֹוכ ַביָ א‪ֲ ,‬ע ָש ָרה ִד ְב ַריָ א‪,‬‬ ‫ָע ָשר ִש ְב ַטיָ א‪ַ ,‬א ַחד ָע ָשר ְ‬ ‫יְמי ַש ָב ָתא‪,‬‬ ‫יְמי ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫ִת ְש ָעה יַ ְר ֵחי ֵל ָדה‪ְ ,‬שמֹונָ ה ֵ‬ ‫תֹורה‪ַ ,‬א ְר ַבע‬ ‫חּומ ֵשי ָ‬ ‫ִש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה ְ‬ ‫ֹלקינּו‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֶש ַב ָש ַמיִם ָ‬ ‫לשה ָע ָשר ִמ ַדיָ א‪.‬‬ ‫יֹוד ַע‪ְ :‬ש ָ‬ ‫לשה ָע ָשר ֲאנִ י ֵ‬ ‫יֹוד ַע? ְש ָ‬ ‫לשה ֶע ָשר ִמי ֵ‬ ‫ְש ָ‬ ‫ּכֹוכ ַביָ א‪ֲ ,‬ע ָש ָרה ִד ְב ַריָ א‪ִ ,‬ת ְש ָעה יַ ְר ֵחי ֵל ָדה‪,‬‬ ‫ְשנֵ ים ָע ָשר ִש ְב ַטיָ א‪ַ ,‬א ַחד ָע ָשר ְ‬ ‫חּומ ֵשי‬ ‫יְמי ַש ָב ָתא‪ִ ,‬ש ָשה ִס ְד ֵרי ִמ ְשנָ ה‪ֲ ,‬ח ִמ ָשה ְ‬ ‫יְמי ִמ ָילה‪ִ ,‬ש ְב ָעה ֵ‬ ‫ְשמֹונָ ה ֵ‬ ‫ֹלקינּו‬ ‫לשה ָאבֹות‪ְ ,‬שנֵ י ֻלחֹות ַה ְב ִרית‪ֶ ,‬א ָחד ֱא ֵ‬ ‫תֹורה‪ַ ,‬א ְר ַבע ִא ָמהֹות‪ְ ,‬ש ָ‬ ‫ָ‬ ‫ּוב ָא ֶרץ‪.‬‬ ‫ֶש ַב ָש ַמיִם ָ‬

‫‪167‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ ‬

‫ַחד‬

‫גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א ְדזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪,‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬

‫וְ ָא ָתא‬

‫ ‬

‫זּוזֵ י‪.‬‬

‫ׁשּונְ ָרא וְ ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי‬

‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬

‫וְ ָא ָתא ַכ ְל ָבא וְ נָ ַשְך ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין‬ ‫ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫חּוט ָרא וְ ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך ְלׁשּונְ ָרא‪,‬‬ ‫וְ ָא ָתא ְ‬ ‫ְד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫חּוט ָרא‪ְ ,‬ד ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך‬ ‫נּורא וְ ָש ַרף ְל ְ‬ ‫וְ ָא ָתא ָ‬ ‫ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫חּוט ָרא‪ְ ,‬ד ִה ָכה‬ ‫נּורא‪ְ ,‬ד ָש ַרף ְל ְ‬ ‫וְ ָא ָתא ַמיָ א וְ ָכ ָבה ְל ָ‬ ‫ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא‬ ‫ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫‪168‬‬

