THE ONEG HAGGADAH COMPANION Halachos for Maggid

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Rabbi Yonasan Roodyn Aish UK and Chief Editor of Oneg Pesach -ve’hi והגדת לבנך years ago, our ancestors prepared On Seder night the method we use is 3,327 themselves to leave the giant prison gadta l’vinchah, but the goal is far more than just im- camp that was Mitzrayim. They were downtrodden and parting information, rather it is to see ourselves as bereft, both physically and spiritually, with nothing but having left Mitzrayim. The purpose of Seder night is to a basic sense of ethnic identity. deepen our understanding and emotional connection Galus v’geulah that are so גלות וגאולה Hashem gave them a zechus, an exit visa to make them to the themes of worthy of redemption: the Korban Pesach and bris mi- much a part of our history and identity. Pesach is פסח lah. In the context of instructing them about those The Arizal famously says that the word peh sach a talking mouth. The mitzvah ,פה שח mitzvos , Moshe makes a statement that lays the path related to for all of Jewish history. on Seder night is to talk, to relate and communicate the timeless ideas and values that are the essence of the ְ ו הָ ָיה ּכִ י תָ בֹאּו אֶ ל הָ אָ רֶ ץ אֲ ׁשֶ ר ִ י ּתֵ ן ה’ לָ כֶ ם ּכַ אֲ ׁשֶ ר ּדִ ּבֵ ר ּו ׁש� ְ v’chol hamarbeh וכל המרבה הרי זו משובח .Jewish people מַ ְר ּתֶ ם אֶ ת הָ עֲ בֹ דָ ה הַ ּזֹאת: ְ ו הָ ָי ה ּכִ י ְיֹאמרּו אֲ לֵ י כֶ ם ְּב נֵ י כֶ ם מָ ה -harei zo meshubach, the more we talk, discuss and de הָ עֲ בֹ דָ ה הַ ּזֹאת לָ כֶ ם: ַ ו אֲ מַ ְר ּתֶ ם זֶ בַ ח ּפֶ סַ ח הּוא לַ ה’ אֲ ׁשֶ ר ּפָ סַ ח -bate, the more these ideas will become part of our con עַ ל ּבָ ּתֵ י ְב נֵ י ִי ְׂש רָ אֵ ל ְּב מִ ְצ רַ יִ ם ְּב נָ ְג ּפ ֹו אֶ ת מִ ְצ רַ ִי ם ְ ו אֶ ת ּבָּתֵ ינּו sciousness and the more real they will become to us הִ ּצִ י ל וַ ּיִ ּקֹ ד הָ עָ ם ּי וַ ִ ְׁש ּתַ ו חֲ ּו: )שמות י’’ב:כ’’ה-כ’’ז( and our families. “And it shall come to pass when you enter the land that Hashem will give you, as He spoke, This Oneg Haggadah companion has been a labour that you shall observe this service. And it will of love, to provide you with new ideas and insights to come to pass that when your children say to share at the Sedarim. It is our hope that they will be you, ‘What is this service to you?’ you shall the impetus for further discussion and that these ideas say, ‘It is a Passover sacrifice to Hashem, for will unite generations as we go on our collective and He passed over the houses of the children of individual journeys on these special evenings. Israel in Egypt when He smote the Egyptians, May we be zoche to maximise the awesome potential and He saved our houses.’ And the people of these evenings and experience true freedom so that -min hazeva מן הזבחים ומן הפסחים kneeled and prostrated themselves.” next year we will eat Yerushalayim ירושלים הבנויה Rather than get caught up in the euphoria of the mo- chim u’min hapesachim in ment, Moshe wants to ensure that the message of Pe- habenuyah, the rebuilt Yerushalayim. sach lasts for perpetuity. He wants Klal Yisrael to un- This Haggadah is also a chance for Rabbonim and derstand and explain why we observe Pesach so that Mechanchim from North West London to make a con- future generations will see themselves as part of this tribution to their own kehilla and further afield. story. The miracles of yetzias Mitzrayim may have been It is a with tremendous source of pride that we are able a one-off event, but the lessons are timeless, real and to showcase just some of the talented mashpiim that relevant for each one of the 133 Jewish generations our kehilla is blessed with. We hope to be able to give who have lived since then. many more the opportunities to share their Torah wisdom and insights in future publications.

3 THE ONEG HAGGADAH COMPANION Halachos for Maggid

Rabbi Avi Weisenfeld Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah Please note that the night of Pesach is rich with many different minhagim. What is written below is the halachah according to the conclusions of the Mishnah Brurah, and someone with a family minhag otherwise should conduct himself accordingly.

INTRODUCTION TO MAGGID Q. Is it a mitzvah to tell one’s grandchildren? On the night of Pesach, there is a mitzvah to relate the A. According to some opinions it is.10 If one has his miracles and everything that took place on the night of grandchildren around the table, it is sufficient that the the fifteenth of Nissan. This is learned from the words grandfather recites the haggadah, even though the father Zach- of the young children does not say anything to his own 1"זכור את היום הזה אשר יצאתם ממצרים" of the Torah or es hayom hazeh asher yetzatem miMitzrayim. One children about the story.11 Some poskim suggest that should have the intention (either verbally or by think- the father of the children add some detail, to fulfil this 12 .talking mitzvah – סיפור יציאת מצרים ing) to fulfil the obligation of about Yetzias Mitzrayim.2 Q. How can one fulfil this mitzvah to its fullest? Q. Why is there no brachah on the mitzvah of relat- A. One fulfils his mitzvah by simply reading thehagga - ing the story of leaving Mitzrayim? dah. However, one must understand what he is saying. A. This is a question that has been a topic of discus- Additionally, one should ensure that he explains the sion for hundreds of years,3 and there are numerous story to the children in a manner that they can fully answers offered. The answer given by many is that the understand. This means that one may have to translate brachah made on kiddush at the start of the Seder cov- or explain various parts of the haggadah for them – on -Yetzias Mitzrayim their level – to ensure that they appreciate what is be יציאת מצרים ers this mitzvah also (since is mentioned in Kiddush).4 ing said.13 The haggadah should be read slowly, and patiently, in an atmosphere of joy and happiness.14

TELLING CHILDREN Q. Does this mitzvah still apply if one’s son is older and even wise enough to know all the information? There is a special mitzvah to relate the story of how the Jews left Mitzrayim to one’s children. The source for this A. Yes, no matter how old and wise one’s son is, there -Ve’higadatah is a mitzvah for a father to relate the miracles and hap ”...והגדת לבנך ביום ההוא לאמר" :is the passuk l’vinchah bayom hahu lemor. Even if one does not have penings to his son. a son to whom to tell the story, there is nevertheless a Q. Should the haggadah be said out loud? mitzvah to relate the story to others, and even to oneself. In fact, Chazal tell us that the more one expounds on the A. Yes.15 This is true even when one is conducting the story with all its intricate details, the better it is.5 Seder alone.16 The minhag is that the person leading the Seder says it loud enough for all those seated to There is a mitzvah to distribute sweets or other treats to hear, and everyone else says it quietly along with him. children in order to prompt them to ask questions6 and to keep them sitting and interested in the Seder. Q. May the haggadah be said in any position? Q. Which children are included in this mitzvah? A. It should be said sitting, not standing. Furthermore, it should not be said leaning.17 A. Any child who understands what he is being told is included. Although it is difficult to set a specific age, Q. Is one allowed to speak during the different parts some poskim state that it can start from approximately of the haggadah? three years old.7 A. One should not say mundane things during the hag- Q. Is it also a mitzvah to tell one’s daughters? gadah, as the haggadah is similar to davening.18 Only what is necessary (including for a mitzvah such as say- A. Yes.8 Women also have an obligation to listen to the ing asher yatzar) may be said. אשר יצר story of Yetzias Mitzrayim, and should listen or recite at least some of the main parts of the haggadah.9

10 שנאמר "ולמען תספר באזני בנך ובן בנך" ויג"מ סי' יט ס"ק ט בשם בני יששכרמ מאמר ה סוף אות ה. והחת"ס פ' בא חולק ע"ז. 1 רמב"ם הל' חו"מ פ"ז ה"א. וע"ע בגמ' פסחים קטז. 11 שו"ת בצל החכמה ח"ו סי' סז, שו"ת תו"ה ח"ב סי' רלו, הגרש"ז זצ"ל בהליכות שלמה עמ' קיא. 2 מ"ב ריש סי' תעג. 12 הגרי"ש אלישיב זצ"ל ויבלח"ט הגר"נ קרליץ שליט"א. 3 כן ראיתי במאירי סוף פ"ק דברכות, וכן הקשה האבודרהם על ההגדה. 13 עי' רמ"א סי' תע"ג ס"ו, ומ"ב ס"ק סב. וכן נהג החת"ס והחפץ חיים. 4 אבודרהם, רבינו ירוחם בשם רבינו פרץ. 14 סידור האריז"ל, יסוד ושורש העבודה שער ט פ"ו, קב הישר פ"צ עפ"י זוהר. 5 רמב"ם שם ה"א. 15 ריטב"א בסדר ההגדה, שו"ת מהרש"ל סי' פח. ויג"מ סי' יט שכן נהג החת"ס. 6 שו"ע סו"ס תעב ומ"ב שם. 16 שו"ת מהרש"ם שם. וכ"כ בכה"ח סי' תעג ס"ק קכז. 7 כן פסק הגרי,ש אלישיב זצ"ל. וע"ע ברמ"א סי' תעא ס"ב ומג"א שם ס"ק ג וערוה"ש ס"ה. 17 חי"א סי' תעג בשם השל"ה, גר"ז סי' תעג סמ"ח. 8 גר"ז סי' תע"ב סכ"ה. וכ"כ בערוה"ש סט"ו שאף שבכ"מ אין הבנות בכלל התינוק, מ"מ עיקר האמונה 18 עי' ד"מ סי' תעג ס"ק יב, בירור הגר,א סי' תעג ד"ה ואם, לבוש שם, חי"א סי' תעג ס"ק ה, כה"ח ס"ק תלוי ביצ"מ. כא. 9 שוו"ע סי' תעב סעי' יד, מג"א שם ס"ק טז. י"א דחיובן מה"ת וי"א מדרבנן.

THE ONEG HAGGADAH COMPANION 4 והגדת לבנך

Rabbi Shmuel Roitenbarg Pardes House Primary School ooking through the haggadah, we see that children importance and as such Moshe mentions them first! Lseem to play a very prominent role. In the beginning The yom tov of Pesach is a time to instil in our children of Maggid we have the children asking the four ques- Hashem’s love for us and our love towards Him. We Mah nishtanah. Soon after this the can see this in the following comparison between Rosh מה נשתנה tions of the Baal Haggadah explains the four different type of chil- Hashanah and Pesach: dren with their questions and our responses to them. On Rosh Hashanah, we throw our aveiros into the wa- מים שלנו Why do Chazal place the emphasis on the children ter at Tashlich, whereas on Pesach, we take the here? mayim shelanu and use it in making our matzos. Moreover, if we look at the constant back and forth of Similarly, from Rosh Hashanah and throughout the Aseres yemei teshuvah, we are careful not to eat עשי’’ת Moshe Rabbeinu with Paroh over the release of the egozim - nuts because they are the gematria of אגוזים Yidden, we see Moshe’s emphasis on the children. The chet - sin, whilst on Pesach the Rema writes that חטא :dialogue is as follows Mi vami haholchim Who are one should reward the children with nuts for asking ”מי ומי ההולכים“ ,Paroh asks they that shall go? questions at the Seder. Binareinu uviz’keineinu We seem to reject the water and the nuts on Rosh ”בנערינו ובזקנינו נלך’’,Moshe replies nelech We will go with our young and with our old. Hashanah and bring them near on Pesach. Why the ?contrast לכו נא הגברים ועבדו את ה’ כי אותה אתם“ ,Paroh refuses, saying – teshuvah mi’ahavah תשובה מאהבה Lechu na hagevarim v’ivdu es Hashem ki osah Pesach is a time of ’’מבקשים atem mevakshim Go now you that are men, and serve repentance from love. When a person repents in this Hashem, for that is what you desire. way, his aveiros turn into zechuyos – they become mitz- How can we explain this conversation? Why does vos. Therefore, we want to take water, even though half Moshe put the children first, seemingly not according a year earlier we threw our aveiros into it, and eat nuts the zekeinim their due kavod? because our aveiros are no longer. They have been turned into mitzvos! Paroh does not understand what Moshe’s intentions are. He thinks the purpose of them going is to serve An additional dimension to the chinuch at the Seder Hashem and that is the job of the adults. Paroh does is this point. We have the ability to transmit this love not deem it necessary for the children to accompany and joy in Yiddishkeit to our children, together with the the adults in their service. knowledge that although we may slip up we can return to Hashem through teshuvah mi’ahavah, to תשובה מאהבה -But Moshe, however, understands that the best chi the degree that He will transform our aveiros into mitz- nuch is from personal example and if our goal is to have vos. This thought can empower us and our children ziknei talmidei chachaim in the coming זקני תלמידי חכמים to know that Hashem loves us all and is awaiting our generation, it has to begin in their youth. Therefore, the wholehearted return. participation of the children and their close up observa- tion of the zekeinim’s avodas Hashem is of paramount

Rabbi Garry Wayland Assistant, Youth and Young Families Rabbi Woodside Park Synagogue LEANING families rearrange the dining room, so they can relax he Seder night is an experience that is replete with on couches leaning on pillows. Tsymbolism and sensory experiences. The wine, Rambam, in his code Mishnah Torah, says, “a person the matzah, and the telling of the story are all part of is obligated to demonstrate that he himself has now a tapestry that ensures that the Seder is one of the key been liberated from the Egyptian subjugation… there- links in the chain of Jewish tradition. fore when a person dines on this night, he should eat Haseibah, leaning, is a key part of this puzzle. As a min- and drink whilst leaning in the manner of a free man imum, this means leaning (on something, not merely (derech cherus)”. contorting one’s back in the air!) whilst drinking the In Talmudic times, it was common to lie on some- wine and eating the matzah. Maximally, I have seen thing like a chaise longue whilst eating from a small

5 THE ONEG HAGGADAH COMPANION coffee table; it was natural to eat reclining. Today, we vayasev to yasev – lean: “from here we see that even a obviously do not, so therefore should this halachah be pauper should lean – yasev”. In a classic word play, the viewed differently? Ra’avyah, R Eliezer b Yoel Halevi, Midrash seems to say that our leaning on Seder night a prominent 13th century sage, ruled, “that as we are is to remember something very specific – that we left not accustomed to sit in this way, it is sufficient to lean Egypt in a roundabout manner, rather than walking in our normal manner, without leaning to the left or straight out. If so, leaning would be a mitzvah that is right.” He viewed the mitzvah of haseibah as eating in not dependent on any particular time or place. the way of normal, free people, and so is dependent on The K’sav Sofer, Avraham Sofer (1815-1871), the son time and place. and successor of the famous Chasam Sofer elaborates However, the Shulchan Aruch, Rav Karo’s code of law on this theme. Even at the most dangerous time, with written in the 16th Century, ruled that it applies regard- the Egyptians in fast pursuit of the newly-liberated less; he viewed it as acting as a reminder, evoking past Jews, they still acted slowly, deliberately and with con- memories of how the Jews of the Exodus celebrated. fidence. We should lean as kings, whose time is his The Midrash brings another reason as to why we own and who has no fear. This should be an ambition should lean. As the Jews were leaving Egypt, “G-d led in our relationship with G-d, to act in a dignified man- them circuitously (vayasev) through the desert towards ner despite any hardships, and the Seder night is the the Sea of Reeds”. The Midrash compares the word ideal place to demonstrate this.

MATZAH of the subsequent redemption of our forefathers, tying fter eating three large pieces of matzah at the Sed- us and our families into a chain of tradition spanning Aer night, it can be a bit of a struggle to drum up the generations. The feeling of eternity and liberation enthusiasm for it during the rest of Pesach. Not eating that this simple act of eating engenders in us is one chametz – I can manage with that, but however deli- that we should try to keep with us throughout the entire cious this year’s batch may be, matzah may get slightly festival. Every time we eat, we hearken back to those bland after a while. feelings, as if to say we don’t want that elevation to ever leave. It may come as somewhat of a surprise, therefore, that many rabbis throughout the generations considered Mitzvos are not transitory acts that have to be per- eating matzah a mitzvah for the entire festival. There- formed on occasion. They are meant to leave a lasting fore, every time you tuck into your tuna and matzah you impression on us, to change our characters and our are fulfilling a Biblical commandment. Jews in parks psyches and affect the way we relate to both God and and museums (the picnic tables covered in plastic Man. The elation of eating matzah should last because sheets to prevent cross-contamination, of course) are it is a transformative opportunity, and not a mere ritu- sanctifying their surroundings with their gastronomic al or custom. Judaism proclaims very lofty goals – a gathering of cracker consumption. The Vilna Gaon, (d. perfection of character, a consciousness of God and a 1797) initiated the practice of eating matzah as Pesach responsibility for the communities and world we find was closing, taking this mitzvah with him until the last ourselves in. The Torah and mitzvos, some of which available moment. seem simple or fleeting, some complex or weighty, are tools through which to achieve this. Rabbi Menachem Kasher (d. 1983), quotes a novel explanation: eating matzah is an extension of the matzah As we continue to munch through matzah, we can still eaten at the Seder. When we eat matzah during the ride the wave of the redemption and excitement of Sed- Seder, we are reliving both the feelings of slavery and er night, and carry it through the whole year.

THE ONEG HAGGADAH COMPANION 6 הָ א לַחְמָ א עַ נְיָ א ּדִ יאֲ כָ לּו אַ בְהָתָ אנָ ּבְאַרְ עָ א דְ מִ צְרָ יִ ם. ּכָלּדִ כְפִ ין יֵיתֵ י וְיֵיכֹול. ּכָ ל ּדִ צְרִ יְךיֵיתֵ יוְיִפְסַ ח. הָׁשַּתָ א הָכָא, לְׁשָ נָה ההַּבָאָ ּבְאַרְעָ אדְ יִׂשְרָאֵ ל. אהָׁשַּתָ עַבְּדֵ י, לְׁשָ נָה הַּבָאָ הּבְ נֵי חֹורִ ין:

Rabbi Avi Weisenfeld - HALACHOS HA LACHMA ANYA הא לחמא עניא Ha הא לחמא עניה The Seder plate should be raised and the matzos revealed, and one should say out loud lachma anya .1

Q. May one drink at this point?

A. No. Drinking any liquid is forbidden, even if one has not actually started saying the haggadah.2

1 מ"ב סי' תעג ס"ק סא. 2 שו"ע סי' תעג ס"ב, בה"ל שם ד"ה הרשות

Rabbi Avrohom Zeidman Senior Educator of GIFT We stooped to the 49th level of tumah, but we remained הָא לַחְמָא עַ נְיָא united with acts of chesed and tzedakah. This is the poor man’s bread that our fathers This unity enabled us to be redeemed1. ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, come One illustration of the care we showed for each other is 2 .chamushim ’חמשים‘ and have the Seder with us. This year we are seen in the word here; next year in the land of Israel. This year ‘The children of Israel went out of Egypt chamushim’. we are slaves; next year we will be free people. What does that mean? he Rambam writes (Hilchos Yom Tov 6:18) that one According to Targum Yonoson ben Uziel, the word Twho eats and drinks on Yom Tov and does not share means ‘with five’. The Admor MiBelz explains that with the poor is merely engaging in “simchas kreiso - since four fifths of our nation died during the plague the rejoicing of his stomach.” True simchas Yom Tov is of Darkness, there were a huge number of orphans. As being mesameach others who are less fortunate. every family left Egypt, they did not stay ‘to his own’, Therefore it makes sense to begin our Seder: just with their own family, but instead they adopted the orphans of the four fifths who died. ‘Whoever is hungry (i.e. lacking something physical) let him come and eat. In total, with their own family, they left with five. Whoever is in need (i.e. one who is lonely, lacking some- From a group of individuals, ‘each man and his house- .Am, Nation ’ עִ ם‘ thing emotional) come and have the Seder with us.’ hold’, to one But why is Pesach singled out over all the other festi- Anti-Semitism, suffering and slavery taught us to care vals to make this introductory statement? for each other. Ha lachmya anya is the key to Pesach and הא לחמא עניא During the time we spent in Egypt, we underwent a transformation. the entire Seder. By extending a hand to those in need, we express the איׁש Initially, the Torah describes us coming down as ish u’veiso – a man and his household, every family hope and prayer that through our unity we should again ּוביתו to his own. merit redemption, this time the ultimate and finalGeulah . לשנה הבאה בארעא דישראל ובני חורין When Hashem spoke to Moshe, much later on, we are Am – one nation. Le’shanah ha’ba’ah be’Ara de’Yisrael u’vnei chorin עִ ם described as an

Rav Yosef Soloveitchik’s talk on the Pesach Haggadah, transcribed by Rabbi Aton im meaning 1 ’ עִ ם‘ Am can be vocalized as עם The word ‘with’. A nation is achieved only through unity. Holzer פרשת בשלח יג:יח 2