‫‪The Oneg Haggadah Companion‬‬

‫ ‬

‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬

‫נּורא‪ְ ,‬ד ָש ַרף‬ ‫תֹורא וְ ָש ָתה ְל ַמיָ א‪ְ ,‬ד ָכ ָבה ְל ָ‬ ‫וְ ָא ָתא ָ‬ ‫חּוט ָרא‪ְ ,‬ד ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה‬ ‫ְל ְ‬ ‫ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫תֹורא‪ְ ,‬ד ָש ָתה ְל ַמיָ א‪,‬‬ ‫ׁשֹוחט וְ ָש ַחט ְל ָ‬ ‫וְ ָא ָתא ַה ֵ‬ ‫חּוט ָרא‪ְ ,‬ד ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך‬ ‫נּורא‪ְ ,‬ד ָש ַרף ְל ְ‬ ‫ְד ָכ ָבה ְל ָ‬ ‫ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫ׁשֹוחט‪ְ ,‬ד ָש ַחט‬ ‫וְ ָא ָתא ַמ ְל ָאְך ַה ָמוֶ ת וְ ָש ַחט ְל ֵ‬ ‫חּוט ָרא‪,‬‬ ‫נּורא‪ְ ,‬ד ָש ַרף ְל ְ‬ ‫תֹורא‪ְ ,‬ד ָש ָתה ְל ַמיָ א‪ְ ,‬ד ָכ ָבה ְל ָ‬ ‫ְל ָ‬ ‫ְד ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין‬ ‫ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫וְ ָא ָתא ַה ָקדֹוׁש ָברּוְך הּוא וְ ָש ַחט ְל ַמ ְל ַאְך‬ ‫תֹורא‪ְ ,‬ד ָש ָתה ְל ַמיָ א‪,‬‬ ‫ׁשֹוחט‪ְ ,‬ד ָש ַחט ְל ָ‬ ‫ַה ָמוֶ ת‪ְ ,‬ד ָש ַחט ְל ֵ‬ ‫חּוט ָרא‪ְ ,‬ד ִה ָכה ְל ַכ ְל ָבא‪ְ ,‬דנָ ַשְך‬ ‫נּורא‪ְ ,‬ד ָש ַרף ְל ְ‬ ‫ְד ָכ ָבה ְל ָ‬ ‫ְלׁשּונְ ָרא‪ְ ,‬ד ָא ְכ ָלה ְלגַ ְדיָ א‪ְ ,‬דזַ ִבין ַא ָבא ִב ְת ֵרי זּוזֵ י‪.‬‬ ‫ַחד גַ ְדיָ א‪ַ ,‬חד גַ ְדיָ א‪.‬‬ ‫ ‬ ‫‪169‬‬

‫‪The Oneg Haggadah Companion‬‬

More than a ditty… By Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital The author can be contacted atgenesisasw@gmail.com

Singing Chad Gadya is a long-standing Ashkenazi custom. Why is it here on this most important of nights? What does it add? Take extreme caution not to superficially deride this as a nursery rhyme set to a folk tune. The Chida (Teshuvos Chaim Sha’al) excommunicated an individual who mocked the song as being empty and those who say it as ‘fools’. Clearly, it is a Jewish tradition that is based on deep kabbalistic concepts. Rabbi Dr Abraham Twerski stresses that the first offender, the cat, is the real villain for attacking the innocent kid. All subsequent characters simply mete out just punishment in response to intervening in the original evil act. Why are they then all punished? And why does Hashem intervene at the end? Spirituality requires extremely caution not to do anything which may be injurious to others, even when we think our actions are fully justified. Beyond a court system, judgment of others, and particularly punitive action, to the one and only true judge. In Chad Gadya, everyone is acting out of personal interest (including the Angel of Death sadistically carrying out the mission for which he was created.) The Chasam Sofer finds a fascinating parallel between this very last song and very first paragraph, “Ha lochmo Anyo” which are both in Aramaic and authored after the renewed exile from Eretz Yisrael. Both are lamentations bemoaning the renewed state of exile where matzah is, once

again, the bread of affliction rather than bread of freedom. We recall the avodah of Pesach consisting of two offerings: Korbon Pesach and Korbon Chagigah – as alluded in the phrase “chad gadya, chad gadya, one goat, one goat” bought for two zuzim. Woe unto us how we have lost this and have returned back to exile! Interpretations see the dark imagery of Chad Gadya as a reference to the history of Israel, the lone, innocent kid. The Vilna Gaon famously traces the theme of Klal Yisrael’s trials and tribulations throughout the long exile. The two goats bought by father are the ones purchased by Yaakov and brought to Yitzchok on the night of Pesach. These were to become the dual korbonos offered on Pesach, which merited Yaakov the blessing of Yitzchak as well as the firstborn. The cat is the jealousy, the dog is Paro, the stick is Moshe’s staff, the ox is Edom, the schochet is Moshiach ben Yosef who will be killed by the Angel of Death. “Then came the Holy One, blessed be He” who will redeem His people and nation and “raise the banner to gather our exiles.” Reb Avraham Mordecai of Gur taught that a person may look at the saga of our people’s history and conclude that our experience has been a series of random, often cruel, events. However, ultimately Moshiach will come and we will realise that history has meaning and without doubt life has purpose.