7 THE ONEG HAGGADAH COMPANION Rabbi Josh Conway Menorah Foundation School After we make the declaration about matzah and its הָא לַחְמָא עַ נְיָא dual symbolism, we extend an invitation to all those his is the bread of affliction...” thehaggadah tells who are in need of food. The Yaavetz writes that the “Tus, “that our forefathers ate in the Land of Egypt.” invitation that we are extending to all those who are in This passage is somewhat puzzling. If one looks in the need of food is directed towards non-Jews, as there is Torah the only mention of matzah to be found is in con- a custom to take care of the sustenance of the Jewish junction with our departure from Mitzrayim ( Parshas Maos chitin and מעות חטים needy before Pesach with בא Bo 12:39). The reason why that matzah was eaten was Kimche de’Pische. We extend this invitation קמחא דפסח because our departure from Mitzrayim was in such to non-Jews not because they have any mitzvah relating haste that our dough did not have enough time to rise. to Pesach, but rather in accordance with the Gemara in So, what is this matzah “that our forefathers ate in the מפרנסים עניי נכרים עם עניי ישראל“ Gittin (daf 61)which says land of Egypt?” -mefarnsim aniyei nachri im aniyei Yis ”מפני דרכי שלום Ibn Ezra answers that our forefathers most definitely rael mipnei darchei shalom that we are to sustain the ate matzah during their slavery. He observes that pris- non-Jewish poor with the Jewish poor in order for there oners in India are fed matzah, as it is slow to digest, to be peace (between the Jews and non-Jews). Perhaps Ha lachmya anya was written הא לחמא עניא and thus they are satisfied for longer than they would this is why be with other foods. (Ibn Ezra was very widely travelled in Aramaic, so that non-Jews could understand the and it is possible that he visited India.) However, the invitation. Torah only mentions matzah in conjunction with our The Vilna Gaon adds, that it is due to the very fact that departure, which was a joyous occasion. The matzah we are inviting the poor that we conclude this para- to which we are referring now symbolizes the hardship ,Hashata hacha ”השתא הכא, לשנה הבאה…“ graph with we, as slaves, suffered in Mitzrayim. l’shanah haba’ah Our poor brothers are not self-reliant, It is clear that matzah has dual symbolism, represent- and are depending on us for their meal. This may cause ing both slavery and freedom. These two themes of the poor and needy to feel bad about their situation on slavery and freedom, although contradictory, appear this night of celebration. We therefore try to comfort mag- them by showing how in reality, we are all equal. Right מגיד throughout the course of the Seder. We begin hashata hacha... hashata -”השתא הכא…השתא עבדי“ ,gid by mentioning the matzah, which exemplifies the now contradictory themes of the Seder, thereby setting a avdei we are all here and we are all slaves. Next year, .Yerushalayim as free men ירושלים certain tone for the evening. we will all be in

Rabbi Ilan Halberstadt Rov, Nefesh HaTorah, Edgware -Whoever is hungry let him come and eat, who…“ הָא לַחְמָא עַ נְיָא ever is needy should come and have the Pesach n order for us to understand the reason for this par- offering.” agraph and why it is the beginning of Maggid let us I Q2. What kind of invitation is this? We have already ask four questions: started the Seder and we make an announcement “This is the poor man’s bread that our forefathers around the table inviting guests? Who exactly are we ate in the land of Egypt.” speaking to? Has any passerby ever walked in at this Q1. What is the purpose of this statement? It appears point? In addition, there is a halachic problem; to be as if this is the beginning of the story recalling the dif- part of a group of people for the Korban Pesach one ficult times in Egypt when we had to eat matzah - the needs to have joined together with others prior to its poor man’s bread. This cannot be the case because we offering on the afternoon of the 14th Nissan. So it is have not asked any questions yet. The story of the Ex- certainly too late to join in now for the Korban Pesach, odus from Egypt must be told as question and answer yet we declare “Whoever is needy should come and and that is why we start with Mah nishtanah, the four have the Pesach sacrifice.” This invitation therefore is questions. Without first asking a question we have not a mystery, it’s too late both halachically and practically. fulfilled the obligation of “sippur Yetzias Mitzrayim.” So If it is not an invitation then what does it mean? if it is not part of the story, then what is the purpose of “…This year we are here, the next year we shall be announcing that this matzah is the bread of affliction in the Land of Israel. This year we are slaves next that our fathers ate in Egypt? year we shall be free people.”

THE ONEG HAGGADAH COMPANION 8 Q3. This also seems out of place. At the end of the man’s bread that our fathers ate in Egypt. We all know whole Seder after we have completed all the mitzvos of that the matzah is the symbol of our freedom as we the night, we sing with joy “Next year in Jerusalem.” rushed out in a hurry, yet we declare this was the very This is its proper place. Why do we make this decla- same matzah that was the bread of our slavery. Imme- ration now when it already has its place at the end of diately we understand that the very bread of galus itself the night? is the source of freedom. The difficult times become the reason and our ticket to freedom. This is not part of Q4. The paragraph as a unit also seems difficult to -un the narrative, but to give us hope in the galus. derstand with three parts that seemingly have no connection: 1. This is the bread our fathers ate in Egypt. 2 Next we call to the hungry and needy. This is not an in- All who are hungry should come and eat, all who are vitation, of course that has to be done before the Seder needy should come and have the Pesach offering. 3. commences. This is a speech of encouragement. If you This year we are here, next year we shall be in the Land are hungry and needy and cannot relate to freedom be- of Israel. This year we are slaves, next year we shall cause of your present situation, then come and eat with be free people. What is the connection between these us tonight and come and have the Pesach offering. You three different statements? are the ones that will most appreciate Pesach because the message of Pesach is that Hashem can take you Let us answer these questions with one principle. The out of any situation, however bleak. It is specifically Mishnah tells us “in every generation a person is obli- Pesach that is the yom tov of hope for the downtrodden. gated to view himself as if he left Egypt.” The mitzvah of Maggid is not just to retell the story of what hap- Finally, we conclude with the ultimate hope that even pened, but to relive the experience. A person has to feel though we are here in exile this year, we know that in a the freedom and the joy of having left Egypt and being moment we too can be redeemed and by this time next able to serve Hashem. This is difficult because we are year we can be free people in Yerushalayim. in galus and not free. We have been in galus for many Now we see how the three components all form one years and have been through many dark days during message. There is hope and freedom even in the galus. Pesach. How can we fulfill this mitzvah and feel the In Egypt we ate matzah as our bread of affliction, yet freedom on this night? that same food became our bread of freedom. So too, To answer this problem, the Rabbis inserted “Ha lach- now we announce to all who are poor and hungry be it ma anya” at this point. This is not part of the actual physically, emotionally, spiritually or in any way feel- story of the Exodus - that starts only after the questions ing far from freedom, ‘don’t despair!’ Pesach teaches of the Mah nishtanah. The whole purpose of this para- us that Hashem’s salvation is just around the corner graph is to create the correct frame of mind to be able to and thus even though this year we are here in galus, feel the freedom of this night, even in galus. This needs next year we will be free once again in Jerusalem. With to be addressed now as we are about to start Maggid this in mind we are now able to perform the mitzvah so that we can perform the mitzvah properly and see of reliving the Exodus from Egypt. Now we can leave ourselves as if we left Egypt. behind the pains of the here and now and feel the freedom of this most powerful night. We pick up the matzah and declare this is the poor

9 THE ONEG HAGGADAH COMPANION מוזגין כוס שני וכאן הבן שואל: Pour the second cup and then the child should ask מַה ּנִ ׁשְ ּתַ ּנָ ה הַּלַיְלָה הַ ּזֶ המִ לּכָ הַּלֵ ילֹות. ׁשֶּבְכָ להַּלֵ ילֹות אָנּו אֹוכְלִ ין ץחָמֵ ּומַ ּצָ ה, ההַּלַיְלָ הַ ּזֶ ה ּכֻ ּלֹו מַ ּצָ ה: ׁשֶּבְכָל הַּלֵ ילֹותאָ נּו אֹוכְלִ ין רׁשְאָ יְרָ קֹות, ההַּלַיְלָ הַ ּזֶ ה )ּכֻ ּלֹו( מָ רֹור: ׁשֶּבְכָל הַּלֵ ילֹות אֵ ין אָ נּו מַטְּבִילִ ין אֲפִ ילּו ּפַעַ ם אֶחָ ת, הַּלַ יְ ה לָ הַ ּזֶ ה ׁשְ י ּתֵ ּפְ עָ מִ י ם : ׁשֶּבְכָל הַּלֵ ילֹות אָ נּו אֹוכְלִ ין ּבֵ ין יֹוׁשְבִ ין ּובֵ ין מְסֻּבִ ין, הַּלַיְלָ ה הַ ּזֶ ה ּכֻ ּלָ נ ּו מְ סֻ ּבִ י ן :

Rabbi Avi Weisenfeld

HALACHOS MA NISHTANAH - מה נשתנה At this point the second cup should be filled.1 This is done to prompt the children to ask why a second cup is being drunk before starting the meal.2 Another reason for filling the second cup at this point is to enable the haggadah to be recited over a full cup.3 The Seder plate is also removed from the table, or moved to a different place on the table. The matzos are uncovered. This too, is done in order to promote questions amongst the children.

Q. Must the cup be rinsed out before refilling it? A. No, since it was previously washed out before making Kiddush.4 -Ma nishtanah which many chil מה נשתנה Note: At this point the children start the famous rendition of the dren have been practicing for weeks in advance. This is – for some – the highlight of the Pesach Seder. One Avadim hayinu עבדים היינו should ensure that these children do not leave the table, or fall asleep, until after as this is the answer to their questions! As stated above, one of the main mitzvos of the night, incumbent on the parents is to ensure that their children receive the answers to their question and are taught – each according to their level – about the story of how the Jews left Mitzrayim.5

1 שו"ע סי' תעג ס"ז. 2 שו"ע סי' תעג ס"ז ומ"ב שם. 3 רמב"ם. 4 מ"ב שם ס"ק סח. 5 עי' מ"ב סוף סי' תעב.

THE ONEG HAGGADAH COMPANION 10 Rabbi Shimshon Silkin Rav, Beis Yisrael, Elstree, Director Chazon UK -In later generations, giants of thought such as the Ram מַה ּנִ ׁשְ ּתַ ּנָ ה bam and Rabbenu Yonoh, the Kuzari, the Ramchal, Rav he young mind is an inquisitive one, always prob- Ting, searching, exploring. A child is filled with Dessler and others set about pondering the deep mys- wonder about everything in his environment; he is al- teries of life and wove profound tapestries of thought, ways asking: ‘Why?’ revealing ever further the majesty of the Borei Olam. And it’s a good thing too, because otherwise the child And into their shoes steps the Baal Haseder. His job is would never develop. Scientific research shows that to stoke the glowing coals of inquiry lying inside the the brain, despite weighing just a few pounds, uses up mind of his children. Seder night is the night of emunah twice as much energy (glucose) as any other equiva- and the entire programme revolves around thinking lent part of the human anatomy. The brain is always and exploration. working at maximum capacity, trying to make sense We are not a people of blind faith – although emunah of its surroundings, seeking answers and demanding peshutah is undoubtedly an essential middah for those explanations. This explains why babies sleep so many scenarios that are beyond our comprehension. Rath- hours a day; they are utterly exhausted from all their er, we are a critical, analytical, thinking people, who mental exertions. base everything we do upon the concrete and incontro- Were it not for our seemingly insatiable hunger for new vertible bedrock of Yetzias Mitzrayim and Maamad Har knowledge we would have not advanced in any area of Sinai. Let the inquisitive mind roam free tonight; let it life, least of all in our Torah knowledge and our rela- take a page out of the books of our greatest ancestors. tionship with Hakadosh Baruch Hu. But thanks to the Let it probe, let it explore – all the answers will be forth- greatest personalities of our history we have developed coming tonight. the most beautiful, complex and sophisticated system And if there is no child present, give the child inside of thought imaginable: hashkafas haTorah. every adult some expression. Remember, at the bottom It started with Avraham who contemplated deeply the of the pile is the “She’eino yodea lishol” – he who does purpose of Creation. Moshe Rabbenu was beset with not know to ask. There could no greater offence. Mah philosophical questions; the entire sefer of Iyov is ded- Nishtanah. Ask, my child. Ask. icated to this end.

11 THE ONEG HAGGADAH COMPANION עֲבָדִ ים הָ יִינּו לְפַרְ עֹה ּבְמִ צְרָ יִם,וַּיֹוצִיאֵ נּו יְיָ אֱֹלהֵ ינּו מִּשָׁםּבְ יָד חֲ זָקָ הּובִ זְ רֹעַ נְטּויָה. וְאִ ּלּו ֹלא הֹוצִ יאהַּקָ דֹוׁש ּבָרּוְךהּוא אֶ ת אֲבֹותֵ ינּו מִּמִ צְרָ יִם, הֲרֵ י אָ נּו ּובָ נֵינּו ּובְ נֵי בָ נֵינּו מְׁשֻעְּבָדִ יםהָ יִינּו לְפַרְ עֹה ּבְמִ צְרָ יִם. וַאֲפִ ילּו ּכֻּלָנּוחֲ כָמִ יםּכֻּלָ נּו נְבֹונִים ּכֻּלָ נּו זְקֵ נִים ּכֻּלָ נּו יֹודְעִ ים אֶת הַּתֹורָ ה מִ הצְוָ עָלֵ ינּו רלְסַּפֵ ּבִיצִיאַ ת מִ צְרָ יִם. וְכָ ל הַּמַרְּבֶה רלְסַּפֵ ּבִיצִיאַ ת מִצְרַיִםהֲרֵ י זֶהמְׁשֻּבָח:

Rabbi Avi Weisenfeld

HALACHOS AVADIM HAYINU - עבדים היינו The Seder plate should be returned to the table or to its original position, and the matzos should be revealed.1

Q. Should the matzos be revealed during the recital of the entire haggadah? lifichach at which point one picks up the second cup, and then the matzos are ”…לפיכך“ A. Yes, up until covered.2

1 שו"ע סי' תעג ס"ז. 2 רמ"א סו"ס תעג.

Rabbi Benzi Sudak CEO of Lubavitch UK offered Avraham a choice: “Would you prefer, Gehinom עֲבָדִ ים הָ יִינּו or enslavement in Egypt?” Avraham chose the latter. hy would Hashem have to intervene to let us The point of either option would be to refine the Jewish out of Egypt, and why specifically with a ‘strong W people and cleanse them of the spiritual effects of the hand?’ Had He not already promised Avraham un- chet etz hadaas. חטא עץ הדעת -conditionally that his descendants would be freed af ter 400 years? Why did it depend on Hashem’s direct Evidently this did not happen, and the people still re- intervention? mained prone to sin. This is similar to a slave who becomes accustomed to his status and lack of financial According to the Shelah3 there was a clear goal in responsibility and says “ ahavti ”אהבתי את אדני לא אצא חפשי ,Galus Mitzrayim: In order to purify the Jewish people es adoni, lo etze hafshi - I love my master, I will not go חטא עץ and elevate them to a higher level, rectifying the free.” The Jews in Egypt became accustomed to their chet etz hadaas. The midrash4 relates that Hashem הדעת enslavement and tothe local culture. While suffering can refine a person, the excessive suffering in Mitzray- של"ה קסא ב 3 .im caused the Jews to become indifferent .שמו"ר פנ"א ז 4

THE ONEG HAGGADAH COMPANION 12 In fact, we see through the years following Yetzias Mitz- what had become a devastating decree from Above. rayim the Jewish people complained saying5 -Furthermore, since the Jewish people had become ac זכרנו את We remember the fish that we -customed to the corrupt culture of Egypt, in all likeli הדגה אשר נאכל במצרים חנם ate in Egypt free of charge, and even asking to return hood they would on their own accord have returned to to Egypt 6 “Let us appoint a chief Egypt or even chosen to remain there after the 400 years נתנה ראש ונשובה מצרימה and let us return to Mitzrayim,”. had passed and the decree of slavery been annulled. explains7 that for this reason The promise of 400 years would have been sufficient ,זי"ע The Lubavitcher Rebbe to end our physical slavery, but we needed Hashem’s ביד חזקה we needed the direct intervention of Hashem with a strong hand. Since the Jewish people had not personal intervention free us of the mentality of slavery .chet etz hadaas and ensure that we would choose to remain free חטא עץ הדעת succeeded in rectifying the and the goal of spiritual rehabilitation had not yet been Perhaps at this Seder table we should ask ourselves: achieved, it required Hashem’s intervention to overturn “Are we truly free from the mentality of slavery to the במדבר י"א 5 “?dictates of our modern culture שם י"ד 6 לקו"ש חי"ז חה"פ ב' ע'88 ואילך 7

Rabbi Joseph Pearlman Author of “Pearls of Light” and see Rabbeinu Bachye, Devarim 16:14, that Pesach עֲבָדִ ים הָ יִינּו represents the Divine attribute of chessed). Hence he passage in Devarim continues that you must tell Hashem the merciful took us out of Egypt (with em- your son, “We were slaves to Pharoah in Egypt and T phasis on Egypt, where the debauchery and defilement Hashem brought us out of Egypt with a mighty hand.” had reached an unprecedented nadir) with His mighty It is quite puzzling that the haggadah apparently mis- hand (of powerful and immediate effect.) quotes this text, as it says (discrepancies italicized) “We were slaves to Pharoah in Egypt and Hashem Elokeinu The haggadah, however, is talking to us, not only about brought us out of there (mi-sham) with a mighty hand and the time in Egypt, but throughout history, when our for- an outstretched arm.” The haggadah Baruch She’Omar tunes have fluctuated. Accordingly, Hashem Elokeinu leaves this unanswered, asserting that this point poses took us out with both middas harachamim and mid- some difficulty. It also is somewhat surprising that, as das hadin, which is the attribute to which Elokeinu re- far as can be ascertained, none of the vast number of fers, from there ‘mi sham’ which is also the gematria editions of the haggadah deal with this problem. of Mitzrayim (380) i.e. not necessarily from Egypt, but from wherever we have been exiled or oppressed. This Perhaps it could be suggested that yad chazakah ‘a is done by means of His mighty hand and His out- mighty hand’ refers to an immediate demonstration stretched arm – thus representing both methods of sal- of supernatural power, while zeroa netuyah ‘an out- vation – the short, quick, powerful “knockout punch” stretched arm’ refers to the long-term Divine protec- of the mighty hand, and the long-term protective Divine tion. If so, then the Torah restricts itself to the former, out-stretched arm, over the millennia. when a very quick powerful and immediate show of force was required to remove the Children of Yisrael An alternative answer for the addition of the out- from the clutches of the iniquitous Egyptians. This stretched hand (but not the other two changes) is given was effected by Hashem whose four-letter Name rep- by the Netziv, in Ha’emek Davar on Shemos 6:6 (n.1) resents His attribute of mercy, which is necessary for where he defines the mighty hand and the outstretched the preservation of the nation of Yisrael, who may not arm in a different manner. have been deserving of this at that time (cf Dayeinu;

13 THE ONEG HAGGADAH COMPANION מַ עֲ ׂשֶ ה ּבְ רַ ּבִ י אֱ לִ י עֶ זֶ ר וְרַּבִייְהֹוׁשֻעַ וְרַּבִי אֶלְעָזָר ּבֶן עֲזַרְיָה וְרַּבִיעֲקִיבָא וְרַּבִי טַרְ פֹוןׁשֶהָיּו מְסֻּבִין ּבִבְנֵי בְרַק וְהָ יּו מְסַּפְרִ יםּבִיצִיאַ תמִ צְרַ יִם ּכָ ל אֹותֹו הַּלַיְלָ ה, עַדׁשֶּבָ אּו תַ לְמִידֵ יהֶ םוְאָמְ רּו לָהֶ ם רַּבֹותֵ ינּו הִ ּגִיעַ זְמַ ן י קְ רִ אַ ת ׁשְ מַ ע ל ׁשֶ ׁשַ חֲ רִ י ת :

Rabbi Avi Weisenfeld Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah Mitzrayim, showing us that these groups, even though מַעֲׂשֶהּבְרַ ּבִי אֱ לִיעֶ זֶ ר their ancestors did not bear the full burden of Egyptian n the haggadah we find the famous story about a servitude, are nonetheless obligated to tell over the sto- Igroup of rabbanim who sat together relating the ry for future generations. events of Yetzias Mitzrayim. What makes this story unique? Surely, throughout history, there were many The Chidah finds an allusion to these groups in the vechol hamarbeh "וכל המרבה לספר ביציאת מצרים" such groups who shared interesting observations with phrase -is an acro ”וכל“ each other about this critical episode in Jewish history, l’saper b’Yetzias Mitzrayim. The word .Kohanim, Levi’im and gerim – כהנים – לוים – וגרים so why does the haggadah single out this one? nym for There is a lovely explanation to this question that I have What is perhaps even more interesting to note, is the seen in several places. Had we not been told specifi- fact that they did not just fulfil their obligation of relat- cally about this incident, we might have thought that ing the story. They went the extra mile of discussing it the requirement to talk about Yetzias Mitzrayim applies until they were informed that the time of davening had only to those groups whose ancestors actually suffered arrived! from the servitude in Mitzrayim. Perhaps those whose This story shows a powerful lesson of concern for oth- ancestors were not forced to endure the harsh labour, ers. Because these rabbis’ ancestors were not directly such as Kohanim, Levi’im, and gerim (converts), are ac- involved, yet they discussed it to the degree as every- tually exempt from this mitzvah. one else, shows us that we should express a similar Therefore, the haggadah specifically relates this par- level of empathy and compassion for the trouble of oth- ticular story, because from various places in Chazal ers. Klal Yisrael is made up of many limbs which are we are told that R’ Eliezer, R’ Elazar Ben Azariah, and part of one body. We are all in this together. If we think R’ Tarfon were Kohanim, Similarly, R’ Yehoshuah was about this and act upon it, it may bring Mashiach that a Levi, and R’ Akiva descended from gerim. Neverthe- little bit closer and next year we can offer the Korban less, they all came together to relate the story of Yetzias Pesach in Yerushalayim.