The Oneg Haggadah Companion

170

The Kid Conundrum By Rabbi Yankie Schector Author of Seforim, Parshah Pshetl The author can be contacted at yankieschechter@gmail.com In Chad Gadya, why do we repeat at the end of each stanza: “One kid, One kid, that father bought for two Zuzim; one kid, one kid”? This is especially in view of the fact that the kid had been devoured by the cat? This song was written in the form of a riddle with many hidden things to be found in this conundrum. The hidden message is the realization and understanding of the great good that Hashem showers upon us – to prompt us to speak more about the Exodus story (Tashbatz). Though it seems that the kid was eaten, apparently that is not really so. After all, the presence of the kid is repeated, again and again, after every stanza. At the end, the only ones left standing are Hashem and the kid. This is, of course, an allusion to the Jewish People. All of the other nations of the world are eradicated. (Chasam Sofer) This song is supposed to ward off the impact of our accusers. The Zohar relates how Hashem gathers His court on Seder night to listen to the praises that His children, Klal Yisroel lavish upon Him in their rejoicing of His redemption. This could arouse the jealousy from the ministering angels in Heaven of the affectation that Hashem displays to the Jewish People. But this song indicates how, like in the sequence of Chad Gadya, the nations will attack and defeat each other during the course of world history. But at the end of the day, Klal Yisrael are

the last one left standing. This serves as a warning for the angels not to antagonize the Chosen Nation (Zera Kodesh) So the kid refers to Klal Yisrael, and the two Zuzim refer to the two words na’aseh v’nishma, “we will do and we will hear”, as declared when they were offered the Torah. (Birchas HaShir). Despite starting with the kid apparently being devoured, it was not. Often, throughout the course of world history, it would often seem that the Jewish People were close to disappearing and would be lost. Bad stuff happens in tragedy and disaster. But the kid – like the Jewish People – miraculously survives. And at the end, will remain intact to eternally unite together with Hashem forever. This is how the Haggadah triumphantly concludes. L'zecher Nishmas: R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem Zechus for a Shidduch: Freidel Shaindel Bas Mindel Miriam For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the ParshaPlease email: ParshaPshetel@gmail.com Thank you, Y. Schechter

The Oneg Haggadah Companion

171

Numbers – By Association By Rabbi Ozer Alport Author of Parsha Potpourri and Renowned Lecturer The author can be contacted at oalport@optonline.net What is the meaning for the inclusion of the beautiful song ‫“ – אחד מי יודע‬Who knows One” that pairs up the numbers from 1 to 13 with associated Jewish concepts? What is its purpose and its specific placement at this point in the Seder? When a person looks at the techeiles (blue dye) in his tzitzis, it is supposed to remind him of his spiritual obligations. How? Techeiles is similar in color to the sea that is comparable to the appearance of the sky. In turn, this is similar to Hashem’s Throne of Glory (Menachos 43b). A man once asked his Rabbi how many people are truly able to make all of these connections such that when they see techeiles it reminds them of Hashem? The Sage responded by making reference to the halacha forbidden a man to gaze at the colored garments that belong to a woman he knows, even if she is not wearing them at the time because it could lead him to inappropriate thoughts (Shulchan Aruch Even HaEzer 21:1). Every person works using a different thought process. If his mind is focused on spiritual matters, then everything he sees will remind him of mitzvos. Looking at techeiles he will ultimately see Hashem's

Throne of Glory. On the other hand, if he spends his time occupied with mundane physical pursuits, looking at clothing can lead to improper thoughts. Rav Avrohom Schorr explains that there are certain numbers so closely connected to a person that any time he hears them he automatically associates them with a certain concept. Examples include a person's phone number, address, and birthday etc. The objective is that, by the end of the Seder, we will have connected ourselves so closely to Hashem and refined our thought process so that we naturally want to associate every number with spirituality. We have “leaped” (meaning of the word “Pesach”) from the lowest levels of impurity to the highest heights of purity. Consequently, the only association we have with the number 1 is Hashem. We then proceed to enumerate Jewish concepts that are associated with each integer up to 13, which is itself the numerical value of the word echad, 1. “Who knows 1? I know 1! 1 relates to our G-d in the heavens and on the earth”

The Oneg Haggadah Companion

172

The Strange Stick By Rabbi Zecharia Wallerstein Founder and Director of Ohr Naava First printed in the Torah Anytime Hagaddah Once just as I was once about to write out a check for a tzedakah collector, he set me a challenge. “Let me ask you a question on the Haggadah? If you can answer it, I don’t want the check. But if you can’t answer it, please agree to double your donation”. Intrigued, I readily agreed. “In Chad Gadya, we read how a man purchased a goat for two zuzim. A cat came along and ate the goat; a dog came and ate the cat and so on. The natural sequence of events makes sense. Cats eat goats, dogs eat cats, water extinguishes fire, cows drink water etc. But here is my question: how did the stick hit the dog? Sticks don’t walk. It should have said that a person came with a stick and hit the dog. But it doesn’t say that.” I sat there silently. “Double the check please,” he said. And I did. “Let me tell you the answer,” he continued. “The Haggadah was written in this way for a reason. When you read the story of Chad Gadya, everything appears to occur naturally. But there is something inserted into the middle of the story that doesn’t make sense at all. A stick appears on its own and hits the dog. When you read this, you immediately raise your eyebrows. You say, ‘How did the stick get there?’ “You then realize that it must be Hashem holding the stick. If so, the same must also be true with all the other ‘natural’ events. Even the cat eating the goat and the water extinguishing the fire is the hand of Hashem. Nothing is natural and happens by itself.” After the man finished explaining this, I was taken aback by this answer and said, “I will triple your check.” Throughout the hardships in our lives, we can never dismiss it as being natural. The events of Chad Gadya teach us to think about our own personal lives. We have to reflect how even the stick that hits and the hardships that confront us are, in truth, from Hashem. He is behind our lives every step of the way.

Return to Egypt Highlights and lowlights of Jewish communal life in Egypt since the Exodus

By Rebetzin Shoshana Tugendhaft An Unlikely Alliance

We’ve always had a conflicted relationship with Egypt. No, I’m not talking about the post-1948 political vicissitudes with Egypt. I’m talking ...since the beginning of time. When our forefathers first arrived in Egypt we were welcomed into its aristocracy and bureaucracy, yet just a few generations later our warm hosts turned on us and almost succeeded in carrying out a programme of ethnic cleansing against our people. With Divine Intervention, we emerged a nation apart, leaving behind utter devastation: natural, economic and political. Our long term relationship with Egypt had not kicked off to a good start. Adding to the antipathy, we find that the Torah regards ancient Egyptian culture as antithetical to everything Israel stood for. While Egypt was steeped in the pagan arts of dark magic, Israel is described as a land that can’t stomach spiritual infidelity and moral depravity. While Egypt was a proud land, self sustained by the regular rising of the river Nile, Israel’s eyes were always turned heavenwards in prayer for rain. The Torah goes to pains to say ‘Like the [abominable] practices of the land of Egypt in which you dwelt, do not do’ and warns us ‘You shall never again return that way [to Egypt]’. With all this in mind, it may be surprising to discover that over the millennia, Jews did indeed return to Egypt. They built thriving communities there, they set up shuls and yeshivos, they attained positions in the royal courts. In the following pages we will follow the thread of this story, touching on the fortunes and misfortunes of our people’s sojourn in the land of their adversary.

Of Wars and Prophesies: the First Millennium

The first millennium after the Exodus did not show much promise for reconciliation. Wars and failed political alliances were the order of the day. Egypt arose as a power in the region and the prophets went to great lengths to warn the Kings of Judah not to put faith in treaties with Egypt in the South to ward off the threat of Assyria and Babylon in the North. King Menashe of Judah chose to pay homage to Assyria and ended up sending his Judean forces into Egypt to fight alongside Assyria in the capture and sack of Thebes (663 BCE) . A few years later, when the Egyptian army was on the march to Carchemish,

righteous king Yoshiyahu confronted them and ended up being defeated and killed. The remnants of Judah after the destruction of the Temple tried to find respite in Egypt but the prophet Yirmiyahu predicted their demise there. The prophet Yechezkel then foretold not only the downfall of Egypt but an eternal diminishment of its kingdom: ‘It shall be the lowliest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule other nations’. We find Egypt henceforth as a humbled vassal kingdom of greater Empirical powers and it is to this new diluted Egypt that Jews would return.