Rabbi Betzalel Landau Menorah Foundation School -Why did they feel the need to talk about Yetzias Mitz {2 מַעֲׂשֶהּבְרַ ּבִי אֱ לִיעֶ זֶ ר rayim for the whole night? They were the greatest of he Chasam Sofer notes several interesting points the chachamim and we could be forgiven for wondering maaseh b’Rabbi Eliezer why and what they would have been discussing for so , מַ עֲ ׂשֶ ה ְּב רַ ּבִ י אֱ לִ י עֶ זֶ ר Tregarding the story of Rabbi Eliezer which open our eyes to many many hours? important points. 3}Why did the talmidim seem to be in such a terrible There are a few questions that are immediately appar- קריאת שמע rush to remind them that it was time to say ent in this part of the haggadah such as: kriyas Shema. Was there a reason behind their urgency? 1} Why do we need to know that this episode took place The Chasam Sofer explains that in fact these chain Bnei Brak. Is there any significance to this location? chamim were reacting to an event that happened

THE ONEG HAGGADAH COMPANION 14 מבני בניו של המן during the times of Purim. The Megillah reveals to us location – Bnei Brak - as we see in Chazal Mibnei banav shel Haman lomdu Torah לומדו תורה בבני ברק HaKadosh הקב’’ה the “disappointment” so-to-speak of b’Bnei Brak some of the grandsons of Haman learned נדדה שנת“ Baruch Hu - as indicated within the words -nodedah shenas haMelech the King’s sleep was Torah in Bnei Brak. The time that their ancestor Ha ”המלך disturbed. There are several mefarshim who likewise man came to Achashverosh to further his wicked plans conclude that these words can be translated as “The was the night of the Seder that would not take place that zeman זמן קריאת שמע King’s year was disturbed” rather than “the King’s year and more accurately it was at sleep was disturbed”. This is explained as referring to kriyas Shema! The talmidim were anxious that the mo- kriyas Shema that had been so terribly קריאת שמע sippur Yetzias ment of סיפור יציאת מצרים the absence that year of Mitzrayim as Mordechai had “cancelled” Pesach and abused by Haman and indeed had contributed to the substituted a fast in its place in an attempt to save the “cancellation” of Pesach all those years ago should be Bnei Yisrael. This absence, however, caused a “gap” in rectified. Therefore, that morning they were pleading history where this particular avodah was missing and that Shema should be said at the proper time to repair in order to fill this void, these chachamim were talking the unsavoury actions of their grandfather. -zeman kriyas She בני ברק, סיפור יציאת מצרים, זמן קריאת שמע .the whole night in order to close this “space” in history As for the talmidim, the Chasam Sofer explains that they ma, sippur Yetzias Mitzrayim, Bnei Brak - it’s all a beau- were actually the grandsons of Haman! The clue is in the tiful tapestry ...

Rabbi Dr. Harvey Belovski Senior Rabbi of Golders Green Synagogue But if this passage is not about Seder night, why does מַעֲׂשֶהּבְרַ ּבִי אֱ לִיעֶ זֶ ר it appear here in the haggadah? The answer is sim- he story of the five rabbis celebrating an epicSeder ple. The haggadah is more a ‘stream of consciousness’ in Bnei Brak is a favourite passage in the hagga- T text than a systematic, structured treatment of its topic. dah. The passage shows how even the most knowl- Rabbi Elazar ben Azaryah was one of the five rabbis edgeable people were willing to devote an entire night reclining in Bnei Brak; once he has been mentioned to recounting the story of the Exodus from Egypt. But the following passage is rather hard to understand: once, the text continues with a further, Exodus-related citation in his name. Rabbi Elazar ben Azaryah said: “I am like a seventy-year old man and I had not succeed- But why are there two differentmitzvos – one daily, the ed in identifying the scriptural source for men- other annual? How do they differ and what are their tioning the Exodus from Egypt at night, until functions? The daily requirement (fulfilled by reading Ben Zoma explained it by quoting: “In order the ‘third paragraph of the Shema’) is to merely mention that you may remember the day you left Egypt the Exodus, whereas the annual mitzvah (fulfilled only all the days of your life.” The Torah adds the on Seder night) is to retell the story in great detail while word ‘all’ to the phrase the days of your life recreating aspects of the Exodus. The Exodus is the to indicate that the nights are meant as well.” foundational event in the creation of Jewish national (Explanatory translation) identity: everything that followed was built upon the di- On the surface, Rabbi Elazar ben Azaryah seems to vine intervention that brought us out of Egypt and into be seeking a biblical verse to support telling the sto- a relationship with God. It is so fundamental that we ry of the Exodus from Egypt at the Seder. But since need to remain constantly cognisant by mentioning the the Exodus happened at night and all of the mitzvos Exodus on a daily basis, to guarantee, as it were, that it of the Seder are observed at night, this seems obvious. remains in the back of our minds. But once a year, we Furthermore, Rabbi Elazar assumes there is a daytime need to shift our low-level intellectual awareness to the mitzvah to tell the story of the Exodus, which is not foreground through storytelling and complementary known to us. sensory activities (matzah, maror, songs, etc.) to trans- A careful reading reveals that this passage is not re- form it into a holistic, living experience. ferring to Seder night at all. It’s actually a reference to Put simply, while mentioning the Exodus on a daily ba- the requirement to refer to the Exodus in one’s daily sis keeps it in mind, the Seder experience brings it to prayers. Ben Zoma demonstrates to Rabbi Elazar ben life, recharging our spiritual batteries by encouraging Azaryah that there is a scriptural basis for performing us to relive the seminal moment in our national history this obligation twice a day – morning and evening. with our family and friends on a magical night.

15 THE ONEG HAGGADAH COMPANION אָ ר מַ רַ ּבִ י אֶ לְ עָ זָ ר ּבֶן עֲזַרְיָה הֲרֵי אֲנִיּכְבֶן ׁשִבְעִים ׁשָנָה וְ ֹלא יזָכִיתִ ׁשֶּתֵאָמֵ ר תיְצִיאַ מִ צְרַ יִם ּבַּלֵ ילֹות עַדׁשֶּדָרְ ׁשָ ּה ּבֶ ןזֹומָ א, ׁשֶ ּנֶאֱמַ ר, ןלְמַעַ ּתִ זְ ּכֹור תאֶ יֹום צֵאתְָך מֵאֶרֶ ץ מִצְרַ יִםּכֹל יְמֵ י חַ ּיֶיָך. ייְמֵ חַ ּיֶיָך הַּיָמִ ים. ּכֹל ייְמֵ חַ ּיֶיָךהַּלֵ ילֹות. וַחֲ כָמִ יםאֹומְרִ ים יְמֵ יחַ ּיֶיָך הָעֹולָם הַ ּזֶ ה. ּכֹל יְמֵ י חַ ּיֶיָךלְהָבִ יאלִ ימֹות הַּמָׁשִיחַ :

Rabbi Elisha Yaari Golders Green Kollel ’lo zachisi ‘I did not merit לא זכיתי Additionally, the term אָ ר מַ רַ ּבִ י אֶ לְ עָ זָ ר is a curious wording to use to express the point that he Rabbi Elazar ben Azaryah said: “I am like a had not known or heard. Surely lo shamati ‘I לא שמעתי -seventy-year old man and I had not succeed did not hear’ or lo yodati ‘I did not know’ would לא ידעתי -ed in identifying the scriptural source for men be more accurate? tioning the Exodus from Egypt at night, until she’te’amer ‘that you should say’ has a שתאמר ,Ben Zoma explained it by quoting: “In order Finally that you may remember the day you left Egypt connotation that others should say. Why does he seem שצריך לומר all the days of your life.” The Torah adds the to exclude himself? He should have said word ‘all’ to the phrase the days of your life she’tzarich lomar ‘it is necessary to say’? to indicate that the nights are meant as well.” lo לא זכיתי The Bartenura explains that the meaning of he obvious connection of this passage to the hag- zachisi is that Rabbi Elazar ben Azaryah only now suc- Tgadah is its discussion of mentioning Yetzias Mitz- ceeded in convincing the Chachamim to agree with him. rayim at night. However, I believe that an additional He had been of the opinion of ba’leilos even before Ben message lies within. Zoma made his drashah but only now were the Cha- chamim convinced. This explains ‘ ’ she’te’amer שתאמר Let us begin by asking a few questions: To what since the ramification of Ben Zoma’s drashah is that purpose does the haggadah quote Rabbi Elazar ben others will say it night, for he has been saying it previ- Azaryah? The point here is the discussion between ously as well. Ben Zoma and the Rabbanon. And if you were to say that Rabbi Elazar is mentioned to show that we side If we look at the context of the statement, Rashi tells with Ben Zoma, it would have been sufficient to quote us that Ben Zoma made this drashah on the day that .Yerushalmi Brachos Rabbi Elazar ben Zoma was appointed to be the Nasi ברכות א: )ה the first line of the source mazki- The background of the story is that the Rabanon had מזכירין יציאת מצרים בלילות which states simply (1:5 rin Yetzias Mitzrayim ba’leilos - we should remember an issue with Rabban Gamliel being the Nasi and they the Exodus in the night. deposed of him. They decided that Rabbi Elazar ben Azaryah would be a suitable person for the role and עד שדרשה בן”Secondly, it would seem from the wording they approached him with the proposition. Before de- ’ad she’drasha ben Zoma ‘until ben Zoma explained ”זומא ciding, he consulted his wife and one of the points she that Rabbi Elazar ben Azaryah is marvelling that he had made was that he did not look the part as he was only never known this din and he only learned it now from 18 years old. Bem Zoma. However, if this is the case it would seem to deflect from his point by saying that he is like he is 70, The Gemarah tells us that “On that day he was 18 years for this highlights that he is in fact only a teenager! old and a miracle happened to him and he grew 18

THE ONEG HAGGADAH COMPANION 16 ֹהַ ח דֶ ׁש הַ ּז ה לָ כֶ ם רֹאׁש חֳדָ ׁשים רִ אׁשֹון הּוא לָ כֶ ם ְל חָ ְד ׁש י rows of white beard hair.” It was for this reason that he pasuk says rishon – ‘first’ but what is ראשון It says that it is . הַ ָּ ׁש ָ נֽ ה .said he is like 70 meant by rosh –‘head’? The Netziv explains that ראש -The Ben Yehoyada points out that the Gemarah specifi the month of Nissan is not only the first, but it is also cally says “On that day” meaning that it was his birth- the most important. For in this month the nation of Am day. It was because of this that he was able to experi- Yisrael was born and it follows that there is more poten- ence the miracle. This is because we are told that on a tial for growth on the national level in this month than person’s birthday, his mazal is stronger and more pos- in the other months. The Netziv adds that it is within itive and for this reason each person makes a yom tov our ability to tap in to that additional potential and we on his birthday. Accordingly it may be that Rabbi Ela- do this by strengthening our emunah and bitachon in harei ani הרי אני כבן שבעים שנה zar ben Azaryah mentions Hashem. It may be that for this reason we read Parshas k’ven shivim shanah ‘I am like a man of 70’ to underline HaChodesh before Nissan, so as to make us aware of how much potential was brought to fruition because it the opportunity before us. was his birthday. That for this reason a drashah was made in his favour and he was vindicated in his debate With this we can understand why the haggadah quotes with the Chachamim. Rabbi Elazar ben Azaryah. It is to remind us of the significance of birthdays and if chodesh Nissan is an op- In the same way that the Ben Yehoyada makes this portunity because it is the birth month of Am Yisrael, point on the individual level, the Netziv makes this all the more so the first day of Pesach which is the very point on the national level. He points out that in Par- birth day of the Jewish nation. shas HaChodesh we find a seeming redundancy. The

17 THE ONEG HAGGADAH COMPANION ּבָ רּוְך הַּמָ קֹום, ּבָרּוְךהּוא, ּבָ רּוְך ׁשֶ ןּנָתַ ּתֹורָ הלְעַ ּמֹו יִׂשְרָאֵ ל,ּבָ רּוְך הּוא. ּכְנֶגֶדאַרְ הּבָעָ בָ נִיםּדִ הּבְרָ תֹורָ ה: אֶחָד חָ כָ ם. וְאֶחָ דרָ ׁשָ ע. וְאֶחָ דּתָ ם. דוְאֶחָ ׁשֶאֵ ינֹו יֹודֵ עַ לִׁשְ אֹול:

Rabbi Shlomi Wise KLBD

-Brachos 12a) the Baal Hagaddah avoided us .ברכות י"ב ּבָרּוְך הַּמָ קֹום ing the name of Hashem and used the term Hamakom. any mefarshim discuss why at this point the Baal MHagaddah refers to Hashem as Hamakom, and R’ Eliyahu HaCohen of Izmir (1650-1729) in Ezor Eli- did not use the regular name of Hashem. yahu points out that if this was the only consideration, we could have omitted the whole first sentence and just R’ Don Isaac Abarbanel (1437-1508) in Zevach Pesach written - , ‘Blessed is He ברוך שנתן תורה לעמו ישראל ברוך הוא -quotes a peirush that the word Hamakom here actu who gave the Torah to His people Israel, Blessed is He’. ally refers to Har Sinai; but he rejects this and claims If so, why mention Hamakom at all? it refers to Hashem. He explains that the greatness of Hashem is so far beyond the understanding of all crea- He explains that since we mention the giving of the To- Baruch HaMakom. This ברוך המקום ayeh rah, we need to say ”איה מקום כבודו“ tures that even the Malachim ask m’kom kevodo ‘where is the place of His glory’? So as is because when describing matan Torah the pasuk And G-d descended )שמות י"ט כ'( וירד ה' על הר סיני ,not to stumble in his words, when the Baal Hagadd- says ah composed his own formula of praise to Hashem, onto Mount Sinai.” (Shemos 19:20) “Ch”v one might he used the term Hamakom which is the epitome of mistakenly think that a finite space is able to incorpo- ('ב"ר ס"ח ט) greatness. rate Hashem in it. He quotes the Midrash (Bereshis Rabbah 65:9) that explains that we call G-d R’ Eliezer Ashkenazi (1512-1585) in Maasei Hashem Hamakom because, “He is the place of the world, but argues with the Abarbanel (as he does throughout the His world is not His place.” He also quotes Rabbeinu Haggadah). He asks that if this is the reason for us- Bachaye’s comment in Vezos Habrachah saying that ing Hamakom, why does the hagaddah later switch to the pasuk says ' Hashem mi’Sinai ba ‘Hashem ה מסיני בא ?the term HaKadosh Boruch Hu in a number of places came from Sinai’ rather than b’Sinai ba ‘in Si- בסיני בא .Rather he explains, (as do a number of Rishonim e.g nai’ so that we do not make this mistake. the Rokeach and Shibolei Haleket,) that although Chaz- al did not institute a brachah on the hagaddah, before This also explains why elsewhere in the hagaddah e.g. ’כמה מעלות‘ Metechilah’ and‘ ’מתחילה‘ expounding the pesukim of Yetzias Mitzrayim, they in the paragraphs of added these sentences of praise as a kind of birkas ha- ‘Kamah maalos’ we also use the term Hamakom, be- Torah. As there is an opinion that the inclusion of the cause each time we refer to matan Torah we want to shem even without malchus constitutes a bracha (see clarify that Hashem can never be limited by space.

THE ONEG HAGGADAH COMPANION 18 חָ כָ םמָ ההּוא אֹומֵ ר. מָה הָ עֵ ד ֹו ת וְ הַחֻ י ּקִ ם וְ הַ ּמִ ׁשְ ּפָ טִ י ם אֲׁשֶרצִ ּוָה יְיָאֱֹלהֵ ינּואֶתְ כֶ ם. וְאַ ף אַּתָ האֱ מֹור לֹו ּכְהִלְ כֹות חהַּפֶסַ אֵ יןמַפְטִירִ ין אַחַ ר חהַּפֶסַ אֲפִיקֹומָ ן:

Rabbi Adam Edwards Seed Let us say that someone viewing the picture reacts חָ כָ ם with astonishment, “This is just the work of a child?!” he Sho’el U’mayshiv, R’ Yosef Shaul Nathan- Surely, this person will be counted amongst those who Tson (1808–1875) asks, ‘What is the difference be- do not appreciate abstract art. But in contrast, a second tween the question of the wicked son and the question person begins asking many questions about the paint- of the wise son?” Why are we so critical of the wicked ing, commenting on the different details and seeking son’s question, “What is this service to you”? After all, information and insight into each one of them. This is the wise son also inquires, “to you” too, asking, “What a sure sign that he does appreciate it, for he wants to are the testimonies, statutes and laws that Hashem our learn more about it. G-d, commanded you?” This is the difference between the question of the wise The answer becomes clear by means of an art-related son and the question of the wicked son. The wise son analogy. Let us say that a gallery is showing a paint- splits up his question into many components, men- ing by the renowned artist and pioneer in abstract art, tioning several different details that he has noticed. He Wassily Kandinsky (1866-1944). Not everyone who asks, “What are the testimonies, statutes and laws...?” sees the painting is impressed by it to the same degree. This is a sign that he appreciates what he is seeing. He Some are impressed by every detail, every brush stroke, is carefully looking at each detail, trying to gain a deep- every colour, every abstract form and every line and er appreciation and understanding. He realises that in shape. Some are just impressed by the more general form the service of the Seder night, there is wisdom, holi- and appearance, but they do not notice the skill and art- ness and something with value present, and he wants istry behind the different elements. Others are so insensi- to understand each of the details. tive to this form of art that they see nothing special about The wicked son is just the opposite. “What is all the the painting at all, and wonder how a painting that could fuss?” he declares. With scorn in his voice, appreci- apparently have been done by a four year old could be ating nothing about the mitzvah at all, he laughs and valued at such an exorbitant price. But the experts are pokes fun, “What is this service to you anyway?” unanimous - it is indeed a masterpiece.

19 THE ONEG HAGGADAH COMPANION רָׁשָ עמָ ההּוא אֹומֵ ר. מָה הָעֲבֹודָ ההַ ּזֹאת לָכֶ ם. םלָכֶ וְ ֹלא לֹו. ּולְפִ י ׁשֶ הֹוצִ יא אֶ ת עַצְ מֹו מִ ן להַּכְלָ ּכָפַ רּבְעִּקָ ר. וְאַ ף אַּתָה הַקְהֵ ה אֶ תׁשִ ּנָיווֶאֱ מֹורלֹו. ּבַעֲ בּור זֶה עָׂשָ ה יְיָ לִ י ּבְצֵאתִ י מִּמִצְרָ יִם.לִ יוְ ֹלא לֹו. אִ ּלּוהָ יָה םׁשָ ֹלא הָ יָה נִגְאָ ל:

Rabbi Teichman Congregation Ohel Moshe, Baltimore, MD and exhausted, an enticing pot of porridge seems more רָ ׁשָ ע worthy than the responsibilities that accompany the he ‘Four Sons’ represent the challenge of success- ‘privilege’ of being the firstborn. fully conveying the depth of our relationship with T Esav asks: “Look, I am going to die, so of what use to me our Creator to our children in each generation. is the birthright?” Is this not the precursor to the Wicked If we talk about raising four types of children there Son’s cynical question: “What is this service to you?” must be a parallel in the lives of our Patriarchs that Yitzchak knew the only way to reel in this wayward serves as the paradigmatic guide for us to effectively child would be to display, not only an affirmation of his navigate this difficult journey. unconditional love towards Esav, ‘and he said to him It is remarkable to observe that there are only four sons (affectionately) “my son”’, but also a display of utter joy who directly receive and are conferred the title ‘my son’, in serving of G-d. by the Patriarchs. He seeks to engage Esav by requesting him to capture As Avraham and Yitzchak head off for the Akeidah, and prepare the ‘delicacies’ for him and to enjoy them Yitzchak begins to suspect what his role might be. with him. Looking for support, he calls out “my father”, and Avra- The key to positively impacting children, who are ham lovingly reassures him “Here I am, my son”. tempted by the allure of ‘pleasure’, is to ensure that Later, Yitzchak, now old and blind, is still holding they observe that within the construct of Torah we en- out hope that his cherished son Esav will yet reach joy our lives with an even greater joy! his potential. He warmly beckons him “my son”, re- The Midrash describes how the Jews in Egypt were questing of him to prepare delicacies so that Yitzchak wary of performing circumcision upon themselves and would attain a blissful state of prophecy and bless him were thus disqualified from partaking of the Korban appropriately. Pesach. G-d infused a scent from the Garden of Eden Although Yaakov is not consciously called ‘my son’, by into the meat thus enticing them to partake. Their teeth his father Yitzchak, nevertheless when Yitzchak senses ‘ached’ to devour it, but they were shunned because the Garden of Eden emanating from they were uncircumcised. They immediately conceded גן עדן the scent of the son in front of him, he declares “see the fragrance by undergoing circumcision and then dined with their of my son is like the fragrance of a field”, affirming this brethren. son’s status as deserving of blessing, and promptly With gusto we express to the Wicked Son: It is because blesses him. of this that G-d did to ‘me’! Finally, the beloved son Yosef, innocently tries to re- It is the joy that we experience in living a life of com- adjust his father Yaakov’s hands while he is blessing mitment that must be persuasive. Only a fulfillment of his children Efrayim and Menashe, thinking that Yaak- service through joy becomes identified with ‘me’! One ov has erred. He is confidently ‘put in his place’, when who wears his Judaism with a feeling of duty rather Yaakov fondly corrects him, “I know, ‘my son’, I know”. than happiness does not become integrally attached to Let us focus on perhaps our greatest challenge, the what he does. Wicked Son and its parallel to Esav, and learn from And also you shall ‘blunt’ his teeth. We create an Yitzchak how we are to deal with this child. irresistible excitement that causes the wicked son to Yitzchak refuses to give up hope in directing his trou- weaken his stubborn resolve and compels him to join bled son Esav towards greatness. us in this thrilling devotion! Esav is unwilling to exchange earthly pleasures for no- Had he been there he would not have been redeemed. ble pursuits. A life of Torah seems to be rigid, confin- We are not, G-d forbid, asked to reject him, but rather to ing and lacklustre when compared to the sensual ex- create such a state of ecstasy in our observance that he citement of indulgence. When he finds himself hungry will feel that he is ‘missing the boat’!

THE ONEG HAGGADAH COMPANION 20 ּתָ םמָ ההּוא אֹומֵ ר. מַה ּזֹאת. וְאָמַרְּתָ אֵ לָ יו ּבְחֹוזֶ ק יָד הֹוצִיאָ נּו יְיָ מִּמִ צְרַ יִם מִ ּבֵ ית עֲבָדִ ים:

Rabbi Dovid Eisenberg Rabbi of the Prestwich Hebrew Congregation -simple because when he sees the multitudes of sym ּתָ ם A DEEPER LOOK AT THE TAM bolisms and explanations at the Seder, he gets con- he third son mentioned in the haggadah is the tam. fused and just asks, mah zos? How can I understand TMany people refer to the tam as the simple son and this in a more concise way? assume that we are dealing with a below average in- To this the answer is that it is all based on one original telligence individual who can just about understand concept. We tell the tam that it is all rooted in with a something if it is explained simply enough. strong hand Hashem brought us out of Egypt. It might The problem with this understanding is that we know seem like there is a lot happening at the Seder and it that the Torah refers to Yaakov Avinu as ish tam yoshev might confuse him, but if it is put in the right context, it ohalim – ‘a simple man dwelling in tents.’ If we describe becomes comprehensible for the tam. Yaakov as a tam, the expression obvious does not mean This is also why the tam is the opposite of the chacham. a simple individual. What then does tam mean? Many people think that the chacham and the rasha are I think we can understand this by looking at the perush opposites. However, this is not the case, because the of Rabbi Shimshon Rafael Hirsch on the passuk refer- opposite of a rasha is a tzaddik, not a chacham. ring to Yaakov. In his perush, Rav Hirsch explains that The chacham is the opposite of the tam, and this when we refer to Yaakov as an ish tam, it means a sin- shows in his question. The chacham asks, מַ ה עֵהָ ד ֹו ת -gle-minded individual. In Yaakov’s case, this manifest ‘What are the testi- ְ ו הַ חֻ קִ ּ י ם ְוהַמִ ְשׁפָּטִ ים אֲ שֶ ׁ ר צִ וָ ּ ה ְייָ אֱֹלהֵ ינּו אֶ ְת כֶ ם ed itself as a person with a singular drive to be an oved monies, statutes and the laws which Hashem our G-d Hashem and that turned him into a yoshev ohalim. It commanded you?’ This shows that he is multi-faceted was not simplicity per se – it was a person who was not and can understand the difference between the varying multi-dimensional in his approach. mitzvos and customs of the night and not get confused. Now we can come back to understand the tam and his The tam on the other hand does not have the same relationship to the chacham of the Seder. The tam is depth and cannot handle all of the confusion.

21 THE ONEG HAGGADAH COMPANION וְׁשֶאֵ ינֹו יֹודֵעַ לִׁשְ אֹול חאַּתְּפְ תַ ל ֹו . ׁשֶ ּנ ֶ אֱ ר מַ , ו ְ הִ ַ ּג דְ ּתָ לְבִנְָך ּבַ ּיֹום הַ הּואלֵ אמֹר ּבַעֲ בּור זֶ ה העָׂשָ יְיָ ילִ ּבְצֵ אתִ י מִ ּמִ צְ רָ ִ י ם :

Rabbi Jeremy Golker Head of Kodesh, Hasmonean High School -This is the secret of good teaching and parenting. Cre וְׁשֶאֵינֹו יֹודֵעַ לִׁשְ אֹול ate the curiosity, pique the interest of your listener and he normal way of understanding our approach to then impart your message. Tthe fourth son is to simply tell him the facts. This method was also used by Onkelos who famous- . ְ ו הִ ּגַ ְד ּתָ ְל בִ ְנ ָך ּבַ ּיֹום הַ הּוא לֵ אמֹר ּבַעֲ בּור זֶ ה עָ ָֹ ש ה ְי הֹ וָ ה לִ י ְּב צֵ א תִ י מִ ּמִ ְצ רָ ִי ם ly converted to Yiddishkeit. The Gemara9 tells us On- And you shall tell your son on that day, it is because of kelos was able to fend off three separate delegations this, which Hashem did for me when I came out of Egypt. of Romans sent by Caesar to bring him home. On the However, I would like to suggest an approach which is third occasion, an exasperated Caesar even told the critical for any teacher, parent or indeed anyone wish- delegation not to engage Onkelos in conversation. On- ing to impart knowledge, to know. kelos therefore used another method. On being led out he placed his hand on the mezuzah10. The delegation 8 The Midrash tells the story of R’ Yose ben Yozer who could simply not contain their curiosity, engaged him was being led out to be killed by the Romans. R’ Yose’s in conversation and it was all over. Their minds were nephew had abandoned his faith, joined the enemy open and receptive. and was antagonising his uncle at this terrible time. Yet, R’ Yose ben Yoezer had the fortitude and peace of This is why Noach built the teivah over a 120 year peri- 11 mind to still attempt to draw his nephew back. od. Rashi tells us that HaKadosh Baruch Hu put Noach to the trouble of doing this in order to give mankind a His nephew mocked him by contrasting their fates. R’ chance to do teshuvah. Noach’s strange behaviour of Yose ben Yoezer was being led to his death and he was endless building would arouse the curiosity of those enjoying Roman life. R’ Yose told his nephew that if around him and would cause them to ask him what he that is the fate of those who anger Hashem, he should was doing. Perhaps when they heard the answer, they imagine the reward due to those who do His will. would do teshuvah. The nephew then said, “But surely no one has served This method is instructive to all of us. It is very tempt- Hashem more than you?” To which R’ Yose replied, “If ing for a teacher or parent to just turn on the tap, speak this is the lot of those who serve Hashem, how much and feed information. But if we want our students and more so for those who anger Him!” children to really hear us, we have to ensure their minds This argument struck the nephew and instantly led are open. Ask a question, do something to pique their him to teshuvah. curiosity and then impart the message. Rabbi Chaim Shmulevitz, z”l, asks why didn’t R’ Yose Perhaps this is what the Baal Haggadah is telling us. unable to ask, don’t just ,אינו יודע לשאול go straight to that argument? Why was the first stage For a child who is -open him up. Get him to start think ,פתח לו of the conversation necessary? tell him but ing and wondering. You will then have a more receptive He answers by saying that to impart a lesson, you have audience and the transmission will be more successful. to create curiosity in the other person. R’ Yose’s nephew was intrigued by his initial comment and his mind 9 Avoda Zara 11a was suddenly open and receptive. 10 This is the source for the custom of touching the mezuzah on passing through a doorway, See Darchei Moshe HoAroch, Yoreh Deah 285:2 and Remo there). 8 Bereishis Rabbah 65, 22 11 Berishis 6, 14

THE ONEG HAGGADAH COMPANION 22 Rabbi Joseph Pearlman Author of “Pearls of Light” -If the child is she’eino yodea lishol it could be be .4 וְׁשֶאֵינֹו יֹודֵעַ לִׁשְ אֹול cause the father has neglected his parental duty n the haggadah we are told to reply to the she’eino or is incapable for some reason himself. So the yodea lishol the child who does not know how to ask, I haggadah advises the mother to take over in such with the words, “At psach lo.” ‘You should begin the a case. conversation with him.’ The obvious question is ‘why is the feminine form “at” used rather than the mascu- 5. Ibn Ezra in Beha’aloscha is of the opinion that at line “atah”?’ is common, including males and females. For this child, all of us must do our best. Thus even those There are a number of possible answers: schools which insist on male teachers for boys, 1. This hints at the two occasions when Moshe was are often prepared to allow female teachers in re- addressed in this manner (Beha’aloscha 11:15 medial cases. and Va’eschanan 5:24 and Rashi’s comments in 6. Kerem Hazvi also suggests that the word vehi- each case – Toshash kocho ki’nekevah. We are gadetah connotes a much longer narration than weakened by the thought of the existence of such ve’amartah. As nashim dabronios hen (Brachos ignorant people. 48b and Kiddushin 49b) we should emulate their 2. It is usual for the mother to prepare a young loquacity in this instance instead of the usual rec- child who is not yet ready for the deep Torah of ommended brevity (as in Pesachim 3b) It is a mitz- the father, or it may be that such a child needs vah to expound on sippur Yetzias Mitzrayim – kol the loving kindness and tenderness which only a hamarbeh harei zeh meshubach. But especially so mother can bestow. Hence this injunction is par- to the she’eino yodea lishol who knows nothing tially addressed to her (for psach remains in the and has everything to catch up. masculine.) 7. Baruch She’amar and others say that ‘at’ hints at 3. Those who hold that women are indeed chayovos from aleph to taf – tell him everything from A to Z, besippur Yetzias Mitzrayim- obliged to recount the from beginning to end. Exodus from Egypt can derive some support that they are included here in the mitzvah of teaching her children.

23 THE ONEG HAGGADAH COMPANION יָכֹולמֵ רֹאׁש חֹדֶ ׁש, ּתַלְ מּוד לֹומַ ר ּבַ ּיֹום הַ הּוא. אִ י ּבַּיֹוםהַהּוא יָכֹול מִ ּבְ עֹוד יֹום, ּתַ לְ מּודלֹומַ רּבַעֲ בּור זֶ ה. ּבַעֲבּור זֶהֹלא אָמַרְּתִ יאֶ אּלָ הּבְׁשָעָ ׁשֶ יֵׁש מַּצָ הּומָ רֹור מֻ ּנָחִ ים לְפָ נֶיָך:

Rabbi Osher Chaim Levene Orah (Paroh whose name has the same numerical value (355 יָכֹול מֵ רֹאׁש חֹדֶ ׁש as shanah, “year” (Shelah HaKodosh). he haggadah considers the possibility that the tim- Ting for the mitzvah of sippur yetzias Mitzrayim, to re- Yetzias Mitzrayim was a radical departure from this late the story of the Exodus, is at the beginning of the system. month of Nissan rather than the night of the 15th. Why A key component to the Exodus was the earlier intro- might Rosh Chodosh Nissan, more than a fortnight be- duction of a new measure of time: chodesh, “month” fore Seder night, possibly be the right time to discuss the based on the monthly cycle of the moon. It relates to Exodus? the idea of chiddush, “something new”, the G-dly abil- Interestingly, the very “month” of Nissan is associat- ity to break out of the predictable, natural realm that is ed with geulah, “redemption”. The Torah highlights otherwise bound to the standard non-Jewish measure how the mitzvos of Pesach occur b’Chodesh HaAviv, of time “under the sun” (Koheles 1:9). “in the spring month [of Nissan]” (Shemos 34:18). Yetzias mitzrayim came about through the wondrous The last of the four parshiyos read in the run up to miracles of the Exodus. Indeed, the Rambam sees the Pesach is parshas HaChodesh on the Shabbos preced- mitzvah of relating the redemption as focussing on ing Rosh Chodesh Nissan. This passage begins with the unbelievable miracles (Rambam, Hilchos Chametz the Jewish lunar calendar of Nissan when Hashem uMatzah 7:1). It symbolizes a new supernatural order mentioned haChodesh hazeh lachem, “this month is that broke the power of “Paroh” and of “shanah”. The for you” (Shemos 12:2). What is so special about Rosh month and new epoch opens with “Nissan” that has Chodesh Nissan? the numerical value as nissim, “miracles”. The non-Jewish measure of time is shanah, “year”. The This explains why Rosh Chodesh Nissan, the start of root of this word means “to repeat” with a year being the new Jewish measure of time, is a viable contender the natural order of the reoccurring annual solar cycle. for the timing of sippur yetzias Mitzrayim. Here Klal Yis- This is a fixed annual period that is entirely predictable rael was born as a nation to start their historic journey and expected. This, in a deeper sense, was the philos- which continues to operate on a truly supernatural level. ophy of Egyptian culture. It is reflected in their ruler

Rabbi Garry Wayland Assistant, Youth and Young Families Rabbi Woodside Park Synagogue attention. The haggadah suggests to us that we could יָכֹול מֵ רֹאׁש חֹדֶ ׁש do the Seder night service on Rosh Chodesh – the first here is a curious line in the haggadah; it’s after of Nissan, two weeks before the actual date of Pesach; the kids have sung ‘Mah Nishtanah’, and as the T this is quickly rejected by a verse which specifies the tummies are still grumbling so it may have escaped service must be done specifically on the 15th.

THE ONEG HAGGADAH COMPANION 24 This is almost incredulous – the Jewish people left Pesach is the Festival of Freedom. Of course, we cele- Egypt on the night of the 15th; two weeks earlier they brate living free from oppression: having civil and re- were still enslaved. It would never have crossed our ligious liberties, the opportunities to live as we please minds to do the Seder night then, in the same way that and the potential to make what we want of it. Especial- we can’t make Shabbos on Thursday, or hold a Bar ly today, in the West, we live in lands of unparalleled Mitzvah when a child is 11: if so, why would we seri- kindness, and are accepted as full, valued members of ously entertain this possibility? society. The Shulchan Aruch quotes the Talmud: the primary fo- But freedom goes much deeper than that: it is very easy cus of Seder night is for the father to teach his children to get locked into a mindset. Whether slowly assimilat- about the miracles of the Exodus, and how we went ed from the outside, or the result of getting accustomed from slavery and servitude to liberty and freedom. ‘Mah to living with certain choices you have made or stand- Nishtanah’ is intended to be the framework of a con- ards you have set for yourself, we tend to get trapped. It versation between one generation and the next, forging may be resigning yourself to living with a self-defined and renewing the chains of our traditions. Traditionally, limitation, alienation, or it could be a feeling of a lack of the youngest stands (in my family always on a chair, real control – living in the flow of life rather than being to the children’s delight and the mother’s horror!) and an active player. asks the reasons behind the pertinent details of the The message here of the Seder is to take a step outside Seder: ‘Why do we eat matzah?’ ‘Why do we recline?’ of the box – literally! To try to look at life from a com- and so forth. The rest of the evening is the father’s re- pletely different angle, even it means having a conver- sponse: the feelings of appreciation resulting from the sation with yourself! Questions are of infinite value in recalling, re-enacting and reliving the experience of the Judaism, because a good question gets you to think, evening motivate one to crystallise thoughts into deeds. and thought is the most precious commodity we have. If there are no children at the Seder, an adult can ask. By not taking anything for granted, making no as- However, on the occasion when one may be alone, the sumptions and re-evaluating life, we can free ourselves Shulchan Aruch’s ruling is surprising: one asks one- of those things that stop us being truly free. self! In fact, the entire service is designed to stimulate That’s why Rosh Chodesh is really an excellent op- an inquisitive attitude, and to inspire questions. The portunity to hold the Seder – it’s a perfect time to take Sages of the Talmud instituted the custom of ‘karpas’, a fresh look at the world, so much so that without a eating a potato, leek or some other vegetable as some- specific scriptural source one could easily be forgiven thing deliberately unusual (for why would you eat such for thinking this idea takes precedence over the actual a thing at the beginning of the meal?), to get the chil- date we left. dren to ask.

25 THE ONEG HAGGADAH COMPANION מִּתְחִ ּלָ ה יעֹובְדֵ עֲבֹודָ ה זָרָ ה הָ יּו אֲבֹותֵ ינּו, וְעַכְׁשָ יו קֵרְבָנּו הַּמָ קֹום לַעֲבֹודָ תֹו. ׁשֶ ּנֶאֱמַ ר,וַ ּיֹאמֶ ריְהֹוׁשֻעַ אֶל ּכָל הָעָ ם ּכֹה אָמַ ריְיָ אֱ ֹלהֵ י יִׂשְרָאֵ ל, רּבְעֵבֶ הַּנָהָ ר יָׁשְ בּואֲבֹותֵ םיכֶ מֵ עֹולָ ם חּתֶרַ יאֲבִ אַבְרָ םהָ יוַאֲבִ נָחֹור וַּיַעַבְ דּו אֱֹלהִ ים אֲחֵרִ ים: אֶ וָ ּקַ ח אֶ ת אֲ בִ י כֶ ם אֶת אַבְרָהָם מֵעֵבֶר הַּנָהָרוָאֹולְֵך אֹותֹו ּבְכָל אֶרֶ ץ ּכְנָעַ ןוָאַרְּבֶה אֶ ת זַרְ עֹו ןוָאֶּתֵ לֹו אֶ ת יִצְחָ ק, ןוָאֶּתֵ קלְיִצְחָ אֶ ת יַעֲ קֹב תוְאֶ עֵׂשָ ו, ןוָאֶּתֵ לְעֵׂשָ ו אֶתהַ רׂשֵעִ ירלָרֶ ׁשֶ תאֹותֹו, וְיַעֲ קֹבּובָ נָיו יָרְ דּו מִ צְרָ יִם:

Rabbi Binyomin Zev Goldberg Author of ‘Koloh D’Yaakov’ on the weekly Parsha and the Moadim the delights of the sin but now recognises its inherent ּתְמִ חִ ּלָ ה G’NUS TO SHEVACH - SCALING THE HEIGHTS OF futility and lack of real satisfaction, can hold a valid SPIRITUALITY opinion regarding the nature of that sin. Therefore, the -person who has turned his back on sin, who has re ּתְמִ חִ ָ ּל ה עֹובְדֵ י עֲבֹודָ ה זָ רָ ה י הָ ּו אֲבֹותֵ ינּו pented his and his forefathers’ previous sins, is suited כ ְ עַ ְ ׁשָ ו קֵ רְ נ בָ ּו הַּמָ קֹום ּבָ רּוְך הּוא לַעֲבֹודָ תֹו “At first our forefathers were idol-worshippers, to telling others about the lowliness of the sin. In this and now the Omnipresent has drawn us near vein, Chazal tell us that it was only Shlomo Hamelech, to His service.” a man who had tasted every desire in the world, who knew every enjoyment that man can dream of, who had The Ohev Yisroel of Apta explains the reason behind the credibility to say, “Vanity of vanities, everything is the above lines in the haggadah, which appear to be vanity.” A statement from such a source carries far an interesting, but irrelevant, recounting of a period of more weight than that of a man for whom the desires Jewish history at the Seder night. of the world are still merely a vague concept. Seder night, he writes, is a time of praise and thanksgiving to Hashem, for all the good and the miracles He This is the reason we speak about our idolatrous back- did for us in taking us out of Mitzrayim. At the same ground, concludes the Ohev Yisroel. We recall how time, we degrade idol-worship and declare our lack of even the Jewish people have a less than salubrious interest in it. However, continues the Ohev Yisroel, a background, yet we pride ourselves on this because we person who is righteous and has never tasted sin, lacks have risen from the mire of sin. Avraham recognised credence when it comes to dismissing the value of Hashem. Hashem then, through strenuous tests, puri- sin. His paucity of experience in the area he is speak- fied Avraham and his descendants until their final pu- ing about leads people to ignore his opinion, as they rification in the smelting pot of Mitzrayim. From there, question his knowledge. However, someone who has Klal Yisrael arose as a purified nation, rid of the stain been involved in a sin and has resurfaced, who knew of idolatry and ready to serve Hashem.

THE ONEG HAGGADAH COMPANION 26 ּבָ רּוְך ׁשֹומֵ רהַבְטָחָ תֹו לְיִׂשְרָ אֵ ל, ּבָ רּוְך הּוא, ׁשֶהַּקָ דֹוׁש ּבָרּוְך הּוא חִ בּשַׁ אֶ ת ץהַּקֵ לַ עֲ שֹֹות. הּכְמָ ׁשֶ אָ מַ ר לְאַ בְרָ הָ ם אָבִ ינּו ּבִבְרִ ית ּבֵ ין הַּבְתָרִ ים. ׁשֶ ּנֶאֱמַ ר, וַ ּיֹאמֶ ר לְאַבְרָ ם יָדֹעַ ּתֵדַע ּכִ יגֵ ריִהְ יֶ הזַרְ עֲ ָך ּבְאֶרֶ ץֹלא םלָהֶ וַעֲ בָ דּום וְעִ ּנּו אֹתָ ם אַרְּבַע מֵ אֹות ׁשָנָה.וְגַם תאֶ הַ ּגֹוי אֲׁשֶ ריַעֲ בֹדּו ּדָ ן אָ נֹכִי וְאַחֲרֵ יכֵ ןיֵצְ אּוּבִרְ כּוׁש ּגָ דֹול:

Rabbi Avi Weisenfeld - HALACHOS VE’HI SHE’AMDAH - והיא שעמדה During this paragraph, one should hold the cup of wine in one’s hand, and the matzos should be covered. When one has finished saying it, the cup is put down, and the matzos are uncovered.1

1 מג"א סי' תעג ס"ק כז בשם השל"ה, גר"ז סעי' מד.