Under Persian Rule: Surprise Findings

Soon after the destruction of the first Temple, Egypt became subsumed into the vast Persian Empire (525 BCE). Persia’s foreign policy was vastly different from the iron fist of Assyria and Babylon under whom the exiles of Israel and Judah were living. Cyrus the Great distinguished himself by following a policy of religious tolerance, allowing all exiles to return to their lands, rebuild their temples and practice their religion wherever they lived. Was there a Jewish presence in Egypt at this time? With the discovery of the Elephantine Papyri at the end of the 19th Century, the presence of a religious Jewish community in the southern Egyptian town of Yeb/Elephantine in this era was discovered. Elephantine is located on an island in the Nile on the border with Nubia, making it a strategic fortification post and a trading centre. A number of papyri, written in Aramaic and dated to the reign of Darius II (423 – 405 BCE), bear testimony to a thriving community with its own centre of worship, with Jewish soldiers in the garrison and with a good relationship to the administration of Darius.

The Beauty of Greece: Jews of Alexandria

Less than two centuries later, Alexander the Great (356 – 323 BCE) rose to power and marched his Greek army east to wage war with mighty Persia. Along the way he set his sights on Egypt, the ‘bread basket’ of the Middle East, with a view to set up a coastal base there. In Egypt, Alexander was welcomed as a liberator and proclaimed Pharaoh (332 BCE) and for the next three centuries Egypt would remain under Greek Hellenistic rule. Before leaving Egypt, Alexander laid the foundation for the first Hellenistic city in Egypt, Alexandria. Alexandria would grow to be a large and beautifully adorned city, the jewel of the Mediterranean,

The Oneg Haggadah Companion

174

a bustling port city to which merchants from three continents would be drawn. Its famous lighthouse heralded the capital city of Egypt, residence of the Ptolemaic kings, who prided themselves on being patrons of the arts and sciences. Alexandria would also become home to the largest Jewish community in the world. After Alexander’s death, his kingdom was split amongst his generals and Ptolemy I came to power in Egypt. Josephus, a Jewish born historian living in the first century AD, describes Ptolemy’s campaigns to annex Israel to his territory, claiming that Ptolemy exiled 120 000 Jews to Egypt as slaves at this time, many to become soldiers. His son Ptolemy II, however, freed the Jewish slaves at the price of 120 drachmas per head and accorded the Jews of Alexandria equal legal rights to its Macedonian residents. Thereafter many Jews migrated to Egypt of their own accord because of the favourable condition for Jews in Egypt and the devastation that the wars had wrought. In the city of Alexandria the Jewish community flourished. Of the five districts of Alexandria, two were populated by a burgeoning Jewish community who enjoyed a rich religious, political, economic, and intellectual life. They were able to choose their own ethnarchs and to regulate their own courts and taxation. Josephus points out that being separated from the rest of the city allowed them to practice their religion unhampered. Tensions between the Samaritans and the Jews occasionally rocked the community and there was an isolated incident where an

enraged Ptolemy ordered the heads of the community to death by elephant stampede. The elephants, however, panicked and the Jews were released; a miracle that was commemorated annually. During the persecutions of Antiochus IV whose Seleucid Greek regime dominated Israel, one cohen called Chonyo the son of Shimon Hatzadik fled from Jerusalem and begged Ptolemy VI for permission to build a Jewish temple in Egypt. For over two centuries, the structure now known as the Leontopolis Temple held services for the Jews of Egypt , employing Cohanim and sacrificing animals! This temple was never legitimised by the Sages and did not gain much popularity. The Jews of Alexandria continued to send their tithes and to go on pilgrimage to the Temple in Jerusalem whenever possible. Chonyo’s temple was destroyed by Roman forces in 73 CE. Tragically, the Jewish community of Alexandria would meet a grizzly end with the slaughter of most of the 150 000 Jewish inhabitants at the hands of the Roman army in the riots of 66CE and in the Kitos wars of 115-117 CE.

The Sword of Eisav: Under Roman Rule

The battle of Actium in 31 BCE officially ended Greek domination in the region and the Jews of Alexandria found themselves subjects of a vast Roman empire. Although at first the emperors extended consideration to the Jews’ civil rights and their rights to abstain from the cult of emperor worship, relations with Rome progressively deteriorated. The first century of the Common Era was one in which the Jews living in Judea and Samaria led a prolonged

The Oneg Haggadah Companion

175

revolt against Roman rule (66 – 73 CE), culminating in the destruction of the second Temple in 69 CE.