Rabbi Elie Schoemann KLBD and Hasmonean Beis .for 400 years worth of regular enslavement and suffering ּבָרּוְך ׁשֹומֵר הַבְטָחָ תֹו לְיִׂשְרָ אֵל,ּבָ רּוְך הּוא The Brisker Rav points out that the intense slavery only Blessed is He who keeps His promise to Israel, blessed be He! helped to shorten the predicament of slavery and suffer- For the Holy One, blessed be He, calculated the end [of the ing, but not that of being strangers. The decree of being bondage], in order to do as He had said to our father Avraham strangers had to be counted from an earlier date to make at the “Covenant between the Portions,” as it is said: “And He up the entire 400 years. Therefore our sages gave two ex- said to Avraham, `You shall know that your offspring will be planations as to how 210 years made up for the 400, one strangers in a land that is not theirs, and they will enslave reason for each decree. them and make them suffer, for 400 years. But I shall also judge the nation whom they shall serve, and after that they He continues with a beautiful thought: Bnei Yisrael need- will come out with great wealth.’” (Genesis 15, 13 -14) ed to endure both decrees for 400 years. If one of the decrees had been fulfilled first, they would still have had to .commentators grapple with what stay in Egypt for the second one מפרשים any of the Mchiddush the Baal Haggadah is telling us here; since Hashem with his infinite greatness made the two decrees even a simple Jew is obligated to fulfill his promises, be fulfilled at exactly the same moment so that Bnei Yis- would it not be obvious that Hashem kept to his word as roel would not need to stay in Egypt any longer than was .Avraham Avinu? absolutely necessary אברהם אבינו he promised The Baal Haggadah continues saying that Hashem cal- This is what the Baal Haggadah is telling us; Hashem not culated the end of exile in Egypt, as he told Avraham that only kept his promise, but he made sure that both decrees he would do. would end simultaneously to avoid any extra suffering for The Brisker Rav, zt”l, explains that if we look closely at Bnei Yisroel. Bris bein The Mashgiach of Kol Torah, Rav Yitzchok Yeruchem ,ברית בין הבתרים the words that Hashem said at the שומר habesarim, ‘the covenant between the parts’ we will no- Borodiansky takes this one step further. The word tice that there were actually two decrees for Bnei Yisrael: shomer is usually translated as ‘guard’ or ‘keep’. Howev- The first is that “they will be strangers in a land that is er, there is a other connotation which is ‘anticipate’ (see and‘ "ואביו שמר את הדבר" not theirs” and the second is that “they will enslave them Rashi (Genesis 37:11) on the words and make them suffer”. Both of these predicaments were his father guarded the matter’ (kept the matter in mind) ). to last “for 400 years”. The pasuk says about the night of Pesach: Shemos 12:42) ‘It) "ליל שימורים הוא לה' להוציאם מארץ מצרים" Bnei Yisrael were only in Egypt for 210 years. To explain this, our sages say that firstly, the 400 years did not start is a night of watchfulness to Hashem for bringing them from when we went down to Egypt, but rather from the out for the Land of Egypt’. Rashi explains this to mean, birth of Yitzchak, as this was the beginning of Avraham’s a night not just earmarked for this purpose but rather a offspring being strangers in a land that was not theirs. Sec- night that was anticipated and longed for by Hashem to ondly the harshness of the work over the 210 years made up take the Bnei Yisrael out of Egypt.

27 THE ONEG HAGGADAH COMPANION מכסה המצה ומגביה את הכוס בידו ואומר: Cover the Matzah and lift the cup and say: ְ ו י הִ א ׁשֶ עָ מְ דָ ה לַאֲבֹותֵ ינּו וְלָ נּו. ׁשֶ ֹּלא דאֶחָ ּבִלְבָ ד עָמַ ד עָלֵינּו לְכַּלֹותֵ נּואֶ אּלָ ׁשֶּבְכָ לּדֹור וָ דֹור עֹומְדִ ים עָלֵ ינּו לְכַּלֹותֵנּו, וְהַּקָ דֹוׁש ּבָ רּוְך הּוא מַ ּצִילֵ נּו מִ ּיָדָ ם:

Rabbi Naftali Schiff Executive Director, Aish UK prowess and influence than are we. As much as Jews וְהִיא ׁשֶעָמְדָ ה - A POWERFUL PROMISE may try to lie low or assimilate, ultimately the nations nti-Semitism has been part of the Jewish story do not allow us that luxury. As Rabbi Chaim Volozhiner Asince the birth of our nation. Astoundingly, the is reported to have said, ‘When the Yidden don’t make Am” in the Torah is from Kiddush, the non-Jews make havdalah’. We appreciate“ עםfirst reference to the word none other than Pharaoh himself, when, in a thinly that anti-Semitism is part of our national narrative. עם veiled precursor to the longest hatred, he refers to We were taken out of Mitzrayim for a reason, to become Am Bnei Yisrael becoming stronger and more בני ישראל the , kingdom of priests and holy ממלכת כהנים וגוי קדוש numerous than the Egyptians. Pharaoh then presents nation, to be partners with Hashem in bringing the -Let us deal wise הבה נתחכמה לו his final solution saying world to the stage when all of mankind will come to an ly with them. The birth of the Jewish nation and an- awareness and live with the reality that the world has ti-Semitism are simultaneous! a Creator and a Sustainer and we, the Am Hanivchar Within the context of the Seder, there comes a deep the ‘Chosen People’ have a unique purpose. It is there- awareness that hatred of the Jew is as endemic to Jew- fore inevitable that there will always be dark forces that ish history as is our spectacular survival. As we raise seek to stop us in our tracks. The Gemara in Shabbos our glasses and sing Vehi she’amdah we are recognis- Why is it‘ , מאי הר סיני הר שירדה שנאה לעכו’’ם עליו says 89 ing the fact that anti-Semitism is not just inevitable, but called Har Sinai? Because sinah/hatred came down to rather that it is as unique as we are. It comes with the ter- is related to הר סיני the non-Jews upon it’ namely that ritory of “shimcha hagadol vehakadosh oleinu korosso”. hatred as, by accepting the Torah, we שנאה the word The hatred and persecution that we have experienced accepted the reality that there would be those who are has never been limited to one era, location or specific out to stop us in every generation. reason. We have been persecuted both for being rich So we sing Vehi she’amdah, as if to say, we are proud and for being poor, powerful and weak. We have been bearers of the torch; we know that in every generation called Communists and capitalists. None of these are there will be those who rise up against us, because of reasons to explain anti-Semitism, rather they are excus- what we represent. At the same time, tonight we re- es to mask an underlying seemingly irrational hatred. affirm our trust in Elokei Yisrael; we know who we On Seder night, we sing these words with a sense of are; we are aware of our responsibility and we live with confidence, trust and joy. Anti-Semitism becomes a a confidence that ultimately Klal Yisrael will always badge of honour, a medal of pride. We accept that the prevail, as the message that we bear is indeed the pur- nations of the world do not see us as equal; in fact of- pose of the creation itself ten they are more aware of our singularity and spiritual

Every year on Seder night, my grandmother, “ a survivor of Auschwitz Birkenau, says, Adolf Hitler used the slavery of the Jews in Egypt as a blueprint for the Holocaust” THE ONEG HAGGADAH COMPANION 28 מניח הכוס מידו ויגלה המצות: Place the cup down and uncover the Matzah: א צֵ ּו לְ מַ ד מַה ּבִּקֵ ׁש לָ ןבָ הָ אֲרַ ּמִ ילַעֲ שֹֹות לְ יַעֲ קֹב אָ בִ ינּו. ׁשֶּפַרְ עֹה ֹלא גָזַר אֶּלָ א לעַ הַּזְכָרִ ים וְלָבָ ןּבִּקֵ ׁש לַעֲ קֹור אֶת הַ ּכֹל. ׁשֶ ּנֶאֱמַ ר:

Rabbi Yoni Birnbaum Hadley Wood Jewish Community -house. They too faced the most negative and challeng צֵא ּולְמַ ד - A TIMELESS MESSAGE ing of circumstances, designed by the Egyptians to o and study what Lavan the Aramean attempted destroy both their national identity and their physical to do to our father Yaakov…’ ‘G growth as a nation. Yet, despite this - or perhaps be- One of the classic questions on the haggadah concerns cause of it - on both counts they flourished. They re- this short introduction to its central section detailing mained united as a nation, distinct from the Egyptians the Bnei Yisrael’s enslavement in Egypt and their sub- in both their appearance and conduct. And they grew sequent redemption. It seems difficult to understand into a great nation, both numerically - ‘…as much as the direct relevance of Yaakov’s persecution at the they would afflict it, so it would increase…’Shemos ( hand of Lavan to the story of Yetziyas Mitzrayim. 1:12) and, at the time of Yetziyas Mitzrayim, in a mate- The Vilna Gaon, however, sees this section as a crucial rial sense as well – ‘…so they emptied out Egypt’ (ibid insight that serves both to illuminate a central theme of 12:36). the haggadah as well as to provide us with an enduring The enduring lesson of both these experiences – firstly and inspirational message. at an individual level and subsequently a national one, He explains that Yaakov’s experience in Lavan’s house is the ability of a seemingly negative and challenging was a fundamental precedent for the difficult process set of circumstances to actually provide the means to his descendants would later have to undergo in Egypt. achieve greater things in life than would otherwise be Yaakov arrived in Lavan’s house penniless, seeking ref- possible. uge from the hands of Esav. Throughout his stay there, This explanation beautifully unites these two situations Lavan repeatedly demonstrated both his dishonesty as and also serves to explain the precise positioning of well as his ambition to take advantage of Yaakov when- this section in the haggadah. The previous paragraph ever possible – as Yaakov himself laments upon finally (Vehi she’amda) makes the moving statement, proven leaving his household to return to Canaan. time and again throughout our history, that in every Yet the astonishing thing about the years Yaakov spent generation people rise up to destroy us – but Hashem with Lavan was the fact that it was specifically in this saves us from their hand. most negative of environments that Yaakov saw the But this subsequent passage goes further. It reassures greatest success. It was there that he built the future us that beginning with Yaakov at the dawn of our na- of the Jewish people, emerging from the experience tion, through the Egyptian exile and until today – it is with a strong, secure and united family, together with those same challenging times, even existential threats, substantial financial assets, despite the challenging which we have faced that have provided us with our circumstances. greatest potential for growth and gifted our people with The experience of the Jewish people in Egypt sever- an unmatched inner strength and resilience. al generations later mirrored that of Yaakov in Lavan’s

29 THE ONEG HAGGADAH COMPANION יאֲרַּמִ אֹבֵ ד אָבִ י דוַּיֵרֶ מִצְרַ היְמָ וַּיָגָר םׁשָ ּבִמְתֵ י מְעָ ט, יוַיְהִ ׁשָ ם לְ גֹוי ּגָ דֹול עָ צּום וָרָ ב: ַ ֵו ּי רֶ ד מִ ְ צ רַ ְ י מָ ה אָנּוסעַל ּפִי הַּדִ ּבּור: וַ יָ ר גָ ׁשָ ם , מְלַּמֵד ׁשֶֹּלא יָרַ ד יַעֲקֹבאָבִינּו לְהִׁשְּתַּקֵעַ ּבְמִצְרַ יִם אֶ ּלָ אלָ גּורׁשָ ם. ׁשֶ ּנֶאֱמַ ר,וַ ּיֹאמְ רּו לאֶ ּפַרְ עֹה לָגּור ּבָאָרֶ ץ ּבָ אנּו ּכִ י אֵ ין מִרְ עֶ הלַ ּצֹאןאֲ ׁשֶ רלַעֲ בָדֶ יָך ּכִ י כָבֵד הָרָ עָ ב ּבְאֶרֶ ץּכְנָעַ ן,וְעַּתָ היֵׁשְ בּו נָאעֲבָדֶ יָך ּבְאֶרֶ ץ ּגֹׁשֶ ן:

Rabbi Elchonon Feldman Rabbi, Belmont United Synagogue Rabbi Gustman was not short-changing this young וַ יָ ר גָ ׁשָ ם man. Everyone hopes their child will become a tzad- nd he sojourned there” which teaches that our dik, mentsch and Torah scholar; this is the Jewish way. father Jacob did not go to Egypt to settle there “A We all pray daily for our families to achieve their full permanently, but merely to stay there for a time. potential in life. However, a man such as Rabbi Gust- Rabbi Ari Kahan recounts a personal anecdote in 70 man who saw what perils this world contains, had the Days for 70 years, the Holocaust commemoration com- awareness to never take anything for granted. To him pilation. Rabbi Yisrael Gustman, zt”l, was on Rabbi health, security and family were not the basics; they Chaim Ozer Grodzinski’s Beis Din in Vilna, before the are everything and must be appreciated as such. War and as young man he was lauded for his tremen- Yaakov was the first sojourner of our people. Heso- dous erudition and dedication. The assumption was journed amongst Lavan the trickster and then later in that great things were in store for him. Sadly with the Egypt. Yaakov never forgot in all of his travels and jour- outbreak of the war life changed dramatically for the neys that he was not at home, never at rest. But are Rav and although he did survive, he would carry the we so different? Are we all not sojourners in this world suffering and loss which he endured throughout his as well? Our essence is as a soul which is holy and days. from Heaven. While we are here in this world, we will The last time Rabbi Ari Kahan saw Rabbi Gustman never truly be at rest. We will always be just be tempo- was while walking in Jerusalem pushing his young rary dwellers and as such we can never take anything son in a pram. Rabbi Ari approached Rabbi Gustman for granted. Take it from Rabbi Gustman, a man who and asked him to bless the toddler. The Rav looked at knew, every blessing that we receive must be appreci- the boy, smiled sweetly, and said “May he be a boy like ated and cherished. all other boys.”

THE ONEG HAGGADAH COMPANION 30 ּבִ מְ תֵ י מְ עָ ט , ּכְמָה ׁשֶ ּנֶאֱמַ ר, ּבְׁשִבְעִ ים נֶפֶ ׁש יָרְ דּו אֲבֹותֶ יָך מִצְרָיְמָה וְ עַ ּתָ הׂשָ מְ ָך יְ יָ אֱ ֹלהֶ יָך ּכְ כֹוכְ יבֵ הַ ּשָׁ מַ םיִ לָ רֹוב:

Rabbi Daniel Fine Maggid Shiur, Gesher Program, Aish Jerusalem and now Hashem your G-d has placed you in multitude ּבִ מְ תֵ י מְ עָ ט - HINDSIGHT 20-20 like the stars of the sky.’ he tale is told that a Jewish biker came to Aish Ha- Ttorah yeshivah in the Old City, with ‘an amazing Why does the haggadah bring a second pasuk (from story to tell.’ With ostensibly more tattoos than skin our Eikev 10) to back up this first pasuk - what is gained? hero related to Rav Noach Weinberg, z”l, how he was The idea here seemed to be the reason why the biking on a precariously narrow mountain road and a pesukim in Ki Savo were selected to be the main verses truck suddenly came at him from the other direction - it in the haggadah in the first place - why select these seemed like he was destined to fall to his death. Sud- ‘highlights’ pesukim over the ‘live’ pesukim in Shemos denly, the truck came to a halt and the man was saved. through Beshalach? The answer is that the pesukim in ‘At that moment,’ said the biker ‘I realised that there Ki Savo are set at a stage when the ‘process has been is a G-d’. In characteristic fashion Rav Noach looked completed’ - we are a nation serving Hashem in our the man in the eye and said ‘was it not G-d who nearly homeland and can bring bikkurim to the Beis Hamik- pushed you over the cliff in the first place?’ dash. We can then look back and see that the slavery On Pesach we seem to display a similar attitude. True, and Exodus were necessary stages in achieving this the reason we had to end up in slavery was to correct peak. This, the Maharsha writes, is why we juxtapose a fault in our spiritual genes evidenced by Avraham at the bad time with the good times in the haggadah the bris bein ha’besarim12, but Hashem did put us into (maschil b’gnus u’mesayem b’shvach begin with den- slavery in Egypt! Why do we forget about this facet of igration and finish with praise) - to tell us that any suf- Divine control? There are several answers to this ques- fering is but a stage in our ultimate redemption. tion: we shall touch on one, based on an ‘innocuous’ Consequently, the pasuk in Re’eh is adding a great deal part of the haggadah. - it is telling us that now we have become a great nation and we can look back and see the slavery in its correct בִ ּ ְמ תֵ י ְמ עָ ט - ְ ּ כמַ ה שֶ ּׁנֶּאֱמַ ר: ְבּשִ ְׁבעִ ים פֶנֶ ׁש ָ י ְר ד ּו אֲבֹותֶ יָך מִ ְצ רָ ְי מָ ה, ְ ו עַ תָ ּ ה We went down to Egypt) light: as a process that galvanised us and made us a) - שָ ׂ ְמ ָך ְייָ אֱֹלהֶ יָך ְכ ְּכֹוכבֵ י הַ שָ ּׁ מַ ִי ם לָ רֹ ב ‘With very few’ (Devarim 26:5) - as it says (Devarim stronger, more united people who remained steadfast 10:22) ‘with 70 people your fathers descended to Egypt to their central identities.

12 See Maharal, Chiddushei Agados on Nedarim

31 THE ONEG HAGGADAH COMPANION וַיְהִי םׁשָ לְ גֹוי, מְלַּמֵד ׁשֶהָ יּו יִׂשְרָ אֵל מְ צֻ ּיָנִים ׁשָ ם: ּגָ דֹול עָ צּום, ּכְמָה ׁשֶּנֶאֱמַ ר,ּובְנֵי ליִׂשְרָאֵ ּפָ רּווַּיִׁשְרְ צּו וַּיִרְ ּבּווַּיַעַצְ מּוּבִמְ אֹדמְ אֹדוַּתִּמָ לֵ א הָאָרֶ ץ אֹתָ ם: ָ ו רָ ב , ּכְמָהׁשֶ ּנֶאֱ מַ ר, רְ בָ בָ ה ּכְ צֶמַ חהַ ּשָׂדֶ הנְתַ ּתִ יְך וַּתִ רְ ּבִ י וַּתִגְּדְ לִ יוַּתָ יבֹאִ ּבַעֲדִ יעֲדָ יִים ׁשָדַ יִם נָכֹנּו ּוׂשְעָרֵ ְך צִּמֵחַ וְאַּתְ עֵ רֹם וְעֶרְ יָה:וָאֶעֱ בֹורעָלַיְִך וָאֶרְ אֵ ְךמִתְּבֹוסֶסֶ ת ּבְדָמָ יְִך וָ אֹמַ רלָ ְך ּבְדָמַ יְִך חֲ יִי וָ אֹמַ ר לָ ְךּבְדָמַ יְִך חֲ יִי:

Rabbi Moishe Brandeis JLE ,the greatest productivity from his Israelite workforce וַיְהִי םׁשָ לְ גֹוי - !WHATEVER YOU DO, DON’T THINK Paroh should allow them a weekly day of rest. He suc- There he became a nation - this - ויהי שם לגוי ceeded in securing this for them and this day “just so teaches that the Israelites were distinctive happened” to be Shabbos. On these rest days, the wea- there. ry slaves would gather to learn Torah, which in those he Midrash explains that because the Israelites times consisted of scrolls of the various prophecies of Tremained distinctive they were redeemed. Despite Adam, Kayin, Noach, Avraham, Yitzchak and Yaakov. their absorbing other aspects of the prevailing Egyptian These study sessions were effective not only in inject- culture, nevertheless, they kept their Hebrew names, ing hope into the people and rejuvenating them, but style of dress and language. There speech was not only also they allowed them to contemplate their lives and different in the actual language, but unlike the lewd and purge themselves of any possible degenerate behav- uncouth Egyptians, the subjects they discussed and iour and philosophies that had accumulated over the the manner in which they spoke were refined. previous week. This prevented their unique cultural ex- In order to appreciate how remarkable this is, consider terior becoming blemished. the fact that when the Israelites descended to Egypt It is interesting to point out that the Torah first teaches they became a distinguishable nation - ויהי שם לגוי from the Land of Canaan with Yaakov Avinu, they were that גדול only 70 in number (which can hardly be described as and only afterwards does it state that they become strong and numerous. Without a strong Jewish – ועצום -a well-established nation, complete with its own tradi tions etc.). Yet, from its very infancy as the nation grew, education (the scrolls), and unimpeded time to contem- it was able to retain these essential differences and not plate its values (Shabbos), they would have been totally be influenced to change any of the outward character- subsumed by the Egyptians and their values. istics which mark one nation different from another. In Never has such a message been so relevant than today fact the Maharal points out that this was crucial so that in our world where there are so many foreign beliefs the Israelites would be discernible from the Egyptians competing for our attention (antithesis of the scrolls) and thus worthy of being redeemed. The question re- and contending for our time (antithesis of Shabbos). mains, how were they able to do this? The Midrash says that Moshe, in his capacity as a royal advisor, recommended that in order to attain

THE ONEG HAGGADAH COMPANION 32 וַּיָרֵעּו אֹתָ נּו הַּמִ צְרִ יםוַיְעַ ּנּונּווַיִּתְ נּועָלֵ ינּו העֲבֹודָ קָׁשָ ה: ָ ּי רֵוַ ע ּו אֹתָ נּוהַּמִ צְרִ ים, הּכְמָ ׁשֶ ּנֶאֱמַ ר, ההָבָ נִתְחַ ּכְמָ ה לֹוּפֶ ן יִרְ ּבֶ הוְהָ יָהּכִ י תִקְרֶ אנָה מִ הלְחָמָ וְ נֹוסַ ף םּגַ הּוא עַל שֹֹונְאֵ ינּו וְנִלְחַ םּבָ נּו וְעָלָ ה מִ ן הָאָרֶ ץ: וַיְעַ ּנּונּו, ּכְמָה ׁשֶ ּנֶאֱמַ ר,וַּיָׂשִ ימּו עָלָ יו יׂשָרֵ מִּסִ ים לְמַעַ ן עַ ּנֹותֹו ּבְסִבְלֹותָ ם ןוַּיִבֶ יעָרֵ מִסְ ּכְ נֹות לְפַרְ עֹה תאֶ ּפִ תֹם וְאֶתרַ עַמְסֵ ס: וַּיִּתְ נּועָלֵ ינּו עֲבֹודָ ה קָׁשָ ה,ּכְמָ הׁשֶ ּנֶאֱמַ ר, וַ ּיַעֲבִ דּו מִ צְרַ יִ םאֶ ת ּבְ נֵי יִׂשְרָ אֵ לּבְפָרֶ ְך:

Rabbi Shimon B. Glickman Director of Communal Activities at the Jewish Educational Centre, Leeds/ Leeds Kollel ?in the group rather than when they are the weakest וַּיָרֵ עּו אֹתָ נּו הַּמִ צְרִ יםוַיְעַ ּנּונּו What happened in Egypt in the choshech - the חושך .he Egyptians were bad to us and they afflicted us plague of darkness? We are told that 80% of the Jewish This verse is seemingly redundant. In the Torah there T population died. This was because they had been in- are no ‘extra’ words. What is the difference between the fluenced by the Egyptians around them and did not be- two expressions of ‘doing bad to us’ and ‘afflicting us’? lieve or were not interested in becoming a free nation. R’ Chaim Ibn Atar, the Ohr Hachaim has a very inter- The influences from outside are so great, one isnot esting explanation. He writes that there are, in fact, allowed to trust oneself as the strongest in a weaker two different aspects of affliction here. The second group, even if the reason they are in this weaker group one is, as we understood it, a simple affliction of one is solely to strengthen the group. One must always person to another. The first one, though, is something protect oneself and strive for more. One should always be the weakest in a stronger group, in order to achieve וירעו a lot deeper. The grammatical form of the word vayareu is not simply ‘and they did bad to us’, rather it more for oneself. can mean something a lot deeper than that. The Egyp- When things happen in the world around us, they re- tians actively made us evil. They made us intrinsically ally do affect us. When people respond to happening bad people. How was this done? It is very simple. The around the world in a manner of ‘who are we to correct Mishnah in Avos teaches that is better for a person to what the rest of the world does?’ or ‘why should we be the tail of a lion than the head of a fox. What does worry about the rest of the world?’, the Torah and the this mean? Given a choice between being the weakest haggadah point out that this is the wrong mind-set. member of a strong group, or the strongest member of a slightly weaker group, it is incumbent upon us to Not only does the world around us affect us, but only strive higher, to be the weakest in the stronger group. through correcting the world around us, and putting ourselves in the right groups, can we hope to strive and Why is this so? Surely, one can often achieve more, further our Yiddishkeit. and have more of an effect when they are the strongest

33 THE ONEG HAGGADAH COMPANION Rabbi Binyomin Zev Goldberg מָ רֹורAuthor of ‘Koloh D’Yaakov’ on the weekly Parsha and the Moadim BITTERSWEET MAROR enslaving them. However, the Yerushalmi understands - וַּיַעֲבִדּומִ צְרַ יִם אֶת ּבְ נֵי יִׂשְרָ אֵלּבְפָרֶ ְך that the pleasantness with which the Egyptians began “And Egypt made the Jews work with crush- the enslavement was the way in which they originally ing hardness.” invited Yaakov and his sons to Egypt and treated them -with the honour befitting royalty. When Pharoah wel בפרך ,his pasuk famously ends with the word Tb’parech, which literally means ‘with crushing comed the Jews to Egypt, he told them to take the best hardness’. However, Chazal (Sotah 11b) interpret the of the land and dwell in safety, which appeared to be .the beginning of a mutually beneficial relationship פה ,word as an amalgamation of two separate words rach which mean, respectively, ‘mouth’ and After such a beginning, continues the Ksav Sofer, the רך peh and ‘soft’, teaching that the Egyptians enslaved the Jews way in which the Egyptians turned on the Jews was with a soft mouth. In commemoration of this, writes truly puzzling. Everyone has enemies and one can a separate Gemara (Yerushalmi Pesachim 2:5 and Bav- expect that these enemies will consistently plot one’s li Pesachim 39a) we use lettuce as maror, since when downfall and seek ways to do harm. However, when eating lettuce it is initially soft and pleasant, before be- someone has been welcomed with open arms, they do coming unpleasantly bitter. not expect such treatment. When the Egyptians sud- The Ksav Sofer asks a question on this. He wonders denly changed their tune and looked at the Jews as a why we are required to commemorate the fact that the problem to be solved, the Jews were flabbergasted and Egyptians began the Jewish slavery in a pleasant way. this sudden about-turn, asserts the Ksav Sofer, was Surely, he asks, the only relevant point is the fact that what really hurt them. Had the Egyptians never been they made the Jews’ lives bitter, not how the slavery pleasant and welcoming, the Jews would have accept- began. Why then do we eat the initially ‘soft and pleas- ed their lot. However, to be treated well and then en- ant’ lettuce? What relevance does this soft beginning slaved was just too much. have to us on Seder night? Therefore, concludes the Ksav Sofer, on Seder night we In answer, he cites the above Yerushalmi and notes that eat lettuce as maror as it commemorates this higher it offers a different understanding of the pleasant -be level of pain. Since lettuce starts out pleasant and then ginning. Many commentators understand that at first becomes bitter, it reminds us of the sudden change in the Egyptians spoke nicely to the Jews and tricked the Egyptians’ approach to us and the added pain this them into working, before then turning on them and caused.

THE ONEG HAGGADAH COMPANION 34 וַ קּנִצְעַ לאֶ יְיָ אֱ ֹלהֵ י אֲ בֹותֵ ינּו, וַּיִׁשְמַ עיְיָ אֶ תקֹלֵ נּו וַּיַרְ א אֶ ת עָ נְיֵ נּו וְאֶ תעֲמָ לֵ נּו תוְאֶ לַחֲ צֵ נּו: וַ ּנִ צְ עַ ק אֶל יְיָאֱֹלהֵ י אֲבֹותֵ ינּו, הּכְמָ ׁשֶ ּנֶאֱמַ ר, יוַיְהִ בַ ּיָמִ ים הָרַּבִים הָהֵם תוַּיָמָ מֶלְֶך מִצְרַיִםוַיֵאָנְחּו בְנֵי יִׂשְרָאֵ ל מִן הָעֲבֹדָה וַּיִזְעָקּו, וַּתַעַלׁשַוְעָתָם אֶל הָאֱֹלהִים מִן הָעֲ בֹדָ ה: וַ ּיִ ׁשְ מַ עיְ יָ תאֶ קֹלֵ נּו, ּכְמָה ׁשֶ ּנ ֶ אֱ ר מַ , וַ ִ ּי ׁשְ ע מַ אֱ ֹל הִ י ם אֶת םנַאֲקָתָ וַ יִזְ ּכֹראֱ ֹלהִ יםאֶ תּבְרִ יתֹו אֶ ת אַ בְרָ הָ ם אֶ ת יִ צְ חָ ק וְ אֶ ת יַ עֲ קֹב: וַ ּיַרְ אאֶ תעָ נְ יֵ נּו, זֹוּפְרִ יׁשּותּדֶרֶ ְך אֶרֶ ץ.ּכְמָ הׁשֶ ּנֶאֱמַ ר, אוַּיַרְ אֱ ֹלהִ ים אֶ ת ּבְנֵי יִׂשְרָאֵ ל עוַּיֵדַ אֱ ֹלהִ ים: תוְאֶ עֲמָ לֵ נּו, אֵּלּוהַ ּבָ נִ ים.ּכְמָ ה ׁשֶ ּנֶאֱמַ ר,ּכָ ל הַ ןּבֵ הַ ּיִ לֹוד הַיְאֹרָ הּתַׁשְ לִ יכּוהּו וְכָ ל תהַּבַ ּתְחַ ּיּון: תוְאֶ לַחֲצֵ נּו, זֹו הַּדְחַ ק.ּכְמָ הׁשֶ ּנֶאֱמַ ר, וְגַם רָאִ יתִ י אֶ ת ץהַּלַחַ אֲׁשֶ רמִ צְרַ יִםלֹוחֲצִ ים אֹותָ ם: וַּיֹוצִאֵ נּו יְיָ מִּמִ צְרַ יִם ּבְ יָדחֲ זָקָ הּובִ זְ רֹעַ נְטּויָה ּובְ מֹרָ א ּגָ דֹולּובְ אֹתֹות ּובְ מֹפְתִ ים:

35 THE ONEG HAGGADAH COMPANION Rabbi Shlomo Odze Associate Rabbi South Hampstead Synagogue The Zohar explains the pasuk in Tehillim, ‘May my ּובְמֹורָ אּגָ דֹול judgement go out from before you, your eyes behold ובמורא גדול זה גלוי שכינה כמו שנאמר או הניסה אלהים – Beis Din shel Maalah ב”ד של מעלה uprightness,’ that לבא לקחת לו גוי מקרב גוי במסות באותות ובמופתים וב�מ באשר‘ the heavenly Beis Din, can only judge a person לחמה וביד חזקה ובזרוע נטויה ובמוראים גדולים ככל אשר ba’asher hu sham – ‘in his current situation’ and ’הוא שם עשה ה’ אלהיכם במצרים לעיניך )דברים ד, לד(. not by what he will do in the future. Hashem, however, And with great wonders – this is the revelation takes into account the good they will do in the future. milfanechah– from before ’מלפניך‘ of the Shechinah as it is said: “Or has Hashem This is the meaning of from before the Beis Din shel ב”ד של מעלה ventured to go and take Him a nation from the You and not midst of another nation, by signs, and by won- Maalah. This is the reason, according to this Zohar, ders and by war, and by a mighty hand and by that the redemption had to be performed by Hashem an outstretched arm and with great wonders, and not a malach or shaliach, etc. according to all that Hashem Elokim did for This therefore is the answer of ... ’ ה כי אהיה עמך תעבדון את ’.you in Mitzrayim before your eyes I myself will be with you’ for I am‘– ’- ’האלהים על ההר הזה -Bnei Yisrael were able to judge them for the good they will do in the fu בני ישראל t this point in time the .impurity of Mitzrayim, so ture and in that zechus they will be redeemed טומאה Asteeped in the sar – guardian angel of Mitzrayim שר much so that the Hence the flow of the pesukim, first השמע עם קול אלהים famously challenges Hashem for taking them out by , ‘Did ever people hear מדבר מתוך האש כאשר שמעת אתה ויחי (saying they are all the same! The navi Yechezkel (20:8 the voice of Hashem speaking out of the midst of the also says regarding the Bnei Yisrael in Mitzrayim ‘but fire, as thou hast heard and live?’ in other words have they rebelled against me and did not want to listen to they received the Torah? Only in this zechus will they me.’ Moshe himself asks Hashem, ‘I should take the be redeemed, and then Moshe continues או הנסה אלהים ’?Bnei Yisrael out of Mitzrayim Or has Hashem ventured to go’,לבוא לקחת לו גוי מקרב גוי ’zechus - merit do and take Him a nation from the midst of another nation זכות Rashi explains this to mean what nes – miracle for in other words Himself to take a nation from amidst a נס they have that you should perform a them? To which Hashem responds, ‘I shall be with you nation. Even though you are entrenched in the tumah and this is your sign that I have sent you - when you of Mitzrayim and are undeserving of redemption cur- take the people out of Mitzrayim you will serve Hashem rently, only I myself can save you from this, due to the .good you will do by receiving the Torah קבלת on this mountain’ meaning they have the zechus of .kabbalas haTorah – receiving the Torah התורה -this is the reve‘ ,זה גלוי שכינה This is the meaning of the ,או הניסה What kind of answer is that? They still do not have any lation of the Shechinah’ as explained by גאולה gilui – revelation for the purpose of גלוי zechus now! ultimate geulah - redemption

THE ONEG HAGGADAH COMPANION 36 וַּיֹוצִאֵ נּו יְיָמִּמִ צְרַ יִם, ֹלאעַ ל יְדֵ ימַ לְאָ ְך וְ ֹלא לעַ ייְדֵ ׂשָרָ ף וְֹלאעַל ייְדֵ ׁשָ לִיחַ .אֶ אּלָ הַּקָ דֹוׁש ּבָ רּוְךהּוא ּבִכְ בֹודֹו ּובְעַצְ מֹו.ׁשֶ ּנֶאֱמַ ר, יוְעָבַרְּתִ ץבְאֶרֶ מִצְרַ יִם הּבַּלַיְלָ הַ ּזֶה וְהִּכֵיתִי כָל ּבְכֹור ץּבְאֶרֶ מִצְרַיִם מֵאָדָם וְעַד ּבְהֵמָה לּובְכָ אֱ ֹלהֵ ימִצְרַ יִם האֶעֱׂשֶ ׁשְפָטִ ים אֲ נִי יְיָ: עָ וְ בַ רְ ּתִ י ץבְאֶרֶ מִצְרַ יִם ּבַּלַיְלָה הַּזֶה, אֲנִיוְֹלא מַלְאָ ְך. יוְהִּכֵיתִ כָלּבְ כֹור ץּבְאֶרֶ מִצְרַ יִם אֲנִי וְֹלא ׂשָרָ ף. ּובְכָל אֱ יֹלהֵ מִצְרַ יִם האֱעֶׂשֶ ׁשְפָטִ ים אֲנִיוְֹלא הַ ּשָׁלִיחַ . אֲנִי יְיָ,אֲ נִיהּוא וְ ֹלא אַחֵ ר: ּבְ ָ י ד חֲ ָ ז קָ ה , זֹו הַּדֶבֶר.ּכְמָ הׁשֶּנֶאֱמַ ר, הִּנֵה יַד יְיָהֹויָה ּבְמִקְנְָך ראֲׁשֶ ּבַ ּשָׂדֶ ה ּבַּסּוסִ ים ּבַחֲמֹורִ יםּבַּגְמַ ּלִ ים ּבַּבָקָ רּובַ ּצֹאן ּדֶ רבֶ ּכָבֵ ד מְ אֹד: ּובִ זְ רֹעַ נְטּויָה, זֹו הַחֶרֶ ב. ּכְמָ ה ׁשֶ ּנֶאֱמַ ר, וְחַרְ ּבֹו ׁשְלּופָ ה ּבְ יָדֹו נְטּויָהעַ ליְרּוׁשָ לָיִם: ּובְמֹורָ אּגָ דֹול, זֹוּגִּלּוי ׁשְ כִינָה. ּכְמָ ה ׁשֶ ּנֶאֱמַ ר, אֹו הֲ נִּסָ ה אֱֹלהִיםלָ בֹא לָקַחַ ת לֹוּגֹוי מִּקֶרֶ בּגֹוי ּבְמַ ּסֹות ּבְ אֹתֹת ּובְמֹופְתִ ים ּובְמִ לְחָמָ הּובְ יָדחֲ זָקָ הּובִ זְרֹועַ נְטּויָה ּובְמֹורָ אִ ים ּגְדֹולִ ים ּכְ כֹל אֲׁשֶ ר העָׂשָ םלָכֶ יְיָאֱֹלהֵיכֶ ם ּבְמִ צְרַ יִם לְעֵ ינֶיָך: ּובְ אֹתֹות, זֶה הַּמַּטֶ ה. ּכְמָ ה ׁשֶ ּנֶאֱמַ ר, תוְאֶ ההַּמַּטֶ הַּזֶה ּתִּקַח ּבְיָדֶ ָך אֲׁשֶ רּתַעֲׂשֶ הּבֹו אֶ ת הָ אֹתֹת: ּובְמֹופְתִ ים הזֶ הַּדָ ם. ּכְמָ ה ׁשֶ ּנֶאֱמַ ר. יוְנָתַּתִ מֹופְתִ ים ּבַ ּשָׁמַ יִם ּובָאָרֶ ץ,: 37 THE ONEG HAGGADAH COMPANION כשאומר דם ואש וכו' וכן בעשר מכות ישפוך מן הכוס מעט יין: ּדָ ם , וָאֵ ׁש, וְתִמְרֹות עָׁשָ ן: ּדָ בָ ר אַ חֵ ר , ּבְיָד חֲ זָקָ הׁשְּתַ יִם. ּובִ זְ רֹעַ נְטּויָהׁשְּתַ יִם. ּובְמֹרָאּגָ דֹולׁשְּתַ יִם.ּובְ אֹתֹותׁשְּתַ יִם. ּובְמֹופְתִ ים ׁשְּתַיִם.אֵ ּלּו עֶׂשֶ ר מַ ּכֹותׁשֶהֵבִ יא הַּקָ דֹוׁש ּבָ רּוְך הּוא עַל הַּמִצְרִ ים ּבְמִצְרַיִם וְאֵלּו הֵן:

Rabbi Avi Weisenfeld HALACHOS DAM VA’ESH V’SIMROS ASHAN - דם ואש ותמרות עשן -Det דצ"ך עד"ש באח"ב At this point, when these words are recited, when listing the ten makkos, and when saying zach adash be’achav (altogether a total of 16 times), one should insert his index finger (some customs dictate his little finger) into the cup of wine in front of him, and remove a drop of wine from the cup with each word.1

Q. What if it bothers a person to do it in the manner described above? A. He may simply pour a drop out of the cup at each word, without dipping in his finger.2 Q. Should the cup be topped up after this procedure? A. Yes.3

1 מהרי"ל הובא ברמ"א סי' תעג ס"ז. 2 רמ"א ומ"ב שם. 3 אשל אברהם תניינא סי' קפג ס"ב. Rabbi Meir Goldberg Golders Green Kollel intervention of HaKadosh Baruch Hu, providing for and ּדָ ם,וָאֵ ׁש, וְתִמְרֹות עָׁשָ ן protecting them through miraculous means. Hence, mofsim – won- we refer to the staff in Moshe’s hand, always ready to מופתים“ he haggadah tells us that the Tders” mentioned above refer to “the blood.” This un- perform miracles to sustain the Bnei Yisrael. derstanding is drawn by the verbal association with the Similarly, says the Netziv, the Bnei Yisrael merited not “ mofsim – wonders” referred to in the passuk in -only miraculous salvation due to their close relation מופתים Yoel 3:3 referring to miracles which will manifest at the ship with HaKadosh Baruch Hu, but also punishment time of Mashiach, “I will perform ‘wonders’ in heaven due to that same closeness. Any time they sinned, and on earth, ‘blood’, fire and pillars of smoke.” (The way there was an immediate and miraculous consequence. some haggadas print the words “ ” Dam -This unique level of hashgachah lasted until they en דם ואש ותמרות עשן va’esh v’simros ashan in large block letters commonly tered Eretz Yisrael. The dam blood men- דם ארץ ישראל leads to the erroneous understanding that “... is tioned here, says the Netziv, refers to the blood that ״דם ואש distinct from the explanation of u’ve’mofsim). Paroh told Moshe he could see in the stars. This blood ובמופתים The usual understanding of the commentators on the refers to the danger posed to the Bnei Yisrael living in haggadah is that the blood referred to here is the blood such close proximity to the Shechinah that even a mi- of the first plague which mocked the Egyptians’ belief nor infraction was considered major. It is a tremendous the palace of the פלטרין של מלך in the Nile as a deity, and further demonstrated the at- privilege to dwell in the tribute of midah k’neged midah - punishing the Egyp- King, but also a great responsibility to be subject to tians for drowning Jewish children in the Nile. such a great level of hashgachah. -dam Maharil explains the custom of spilling wine while recit דם The Netziv gives a novel interpretation as to the dam va’esh ve’simros ashan as the ,דם ואש ותמרות עשן blood mentioned here. The Netziv explains that the ing - u’ve’osos – zeh hamateh cup of wine stands for happiness and we wish to avert ובאותות זה המטה earlier drash -from ourselves the punishment meted out to our ene ובמוְ and with signs – this is the staff’ and thedrash of‘ דם u’ve’mofsim zeh hadam ‘and with wonders mies. This corresponds to the classic interpretation of פתים זה הדם – this is the blood’ are describing the relationship be- dam - blood mentioned earlier. According to the Netziv, tween HaKadosh Baruch Hu and the Bnei Yisrael in the however, one can suggest that we are spilling wine as -blood nega דם mateh - staff conveys how the whole we are reminding ourselves of where the מטה midbar. The existence of the Bnei Yisrael was through the direct tively impacted upon the Bnei Yisrael in the Midbar.

THE ONEG HAGGADAH COMPANION 38 ּדָ ם . צְפַרְּדֵעַ . ּכִּנִים.עָ רֹוב.ּדֶ בֶ ר.ׁשְחִ ין. ּבָרָ ד. אַרְ ּבֶ ה. חֹׁשֶ ְך.מַ תּכַ ּבְ כֹורֹות: צפרדע דם כינים ערוב דבר

שחין ברד ארבה חושך מכת בכורות

Rabbi Gavriel Abeles Menahel, Pardes House Primary School arov - which are animals on the ערוב Hashem brought עשר מבות -dever – Hashem killed all the Egyptians’ cat דבר .land he Alshich HaKadosh explains that the reason why שחין tle which had been grazing in the fields. And for makos – shchin – Hashem brought boils on all the Egyptians מכות THashem specifically gave these ten plagues to Paroh is because Paroh said he owns the and their animals which were on the land. Through world and that he is in charge of everything. Hashem that Hashem showed Paroh that He is Hashem, both therefore showed through the first three makos that beneath the land and on the land. Hashem owns everything and that He is in charge. Paroh said to his people now – “Well I see that Hashem is in charge of all that is beneath the land and on the דם, Hashem gave Paroh the first three makos which were dam, tzefardea and kinim - blood, frogs and land BUT…. I am still in charge of everything from כנים and צפרדע lice. dam caused all the water to turn to blood, even ,barad חשך and ברד, ארבה above.” So, Hashem brought דם tzefar- arbeh and choshech – hail, locusts and darkness which צפרדע .the water that was underneath the surface dea frogs came out of the river and out of the water which all came from above. kinim little bugs came out of the כינים .is beneath the land barad – it hailed down fire and water from Shamay- ברד dust and sand which showed Paroh that Hashem created im . arbeh– a big cloud of locusts came down to ארבה .and is in charge of everything beneath the land Mitzrayim. Paroh said to his people, “Well, the G-d of Moshe is only choshech – only a thick darkness came from above. חושך ,in charge of things that are under the surface of the land however I am the king and I am in charge of everything By now Paroh realised that Hashem is in charge of makas מכות בכורות arov, dever everything. Straight after this came ערוב , דבר, שחין on the land.” So Hashem sent and shchin - wild animals, a livestock epidemic and boils bechoros – the killing of the firstborn and Paroh let the to prove that He is in charge of the whole land as well. Yidden out of Mitzrayim.