(strength) of Israel was cut off, and it will not return to its place until ben Dovid (Moshiach) comes.”

This was followed by the Bar Kochba revolt (132 – 135 CE) and by Roman pogroms against the Jews of Mesopotamia. With Jews viewed as dissenting enemies of the State, it was easy for their detractors, for greedy governors and for bitter enemies to take advantage of the situation.

Under Cross and Crescent

In Alexandria the large community was also a powerful one and confrontations became blood-filled battles. Riots in the year 38 CE, where Jewish property was burned and looted and many Jews killed, were fully sanctioned by Roman governor Flaccus. New conflicts arose around the time of the destruction of the Beis Hamikdosh but this time it was the Jewish governor to Alexandria who called in Roman troops to restore order, leading to much bloodshed. The worst of the uprisings came in 115 – 117CE while Emperor Trajan was away at war in the east; three large Jewish communities across the empire were ravaged by their gentile compatriots. Christian historians lay the blame for the uprisings on Jewish insurrection but our sources indicate to the contrary. The pogrom in Alexandria is described as an all-out battle between the Greeks and the Jews outside the city walls. When the Greeks were overcome, however, they retreated into the city itself where they proceeded to massacre the Jewish inhabitants of the city. The rioters also destroyed Alexandria’s famous shul which would only be rebuilt centuries later. Trajan then sent sadistic general Lusius Quietus to put down the revolt, with terrible consequences for the remaining Jews of Alexandria. The Talmud concludes, after describing the shul’s magnificence: “And who destroyed it? The wicked Trugainus (Emperor Trajan) … At that time the horn

It is interesting to note that early Christianity first spread in those areas where there was a Jewish presence. Devout pagan Egyptians took up Christianity enthusiastically, as well as other major cities in Syria and Asia Minor, Greece and Italy. Either we can surmise that the missionaries first approached their Jewish brethren, or else we can suggest that exposure to Judaism, to its ethics and law, prepared the ground for Christian ideas to take root. After 313 CE when Christianity became the official religion of the Roman Empire, Rome’s relations with Egypt’s Jewish communities further deteriorated. The Church councils increasingly defined Christianity in opposition to Judaism culminating in the Justinian Code (529-534 CE) which established an inferior status for Jews, in law. With the Arab conquest of Egypt in 641 CE, the Treaty of Alexandria stipulated that Jews be allowed to remain in that city. A surviving letter relates that there were 40,000 Jews in Alexandria at the time. The Pact of Umar in the 8th Century also defined in law an inferior status for the ‘dhimmi’, the non-Muslims who were monotheistic. From that time on, the welfare of the Jews of Egypt would depend on the extent and the severity of the enactment of the Pact of Omar. Jews in Egypt maintained a community under these burdens and Rabbi Saadia Gaon (822 – 942 CE) was one of the brilliant scholars that came from Fayum, Egypt. He was driven out of Egypt when, as a young man, he courageously took a strong stand against the Kara’ite community in Egypt, using his scholarship and wit to challenge their beliefs. The Karaites were a Jewish sect who denied the authority of the Sages and the integrity of the oral tradition.

The Oneg Haggadah Companion

176

When they saw they couldn’t win the argument, they ransacked his home and burned his writings. He fled for his life to Palestine, and was later summoned to head the academy of Sura in Bavel. The famous yeshiva flourished under his leadership and his book ‘Emunos ve’Deos’ – ‘On Faith and Philosophy’ greatly strengthened the conviction of Jews living amongst adherents of Christianity and Islam.

Court Jews: the age of the Caliphs and Sultans

The rule of the Fatimid Caliphate in Egypt (969 – 1171 CE) was something of a golden age for the Jews of Egypt, with the exception of the latter half of the rule of Al Hakim. At this time Jews were prominent in the courts of the Caliphs as physicians, secretaries and ministers. Occasionally, this aroused the envy of the court and we have at least one account of a Jewish master of finances who was driven out and lost all his property under vizier Al-Malik al-Afḍal (1137). His Christian successor tried to drive the Jews out of the kingdom. In around 1160, Italian traveller Benjamin of Tudela was in Egypt and his report gives us an idea of the size of the communities at this time. Relative to its glorious past, the modest number of 3000 Jews in Alexandria and 2000 in Fostat/Cairo had 2000 seems to point to a vanishing community. Fostat, however, boasted a thriving yeshiva which is thought to have originated in the providential incident of the four captives. Four great Torah Sages had set out from Italy to collect funds but were apprehended by the infamous pirate Ibn Rumahis and ransomed at a high price to four -far-flung Jewish communities. At Alexandria, Rabbi Shemariah ben Elchanan was redeemed and he settled in Fostat where he headed the yeshiva and taught Torah. The Rambam, Rabbi Moshe ben Maimon, arguably the most famous of Jewish philosophers and halachists lived and worked in Egypt from 1166 – 1204 CE.

A Purim Miracle in Egypt

Under the Marmelukes (1250 -1390 CE) the Jews had a quiet existence but were exorbitantly taxed. In the 15th Century the Jewish communities were augmented by Jews fleeing Spain who brought Torah scholarship back to the Fostat yeshiva. The Turks came to power in Egypt in 1517 and it was during the reign of Suleiman II that the miraculous delivery of the ‘Cairo Purim’ came about. When Ahmed Pasha, the viceroy of Egypt, tried to seize power in a coup, a Jew denounced him to the Sultan who was in Constantinople. Hearing of this, the viceroy vented his rage on the Jewish community in Cairo: pillaging the Jewish quarter and imprisoning twelve community leaders. Attempts to bribe the Pasha were met with fury: the delegation was also imprisoned and he promised to execute all the leaders on that day. While having a bath

before the executions, one of the viceroy’s viziers attacked him and the Pasha was forced to flee. Ahmed Pasha was caught and beheaded on the 28th of Adar and the Jews were released from prison. A second Purim salvation in the month of Adar was celebrated by Cairo’s community for many generations. Egypt under the Turkish Ottoman Empire (1517 – 1867 CE) boasted small but prominent communities. According to Menashe ben Israel (1656) ‘The viceroy of Egypt has always at his side a Jew with the title of treasurer who gathers the taxes of the land. ..’ In the 16th Century, such great luminaries as Rav Betzalel Ashkenazi and Rav Chaim Vital studied in the Yeshivas of Egypt attracting students like Rav Yitzhak Luria (the Arizal). Perhaps it was the proficiency in kabbalah of these yeshivas that made the community ripe for the prevarications of Shabbesai Tzvi, the false messiah who was twice in Cairo and lived there for two years (1660 – 62 CE). It was there that he married the beautiful but strange Sarah who had had such a shady past. Naturally, his presence created a great stir in Egypt.

The Cairo Geniza, a Shul with a Story

From the 1800s to the present, the Jewish communities of Egypt have declined from being some 25,000 strong to only a handful of elderly people. Before they left, however, they renovated some of the ancient and magnificent shuls and took from them a priceless treasure: the contents of the Cairo Geniza. A geniza is today called a ‘Sheimos box’, a place to put any documents that are required by halacha to be buried because they contain some holy writing or reference on it. The Ben Ezra Shul in Fostat/Cairo was burnt down in 1012 CE on the orders of the Caliph al Hakim and when it was rebuilt a few decades later, an unusually large two-storey geniza room was built into it. When it was rediscovered by traveller Ibn Saphir in 1859 he realised it contained ancient manuscripts, letters, books and documents that were primary evidence for Jewish life in Egypt over the centuries. When the shul was being renovated in 1880, the contents of the geniza were left out in the open in a huge pile and in 1888 the 25,000 documents and fragments were purchased by E.N. Adler, a book collector. Rabbi Solomon Shechter, then teaching in Cambridge University, undertook to academically investigate the documents and to that end they were sent to Cambridge. The Rambam lived only a short walk away from the shul and although he did not daven there (its members followed the rulings of the Talmud Yerushalmi while he followed the rulings of the Babylonian Talmud) the geniza includes some documents and letters in his own hand discussing his life and work. The earliest extant illustrated hagodo comes from the Cairo geniza in Egypt. Yes, the Jews of Egypt may have been physically living in Egypt but each year they celebrated the freedom to live as Jews, even in the most unlikely of places.

The Oneg Haggadah Companion

177