39 THE ONEG HAGGADAH COMPANION Rabbi Daniel Fine Maggid Shiur, Gesher Program, Aish Jerusalem -chicken egg. The lice attached themselves to the bod עשר מבות ies of the Egyptians so tightly that even bathing did he following is mainly taken from the Me’am Loez, not remove them. This plague punished the Egyptians Tseasoned with some other sources too. Although for forcing the Bnei Yisrael to sweep the dust off the many deeper ideas have been put forward, the basic streets, as well as for not allowing Bnei Yisrael to bathe. purpose of the plagues was to show Hashem’s mas- tery over all the elements of the world: water, land, 4. AROV (WILD ANIMALS) sky, animals and people. Each plague also punished Many different types of animals came to Egypt for this the Egyptians for their acts of cruelty to the Bnei Yisra- plague, and even those which would not normally live el. There is a machlokes between Rabbi Yehudah and together made peace with each other to bombard the Rabbi Nechemiah in the Midrash as to whether each Egyptians. The Egyptians realised that the animals plague lasted for seven days or 24 days. did not attack the Jews, and began asking Jews to es- cort them wherever they went. However, the animals 1. DAM (BLOOD) were given the capability to discern between Jews and Rabbi Nechemiah says that all forms of water turned Egyptians, so they still attacked the Egyptians. When into blood. Even saliva turned to blood, and the Egyp- the Egyptians saw this violent herd of beasts approach- tian idols filled up with blood too. In addition, the Egyp- ing they closed their doors and windows to ensure that tians’ clothes were stained by their beds having collect- they could not enter their houses. Therefore Hashem ed blood. Bnei Yisrael became wealthy by selling water sent some form of sea beasts to break open the hous- to the Egyptians. The plague of blood punished the es and expose the Egyptians to the marauding herds. Egyptians for banning Jewish women from immersing Many Egyptians were killed by the wild animals. This themselves in the mikveh, as well as for throwing the plague punished the Egyptians for sending Bnei Yisra- Jewish babies into the river. When Pharaoh’s magi- el out into the forests to trap wild animals so that the cians copied this plague by creating their own blood animals would attack them. It was also a punishment it was only an optical illusion. They never created real for Pharaoh’s mass slaughter of 300 Jewish babies in blood - the fish in their ‘blood’ did not die. order to bathe in their (mixed together) blood when he 2. TZFARDEYA (FROGS) contracted tzaraas. Finally, the mingled herds of all different animals punished the Egyptians for their wide- Even a cup of water which an Egyptian was holding spread sexual immorality and adulterous practices; the filled up with frogs. The frogs managed to break through society was one of over-mingling. walls to get into people’s houses. They even went inside some people’s bodies and made them impotent, as 5. DEVER (ANIMAL EPIDEMIC) a punishment for banning the Bnei Yisrael from having The domesticated Egyptian animals died in this plague. children. According to Rabbi Akiva there was one gi- No Jewish cattle died at this time, and even animals ant frog which split in two, and each subsequent frog which were dying anyway survived for the duration of would split in two when struck, until the land was full the plague so that it would be clear that the plague did of them. Why did the Egyptians continue hitting them? not affect the Jews whatsoever. This plague punished The Steipler Gaon answers that anger completely cir- the Egyptians for forcing Bnei Yisrael to shepherd their cumvents logic. The word tzfardeya comes from the herds for extremely long hours in order to give them Aramaic words tzafra and da (meaning ‘morning’ and no opportunity spend time with their spouses and in- ‘know’) for the frogs had croaking shifts, and it would crease their family. It also punished the Egyptians for be clear to all when morning had arrived because the stealing the Jews’ cattle. night-shift frogs stopped croaking and handed over the baton to their morning-croaking colleagues. The 6. SHECHIN (BOILS) plague of frogs punished the Egyptians for prevent- The boils suffered by the Egyptians included tzaraas, ing Jewish women from giving birth - Jewish wom- and took up residence on every part of the Egyptians’ en had to give birth in secret and could not scream to bodies, so much so that it became too painful for them alleviate their labour pains. Therefore, the Egyptians to bathe. Pharaoh’s magicians actually died from these themselves were disturbed by the incessant croaking boils, for it was upon their advice that the Jewish ba- (screaming) of the frogs. This was also a punishment bies were thrown into the river. This plague punished for the cries of Bnei Yisrael after seeing their babies the Egyptians for forcing the Jews to clean the Egyp- mercilessly thrown into the river. tians in the bath. Furthermore, as a punishment for intentionally preventing the Jews from having babies, 3. KINNIM (LICE) these boils prevented the Egyptians from having rela- There were either 14 or 24 types of lice which wreaked tions with their spouses. havoc in Egypt, and the smallest one was the size of a

THE ONEG HAGGADAH COMPANION 40 7. BARAD (HAIL) self-image (Rav Lippa Rabinowitz). During the final The hail miraculously contained both ice and fire. three days of this plague the darkness was so thick Moshe warned the Egyptians of the plague of hail and that it stifled movement. The Bnei Yisrael were unaf- told them to bring their belongings indoors. Although fected by the darkness; they had light wherever they Pharaoh sent messengers ordering the Egyptians to went. This plague punished the Egyptians for forcing leave everything outside, some people feared the word the Jews to work late into the night, as well as forcing of Hashem more than that of Pharaoh (Meshech Choch- them to hold torches for them in the streets at night. mah). In fact, Hashem made the hail fall only in out- 10. MAKKAS BECHOROS door areas - it did not fall on anything covered by a roof (THE PLAGUE OF THE FIRSTBORN) (Brisker Rav). When the Egyptians saw that their cattle were doomed they slaughtered their animals, hoping at All Egyptian firstborns died in this plague. Since many least be able to eat them. However, as they were carry- children were born as a result of adulterous relation- ing the animals home on their backs to eat, huge birds ships, many Egyptians found out who their real chil- came and snatched the carcasses from their owners. dren were in this plague. Why is makkas bechoros the The Egyptians who did stay outside were frozen to only plague which has the prefix makkas’‘ ? The Mid- death by the hail’s ice and then burnt by its fire. This rash (quoted in Tosafos Shabbos 87b) notes that when plague punished the Egyptians for forcing the Jews to the firstborns heard Moshe’s warning about the im- plant gardens and vineyards. Additionally, because the minent plague of the firstborns, they rebelled against Egyptians stoned the Jews and made them cry out in Pharaoh to try and force him to let the Jews go free, and pain, they were pelted by hailstones and shaken by the many firstborns died in this rebellion. It is this rebel- loud booming of the thunder. lion that we hint to with the extra word ‘makkas’ (Bir- kas Chaim). The Ohr Hachaim gives a profound expla- 8. ARBEH (LOCUSTS) nation as to why Hashem ‘personally’ performed the All seven types of locust took a trip to Egypt to devour plague of the firstborn. Evil can only survive if it is con- the Egyptian crop for this plague. Normally, locusts do nected to good. Otherwise, it is severed from Hashem not enter houses, but the locusts in this plague knew no and has no survival or existence in this world. In the bounds - they went into houses too. This plague punished plague of the firstborn, Hashem revealed Himself to the Egyptians for forcing the Jews to attend to their fields. the Egyptian firstborns, and every spark of goodness in the Egyptians automatically flew out to its Source 9. CHOSHECH (DARKNESS) - Hashem, leaving plain evil, which cannot exist if de- Normal darkness does not have an existence in and of tached from good. So the ‘natural’ result was death, itself; it is simply an absence of light, but the plague of hence the way the Torah phrases the procession of darkness was a new creation, a tangible form of dark- events in a passive tone (at midnight I will go out in ness which could not be removed by lighting candles Egypt, and all firstborns will die – Shemos 10:4-5), for (Sforno). The plague was even more painful because the natural outgrowth of Hashem revealing Himself no Egyptian helped his friend out (Chidushei HaRim). was death. The Egyptians’ shortfall was their refusal More than that, it cut the Egyptians off from their ma- to admit truth, and their antidote and ultimate punish- terial possessions, which formed the basis of their ment was unequivocal exposure to undeniable truth. Rabbi Shlomi Wise KLBD

more visible and dramatic. The fact that the water was ּדָ ם putrid was not as noticeable. he Daas Zekeinim MiBaalei HaTosfos maintains However, this is not the opinion of many of the Rishon- וַ ֵ ּי הָ ְפ כ ּו ּכָ ל (that when the Torah relates, (Shemos 7:20 T im. According to the Midrash Hagodol the Torah tells -And all the waters that were in the riv“ הַ ּמַ ִי ם אֲ ׁשֶ ר ּבַ ְי ֹא ר us about the plague in great detail to stress that the er were turned to blood,” in reality, the water merely water turned into real blood. First the pasuk says, ְ ו הַ ּדָ גָ ה adopted the appearance of blood whilst still retaining - all the fish died. I would imagine that אֲ ׁשֶ ר ּבַ ְי ֹא ר מֵ תָ ה the taste of water. In order to prevent the Egyptians the river stank of dead fish, why does the Torah have from drinking it, Hashem caused all the fish to die so to then say, - “the river became foul”? The וַ ִ ּי ְב אַ ׁש הַ ְי אֹ ר .that it would be undrinkable Midrash explains that as well as the smell of the fish, Rabbeinu Yosef Bechor Shor (talmid of Rabbeinu the river also had a terrible smell of blood. Tam), the Riva and the Chizkuni are all of the opinion The pasuk also says, – ְ ו הָ ָי ה דָ ם ְּב כָ ל אֶ רֶ ץ מִ ְצ רַ ִי ם ּו בָ עֵ צִ י ם ּו בָ אֲ בָ נִ י ם -that the River Nile was actually turned into blood, how apart from the river, ‘water that was in wood and stone ever, they explain that it only remained like this for a turned to blood’, so much so that blood poured out short period of time. As the Daas Zekeinim explains, from everywhere. For example, when a person want- the water was undrinkable only because of the dead ed to put dough in the oven, blood would come forth fish. The Riva raises the point that according to this, and extinguish the fire. When Pharaoh wanted to go the first plague should have been named after the dead into his palace, blood would flow out of the walls of the fish! He explains that the water changing to blood was

41 THE ONEG HAGGADAH COMPANION buildings. Even the many wooden and stone idols that into real blood, but the river becoming blood was only were placed all around Egypt also spewed forth blood. the beginning of their problems! According to the Midrashim not only did the water turn

Rabbi Nissan Wilson Senior Rabbi of Redbridge United Synagogue, London and Vice-Chair of the Rabbinic Council of the United Synagogue -plague, we can take this idea one step further. The Mal פַ צְ רְ ּדֵ עַ bim explains that as the Egyptians had thrown Jewish n conclusion of the first plague the river returned to children into the river, the river was smitten by being Oits original state, its cool, clear waters once again turned to blood, representing the Jewish blood that had the source of the nation’s irrigation. Then, from these been spilled. This eugenic drowning of Jewish children calm waters came a new storm - the cacophonous clat- was an act so heinous that even after the plague of ter of a multitude of frogs. blood had ended the Egyptians would receive yet an- Unlike the plague of blood, the plague of frogs did not other rebuke. afflict the river, but it is striking that it emerged from Shrieking creatures bursting forth from the river would the river, indicating that the River Nile was in some remind the Egyptians of the crying babies who had way central to both of these plagues. been silenced in that river. Like something out of a To better understand the significance of the plague of horror picture, the frogs would haunt them and taunt frogs we must consider the actual nature of the suffer- them, showing that they could never escape the mem- ing that it caused the Egyptians. According to Rashi, ory of their barbarous act. for example, it is clear that nobody actually died from The plague of frogs may not, according to many of the the plague. The frogs simply found their way into every commentaries, have inflicted physical pain or suffering corner of every house and croaked. The essence of the upon the Egyptians, but the psychological pain would plague it seems was the noise itself. cause even those with the most hardened of conscienc- According to the Zohar, herein lies the secret of this es to crack. plague. The Egyptian oppression had served to silence For the Egyptians the frogs were a reminder that they the Jews, constraining their ability to voice their deep- were forever answerable for their horrific acts of mur- est feelings through the medium of daily prayer. This der. For the Jews, the Zohar teaches, the frogs were a plague was ‘midah k’neged midah’ - retribution in kind sign that after two centuries of repression we would - as each frog found its own voice and overwhelmed again find our voices and sing to Hashem. the Egyptians with noise. Sources: Rashi 7:27; Zohar, Shemos 29b; Malbim 7:25; Reflecting on the central role of the River Nile in this

Rabbi Amrom Nemeth Golders Green Kollel Rashi explains that lice are extremely small, even ּכִ ּנִ י ם smaller than the size of a single grain of barley and ne of the big issues of Primary Schools worldwide demons do not have power over objects smaller than Ois lice. It is very easy to spread lice around, espe- the size of a barley grain. This means that lice were cially amongst young children. In America between unreachable to the sorcerers, since all they had was six and twelve million children are infested with lice the power of demons and when the demons could not each year. There are plenty of treatments available from work they had no power. Of course the obvious ques- specialised combs to creams. In fact it is becoming an tion is - what does size have to do with anything? Why increasingly popular profession for orthodox women should a ghost or a demon not have power over any- to be lice ladies. Some say the reason for this is that thing smaller than the size of a grain of barley? they are used to checking lettuce for bugs. The Maha- The Maharal explains that something that is less than ral however tells us that these lice, however awful, are a size of a grain of barley does not receive tumah - im- immune from one thing. What is that? purity since it is too small. The Torah tells us that only After Hashem had brought lice over the whole land of something which is large can receive tumah and not Mitzrayim, Paroh told his men to do the same. These anything which is very small and less than the size of a magicians tried to do their usual by using the power grain of barley. The Gemara in Sanhedrin tells us that of evil spirits and sheidim, but they were unsuccessful. a demon works with channels of tumah. The whole

THE ONEG HAGGADAH COMPANION 42 power that he has in the world comes completely from and are careful about what we say, see and do, then we places of tumah. So, only something which can receive are not vulnerable to sheidim or mazikim. However, if tumah is capable of being affected by a demon - some- we do not act with purity and are careless in these are- thing that is too small to receive regular tumah cannot as, then we might attract these dangerous forces, since be affected by a demon either. they are looking for anything that is mekabel tumah. So the lesson that we can learn from the lice is quite However dirty and unpleasant lice may see, they are clear. Mazikim and things that are damaging for us still immune from tumah – how much cleaner can come from places of impurity. If we keep ourselves pure something be?

Rabbi Yitsy David Chazak Schools Educator .Mitzrayim itself will illustrate the wonders of Hashem עָ רֹוב The Rishonim’s pshat in this makkah and how it ex- he Malbim in his hakdamah to the makkos explains plains hashgachah fits very nicely with Rav Hirsch’s the significance of dividing them into three groups. T understanding. (Really there are four groups – Makkas Bechoros was only there to free the Yidden as opposed to the first nine Many Rishonim explain that v’hifleisi is the empha- where Hashem did not want Paroh to free the Jews sis on the nes that this makkah naturally should have yet). Each group comes to teach a different lesson to expanded into Goshen as well, yet miraculously it did the world. not, remaining within the borders of Mitzrayim. Detzach - the existence of Hashem in the The question is however, what was so miraculous דצ״ך .1 world about Arov that it didn’t spread to Goshen. Surely the fact that dam, tzefardea and kinim were everywhere and ״בזאת תדע כי אני ה׳״ )ז:יז( only struck the Mitzriyim and not the Jews, surely il- Adash – Hashem’s control over the world lustrates Hashem’s hashgachah, ultimate control over עד״ש .2 ?hashgachah) nature more than wild animals not going in to Goshen השגחה) -Perhaps we could suggest that this is the difference be ״למען תדע כי אני ה׳ בקרב הארץ ״ )ח:יח( .Be’achab- Hashem being all-powerful tween the first set of plagues and the second set באח״ב .3 The first set were to prove the esssence of Hashem: they ״בעבור תדע כי אין כמוני בכל-הארץ״ )ט:יד( Arov is the first of the second set of the makkos, com- were l’maaleh min hatevah. Each of the first three was ing to teach Hashem’s hashgachah. totally outside of Nature. They did not show Hashem’s control over Nature itself, but rather that Hashem is (ח:יח The pasuk says (18:8 above and beyond Nature. ״והפליתי ביום ההוא את-ארץ גשן... למען תדע כי אני ה׳ בקרב הארץ״ Arov, however, expressed Hashem’s absolute control – That this makkah will be different and not touch the over every minor detail within Nature itself. The fact land of Goshen. that wild animals who by definition roam free and spread wherever they choose, are under the complete ”והפליתי“ More than that Rashi understands the word ve’hifleisi as lashon hafrashah - “Hashem will distin- control of Hashem to the extent that they cannot set guish the land of Goshen...” foot areas which Hashem does not allow, is a level of Yonasan Ben Uziel however explains it as lashon peleh hashgachah that was not previously expressed. - i.e this will be something that illustrates the wonders Arov and this set of makkos are there to show the world of Hashem’s control over nature. and us that Hashem not only created the world, not only Rabbi Shamshon Refoel Hirsh suggests that it in fact keeps it running but is intimately involved every second means both! The distinction between Goshen and of every day in everything that happens within it. Rabbi Yaacov Benzaquen JLE/Genesis Rabbi and Rav of Gibraltar Minyan ּדָ בָ ר. ה ּי וַ ָ ׂשֶ ם ה’, מֹועֵ ד לֵ אמֹר: מָ חָ ר, ַי עֲ ׂשֶ ה ה’ הַ ּדָ בָ ר הַ ּזֶ ה- ּדֶ בֶ ר - ּבָ אָ רֶ ץ. ו ַ ּיוַ עַ ׂש ה’ אֶ ת- הַ ּדָ בָ ר הַ ּזֶ ה, מִ ּמָ חֳ רָ ת… he first thing I noticed when I looked deeply into Firstly, in all previous plagues when Moshe and Aha- this makkah is its name- dever. And it caught my T ron are told to go and speak to Paroh the expression attention that the psukim mention the root of the word used is Ve’amarta or Emor. It is only on this makkah quite a few times, with different meanings. that the language changes to vedibarta which also de- .notes to speak, but in harsher terms א וַ ּיֹאמֶ ר ה' אֶ ל- מ ֹ ׁשֶ ה, ּבֹא אֶ ל- ּפַ ְר עֹ ה; ְ ו דִ ּבַ ְר ּתָ אֵ לָ י ו… הִ ּנֵ ה יַ ד-ה’ הֹויָה, ְּב מִ ְק ְ נ ָך אֲ ׁשֶ ר ּבַ ָׂ ּש דֶ ה, ּבַּסּוסִ ים ּבַחֲ מֹרִ ים ּבַ ְּג מַ ִ ּל י ם, As the Torah continues to describe the plague it calls ּבַ ּבָ קָ ר ּובַ ּצֹאן-- ּדֶ בֶ ר, ּכָ בֵ ד ְמ ֹא ד… ְו ֹל א יָמּות מִ ּכָ ל- לִ ְב נֵ י ִי ְׂש רָ אֵ ל,

43 THE ONEG HAGGADAH COMPANION it- dever kaved me’od- ‘a very heavy plague.’ Then it The Malbim explains that this is the reason why when points out that ve-lo yamus mikol livnei Yisrael davar warning about this plague Moshe said that the plague –‘and from the children of Israel’s cattle, not a thing will take place tomorrow. The plague as a manifesta- will die!’ Furthermore, Hashem decrees a time for this tion of Hashem’s direct word would take effect in one plague to take effect and says ‘Tomorrow, Hashem will moment. It will differ from all other plagues in so far do hadavar haze ba’aretz -this deed in the Land. that it will not manifest as something that will develop The word davar in this narrative means to speak, a and grow or spread, rather when the time arrives, it will plague, a thing (object) and an action. It is clear that just strike simultaneously and instantly everywhere! the essence of this plague is to demonstrate the fact Rabbi Yehudah is quoted in the haggadah as the man that the word of Hashem can command an entity to responsible for the acronym of the 10 makkos. Detzach, produce a change in the world- and bring destruction Adash and Be’áchav. Adash is the middle word and its upon Paroh and the Egyptians. As Rav Samson Raph- middle is the Daled that stands for dever. In the middle, ael Hirsch writes in his commentary ‘Dever, the word of at the heart of what a plague is, lies the fulfilment of Hashem that fulfils itself suddenly in the death of that Hashem’s word in the World in an object and in action. which is affected.’

Rabbi Shlomi Wise KLBD

He answers this with a Midrash Shemos Rabbah ׁשְ חִ י ן (12, 4) “Three of the plagues came through the agency of ,Aharon, three through Moshe, three through Hashem )שמות ט' ח'-י'( וַ ּיֹאמֶ ר ה' אֶ ל מ ֹ ׁשֶ ה ְ ו אֶ ל אַ הֲ רֹ ן ְק ח ּו לָ כֶ ם ,and one through the united efforts of all three. Blood ְמ ֹל א חָ ְפ נֵ י כֶ ם ּפִ י חַ ּכִ ְב ׁשָ ן ְּוזרָ קֹו מ ֹ ׁשֶ ה הַ ָׁ ּש מַ ְי מָ ה ְל עֵ י נֵ י פַ ְר עֹ ה. .frogs and lice, being on the earth were through Aharon ְ ו הָ ָיה ְל אָ בָ ק עַ ל ּכָ ל אֶ רֶ ץ מִ ְצ רָ ִי ם ְ ו הָ ָי ה עַ ל הָ אָ דָ ם ְ ו עַ ל הַ ְּב ֵ הְ -Hailstones, locusts, and darkness, through Moshe, be מָ ה ל ִ ְׁש חִ י ן ּפֹ רֵ חַ אֲ בַ ְע ּבֻ ֹע ת ְּב כָ ל אֶ רֶ ץ מִ ְצ רָ ִי ם. ַו ִּי ְק ח ּו אֶ ת ּפִ י חַ cause they were in the air and Moshe had power over הַ ּכִ ְב ׁשָ ן ַו ַּי עַ ְמ ד ּו לִ ְפ נֵ י פַ ְר עֹ ה וַ ּיִ ְז רֹ ק אֹתֹו מ ֹ ׁשֶ ה הַ ָׁ ּש מָ ְי מָ ה וַ ְי הִ י earth and heaven. The wild beasts, the pestilence, and ְׁש חִ י ן אֲ בַ ְע ּבֻ ֹע ת ּפֹ רֵ חַ ּבָ אָ דָ ם ּו בַ ְּב הֵ מָ ה. “And Hashem said to Moshe and Aharon: the smiting of the firstborn through Hashem, and the ‘Take for yourselves handfuls of soot of the boils through all of them.” furnace, and let Moshe throw it heavenward Rabbi Shmuel Yafeh Ashkenazi (16th century) in Yefeh in the sight of Paroh. And it will become small To’ar explains that the three instigated by Hashem dust over all the land of Egypt and it will be- were plagues which directly killed the Egyptians and come boils breaking forth with blisters upon their animals. Only Hashem who gives life was able man and upon beast, throughout all the land to take their lives. He further explains that boils were of Egypt. And they took soot of the furnace, through all three. The soot came from the earth (Aha- and stood before Paroh; and Moshe threw it ron), it was thrown into the air (Moshe), and it plagued up heavenward; and it became boils breaking man and beast (Hashem). forth with blisters in man and in beast.” We see that Moshe and Aharon caused the external ef- abbi Shaul Lowenstam (1717-1790) in Binyan Ariel fects, and only Hashem dealt with the internal effects. Rnotes that in the commandment Hashem says that Accordingly, when Hashem instructs Moshe and Aha- the boils will be upon man and upon beast, whereas ron to take soot of the furnace, it was only necessary when the Torah describes what took place the pasuk to tell them what their actions would cause - the boils says the boils were in man and in beast. Why the upon man and beast. When the Torah related to us change of expression? what actually took place, it includes what Hashem did and therefore it talks of the boils in man and beast.

Rabbi Jonny Ross Senior Educator and Head of the Aish Manchester Office G-d tries many approaches with Paroh but nothing בָ ּרָ ד really seems to work too well or for too long. Paroh’s pparently there are three basic legal ways to deal insubordination is legendary with a stubborn person (there are a 103 illegal ones A The plague of hail is preceded by a warning that hail and I’m not going to mention them in case I give you will descend upon the Egyptians, the likes of which any ideas). Number one is stroking their egos, the sec- they had never seen before. Anyone or indeed any- ond is patiently, but firmly persuading them they are thing, left outside would be annihilated. It promised to wrong and the third is little by little effecting change.

THE ONEG HAGGADAH COMPANION 44 be a level of destruction and carnage that would, un- list and told me to enjoy the flight. I was stunned. How der normal circumstances, strike terror in the hearts had she not managed to spot the differences? The only of most sane people. And yet, the Torah testifies that resemblance we shared was that we both had a head! “Whoever among the servants of Pharoah feared the How could this security guard not notice that I wasn’t word of G-d, made his servants and his livestock flee to ginger? the houses. And whoever did not take the word of G-d In 1969, Jerzy Kosinsky wrote a novel called Steps, to heart – he left his servants and livestock in the field.” which won the American National Book Award for fic- In other words, there were people who did not listen tion. Eight years later, somebody got hold of the book, nor believe that this was really going to happen. retyped it and sent the manuscript with no title and Hail was already the seventh plague. Six other biblical under a false name to 27 major publishers in Ameri- events had taken their toll on the people of Egypt and ca. Not one of them recognised that it had already been Moses had been right every single time, predicting and published and all 27 of them rejected it, including Ran- warning what was about to take place with unerring dom House, the firm that had published the original. accuracy. How was it that by affliction number seven, All it lacked was Kosinsky’s name, but without it, it there were people who still just did not get it and left was seen as utterly unexceptional. their worldly possessions out in the open, ready for G-d How could these publishers not notice that this man- to smite them? It almost seems too impossible to believe. uscript had already been written, submitted and pub- I was once at an airport queuing up to go through lished already? check-in when one of the security team came over, The answer to all of this lies in the words of our verse flashed his ID and asked if I wouldn’t mind helping in quoted above “did not take the word of G-d to heart”. security training. My role was to swap passports with Sometimes we just do not pay any attention and we the man in front of me to see if the security team would shut ourselves off from messages that are constantly notice the different person staring back at them when being beamed down to us from upon High. And even they checked me in. I agreed, mainly because he prom- though the evidence hits us right in the face, we often ised that I would not have to stand in line anymore (ac- do not see it because we do not really want to. Our eyes tually I said that if that was the offer I would be willing are open but we just are not looking and we make mis- to swap passports with Osama Bin Laden) takes simply because we do not take the time to really I now had a new passport and identity; I was Herschel, have a good look at what is in front of us. whose picture showed a red-headed chassid with large Are we only interested in our world, our life, our interests? glasses, a ginger beard and long peyos. We could not Often events occur that should jar us into rethinking our have looked more different. current situations. But our minds are set, our hearts are Before I knew it, I was ushered in front of a young and pre-determined, and our conclusions are foregone. obviously new security officer. She looked at my pass- The world around us is filled with miraculous events, port, held it up to my face to check the photo, asked me some, perhaps greater than all of the plagues put to- some rudimentary questions, crossed my name off a gether. All we have to do is listen.

Rabbi Zvi Portnoy Rav Loughton Federation Synagogue -MOSHE’S VIEW OF PAROH: LOST CAUSE VS Moshe in this makkah? Surely the removal of the mak - רְאַ ֶ ּב ה kah as in the previous makkos would suffice!? Indeed POTENTIAL BAAL TESHUVAH why only in this makkah did Paroh expel Moshe from his ith Parshas Bo we begin to read about the final 3 sight? How could Moshe simply walk away from Paroh? Wmakkos, the first of which was arbe locusts. If we The pasuk tells us: ‘vayifen vayeitsei mei’im Paroh’, that look through the pesukim of Rishon and Sheini, ques- Moshe turned and left Paroh. We know Moshe was in- tions abound about the unique interaction between structed to give Paroh honour fitting to a king! The Ohr Moshe and Paroh and the way in which this makkah oc- Hachaim offers a beautiful insight into the mind-set of cured. Firstly it is interesting to note that whereas with Paroh. He knew after the makkah of barad that things all the other makkos Hashem tells Moshe what the next were coming to a head, Hashem was ‘getting serious’ makkah will be, there is a glaring omission in makas and therefore he declared: ‘I have sinned, Hashem is arbe - no mention of it between Hashem and Moshe. The righteous and I and my people are wicked’. In other Ramban offers the simplest solution to this question by words he became a baal teshuvah, he saw the light so stating that the Torah was keeping this as brief as pos- to speak, and realised all the wrong doings of his past. sible but obviously Hashem told Moshe prior to his visit- Yet a few pesukim later he regresses into his old self, as ing Paroh regarding what the plague would entail. we are told ‘vayosef lachato’ he continued to sin. There- Yet I would like to focus on the relationship between fore despite the honour Moshe had shown him until this Moshe and Paroh in this makkah. Firstly why did Paroh point, he felt he was no longer able to do so. He now ask for forgiveness not only from Hashem but also from treated him like a regular person. Until makkas barad

45 THE ONEG HAGGADAH COMPANION Moshe felt there was hope for him and accorded him ka- hopes for survival which the arbe would decimate. vod malchus. You were there! You saw The King with Says the Ramban Moshe knew they were walking a you own eyes! For someone to see the Yad Hashem, to psychological tightrope, afraid of dying in famine, he appreciate how wrong they had been, to stare truth in knew they were scared and so rather than putting the face and yet fail to reflect it in one’s actions was too them on the spot left them to mull over what he had much, and therefore Moshe no longer felt it necessary to told them. It is a trick every fundraiser knows well. display honour to Paroh. Therefore Paroh realising his If you ask for a response immediately it may not be own failure to maintain his previous teshuvah and the the one you want! He wanted them to do teshuvah, to ponder Hashem’s message, to think about it. Even if subsequent lack of respect shown to him by Moshe in they just knew in their heart of hearts that Hashem contrast to the previous manner in which moshe treated runs the world, what a Kiddush Hashem that would him, repels Moshe –Vayegoresh osam me’eis pnei Paroh. be, albeit very short-lived but nevertheless a Kiddush Yet the Ramban takes a totally different approach in Hashem. A Kiddush Hashem, even if someone sub- why Moshe left Paroh as he did. Paroh and indeed his sequently regresses, even if it is for a few moments advisors were not fools. After makkas barad, Paroh has a profound impact, an impact that we must never and the Mitzriyim were afraid they would die. The underestimate, even if we are ultimately looking to- hail left over a measly bit of grain, giving them false wards long term results.

R’ Daniel Nevies Maggid Shiur Nishmas Yisroel .to their ability to endure the intensity of that light חֹשֶ ְׁך Moreover, the malachim were forbidden from entering into higher spheres where the brightness was of a וַ ּיֹאמֶ ר ה’ אֶ ל- מ ֹ ׁשֶ ה, ְנ טֵ ה ָ י ְד ָך עַ ל- הַ ָׁ ּש מַ ִי ם, וִ י הִ י חֹ ׁשֶ ְך, עַ ל- אֶ רֶ ץ , ; ,higher intensity so as not to blind them and likewise מִ ְצ רָ ִי ם ְ ו מֵ יָ ׁש חֹ ׁשֶ ְך ‘Stretch out your hand in the direction of the were not allowed to look into the lower regions that sky and there will be darkness in the land of were less brightly illuminated (as alluded to in Isaiah Egypt; Moses did so, and there was palpable 6.2), where he describes the angels using two of their darkness in the land of Egypt...whereas in all feet to cover their faces and two to cover their feet the dwellings of the Israelites there was light’. With two‘ . ּבִ ְׁש ּתַ ִי ם ְי כַ ּסֶ ה פָ נָ י ו, ּו בִ ְׁש ּתַ ִי ם ְי כַ ּסֶ ה רַ ְג ָ ל י ו-- ּו בִ ְׁש ּתַ ִי ם ְיעֹופֵ ף) (Shemos 10:21). [wings] he covered his face and with two he covered he Kedushas Levi points out that although Rashi his feet and with two he flew’), which as theKedushas Talready focused on the meaning of the words ‘Vay- Levi explains, refers to their inability to go above or omosh choshech’ (the darkness was tangible), we also below their respective region. need to understand why the Torah chose to emphasise The Bnei Yisrael, however, are able to use Torah and that in all the dwellings of the Israelites they continued mitzvos as a protective shield/screen against this to enjoy normal daylight. Why did the Torah not merely brightness, which enables them to withstand the in- write that the Israelites were not struck with darkness? tensity of the light in any of the regions. By contrast, The Kedushas Levi explains that at the time of crea- the wicked people of the world, will not have the tion, there was an intense and overpowering bright- shield of Torah and Mitzvos and will succumb to the ness which surrounded the Ribono Shel Olam. In or- brightness and be obliterated. Thus, when the Torah der for the various creatures of the universe to survive describes the impact which the plague of choshech without succumbing to the intensity of this bright- had on the Mitzriim, the Kedushas Levi explained the ness, Hashem had to adjust the light in accordance word ‘Vayomosh’ as ‘ a removal’ of this screen/shield with the various creatures’ ability to withstand it. that protects one against the brightness. This explains Hashem therefore ensured that each region of the uni- why ‘in the dwellings of the Israelites there was light’, verse was exposed to the amount that it was able to as they were guarded by the screen through their ze- tolerate, with differing degrees of intensity. TheKedu - chus ovos. shas Levi elucidates that even the malachim, in their After the plague of choshech, the Bnei Yisrael were giv- realm, were not exposed to the intensity of the bright- en their first mitzvos: Rosh Chodesh, Korban Pesach, ness that surrounded Hashem prior to the time of cre- and Bris Milah which, along with the other mitzvos ation and furthermore that different categories of an- would continue to act as a protective screen, guarding gels resided in different regions which corresponded them from the brightness of the lights of creation.

THE ONEG HAGGADAH COMPANION 46 Rabbi Yonasan Roodyn Aish UK and Chief Editor of Oneg Pesach bechorah throughout the Torah is that the firstborn has מַ כַּתבְ ּכֹורֹות a greater responsibility to the rest of the family. That is he climax of the ten makkos was the real killer! As -bechor re בחור why according to some mefarshim the midnight struck, every firstborn dropped down yerushah inheritance ירושה T ceives a double portion of the dead. The shrieks of despair were heard across the - to help him take care of the others. He is older, more country, with no Egyptian household immune. In its connected to the previous generation and therefore aftermath, Paroh, who himself was a firstborn, ran to ought to be more acutely aware of his responsibility. Goshen, begging for his life, imploring the Bnei Yisrael to leave immediately. This is the great victory of Yetzias Mitzrayim, the exodus of a weak nation, who had no physical power, but There are many layers of significance to this makkah, ממלכת who through their spirit were able to become the especially if we understand that the firstborn of every -mamleches Kohanim v’goy kadosh ‘king , כהנים וגוי קדוש Egyptian family was revered as a god. The hashkafah dom of priests and holy nation’ - the people who would of Mitzrayim was that ‘might makes right,’ and so the receive the Torah and ultimately bring the whole world one who was born first had power just because of his to a recognition of Hashem’s Kingship. position in the family. During makkas bechoros, the The strength of Klal Yisrael has never been in our phys- ,רם על גויים ה' Egyptians were taught the lesson that ‘Hashem is exalted among nations’ -that He runs the ical prowess, as that is something that can never last. world, and all human efforts are futile against His will. Rather ours is an ever enduring strength of spirit, of לא בחיל ולא בכח כי אם ruchnius as the pasuk says רוחניות ,בני בחורי ישראל By way of contrast, Bnei Yisrael are called Not by might and not by power, but‘ .ברוחי אמר ה' צבא-ות בחורה My son, My firstborn, Yisrael.’ The idea of‘ by My spirit, said the Lord of Hosts.’

רַ יּבִ יְהּודָ ה הָ יָהנֹותֵ ןּבָהֶם סִּמָ נִים: ישפוך מן הכוס ג"פ: ּדְ " צַ ְך עֲדַ "ׁש ּבְאַחַ "ב:

Rabbi Daniel Fine Maggid Shiur, Gesher Program, Aish Jerusalem progressive submission of Paroh: for the first group ּדְ צַ"ְך עֲדַ "ׁש ּבְאַחַ "ב Hashem had to command Moshe to ‘wake up early in abbi Yehudah ascribed a mnemonic to the ten the morning’ to catch Paroh. For the next group it was Rplagues: Detazah Adash Be’Achav. sufficient to tell Moshe to ‘go toParoh ,’ and by the final Why break them up into these three groupings? The- group of plagues no introduction was necessary (by Haga’os Maimoniyos cites several explanations: the Ra’avan writes that the first group were performed via the end Paroh was searching for Moshe). Aharon, the second group via Moshe without his staff, Others focus on the different goals of these three and the third via Moshe with his staff. groups and how they showed Hashem’s supremacy The Abarbanel explains that the groups represent the over all aspects of the physical world.

47 THE ONEG HAGGADAH COMPANION רַ ּבִ י ייֹוסֵ הַ ּגְלִילִ י אֹומֵ ר, מִ ּנַיִן אַּתָ האֹומֵ ר ׁשֶ ּלָ קּו הַּמִצְרִ יםּבְמִצְרַ יִםעֶׂשֶ ר מַ ּכֹות לוְעַ הַ ּיָםלָ קּו חֲמִ ּשִׁ ים מַּכֹות. ּבְמִ צְרַ יִםמָ ההּוא אֹומֵ ר, וַ ּיֹאמְ רּו הַחַרְ טֻּמִ ים אֶ ל ּפַרְ עֹה אֶצְּבַ עאֱֹלהִ ים הִ יא.וְעַ להַ ּיָםמָ ההּוא אֹומֵ ר, וַּיַרְא יִׂשְרָ לאֵ תאֶ הַ ּיָ ד הַ ּגְ דֹולָ ה אֲׁשֶ ר העָׂשָ יְיָּבְמִ צְרַ יִ ם וַּיִירְאּו הָעָ ם אֶ ת יְיָ וַּיַאֲמִ ינּו ּבַ יְיָ הּובְמׁשֶ עַבְ ּדֹו. ּכַּמָ ה לָקּו ּבְאֶצְּבַ ע רעֶׂשֶ מַ ּכֹות.אֱ מֹור מֵעַּתָ ה, ּבְמִ צְרַ יִם לָ קּו עֶׂשֶרמַ ּכֹות וְעַ ל הַ ּיָםלָ קּוחֲמִ יםּשִׁ מַ ּכֹות

Rabbi Zecharia Reznick JLE needed! I love the colour of the strap, the watch face is רַ בִּי יֹוסֵי הַ גְּלִילִ י very readable and the date feature is a must. I cannot ell done! thank you enough!” WThe children have sung their songs, you’ve said Now how do we both feel? I understand that I have giv- inspirational divrei Torah and now you are closing in en you an amazing gift, and you have reminded your- on the end of Maggid. The kids are getting sleepy, your self that you have received so much, and feel indebted stomach is rumbling, and you cannot wait for your to me. Hillel sandwich! This is why there is a machlokes about how many nis- However just before that, we have the machlokes be- sim miracles occurred at the Yam Suf. Do you recall tween the three great tannaim, Rebbi Yosi HaGlig- the beginning of Maggid when we said, “V’chol hamar- li, Rebbi Eliezer, and Rebbi Akiva. Take a moment beh l’saper b’Yetzias Mitzrayim, harey zeh meshubach”? to appreciate the machlokes. Each opinion darshens That is exactly what these tannaim were doing now pesukim, comparing Yetzias Mitzrayim (referred to as l’maaseh. Telling us precisely about all the miracles the finger of Hashem) with Kriyas Yam Suf (referred to that happened then, so that we truly value them. as the hand of Hashem). They debate whether there were 50, 200, or 250 miracles at the sea. So too, we must do the same. Ask someone at your table right now to take the time and think about a daily Why are these three Torah giants having this ma- “miracle from Hashem” they have never appreciated. chlokes and what are we to take away from it? Be creative, there are so many! Have them speak about Imagine that I give you a watch. I hope you will say, it for 30 seconds and appreciate every point they make. “Thank you!” By doing so, I see that you are happy and This is the lesson from this central machlokes. The my gift was well received. Alternatively, what if you told three tannaim are demonstrating how important it is to me that your watch broke a few weeks ago and you actively look for the miracles in our day-to-day life. We always need to know the time. You have been late to need to create a “Gratitude Attitude”! countless appointments and were going crazy. What if you had concluded, “This watch is exactly what I

THE ONEG HAGGADAH COMPANION 48 רַ ִ ּב י אֱ ִ ל י עֶ ֶ ז ר אֹומֵר,מִ ּנַיִן ׁשֶ ּכָ ל מַ ּכָ הּומַ הּכָ ׁשֶהֵבִ יא הַּקָדֹוׁש ּבָ רּוְך הּוא עַ ל הַּמִ צְרִ ים ּבְמִ צְרַ יִם הָ היְתָ ׁשֶ ל אַרְּבַעמַ ּכֹות.ׁשֶ ּנֶאֱמַ ר,יְׁשַ חּלַ ּבָ ם חֲ רֹון אַ ּפֹו עֶבְרָ ה וָ םזַעַ הוְצָרָ מִׁשְ לַחַ ת מַ לְאֲ כֵ י רָ עִ ים. עֶ בְרָ ה אַחַ ת. וָ זַעַ ם ׁשְּתַיִם. הוְצָרָ ׁשָֹלׁש. מִׁשְלַחַת מַלְאֲכֵי רָעִים אַרְּבַע. אֱמֹור מֵעַּתָ ה, ּבְמִ צְרַ יִם לָ קּו אַרְ ּבָעִ ים מַ ּכֹות לוְעַ הַ ּיָם לָ קּומָאתַ יִםמַ ּכֹות: רַ יּבִ עֲקִ איבָ אֹומֵ ר, מִּנַיִן ׁשֶּכָלמַּכָה ּומַּכָה ׁשֶהֵבִיא הַּקָדֹוׁש ּבָ רּוְך הּוא עַ ל הַּמִ צְרִ ים ּבְמִ צְרַ יִם הָ היְתָ ׁשֶ ל חָמֵׁשמַ ּכֹות.ׁשֶ ּנֶאֱ מַ ר,יְׁשַ חּלַ ּבָ ם חֲ רֹון אַ ּפֹו עֶ בְרָ ה וָ זַעַ ם וְצָרָ ה תמִׁשְלַחַ ימַלְאֲכֵ רָעִ ים. חֲ רֹון אַ ּפֹו אַחַ ת. עֶבְרָ ה ׁשְּתַיִם.וָזַעַם ׁשָֹלׁש. וְצָרָ האַרְּבַע. מִׁשְלַחַת מַלְאֲכֵי רָעִים חָמֵׁש. אֱמֹורמֵעַּתָה ּבְמִצְרַיִםלָקּו חֲמִּשִׁים מַּכֹות וְעַ ל הַ ּיָם לָ קּו חֲמִ ּשִׁ ים ּומָאתַ יִםמַ ּכֹות:

Rabbi Danny Kirsch Director of the JLE esod V’shoresh Ha’avoda teaches that at the Seder, us to do, reminding us that He went far beyond for us Yit is appropriate to inform those present about the when he took us out of Egypt and led us through the Ten Miracles that were done for Bnei Yisrael at Krias Yam Suf. When we think about what was done for us Yam Suf, the splitting of the Red Sea. and how it was done, we are forced to rethink how we R’ Zalman Sorotzkin in the Oznaim LaTorah draws our should perform mitzvos for Hashem. attention to the Gemara in Shabbos 133 where we learn The Yesod V’shoresh Ha’avoda recommends learning from the words “Zeh Keli vanvehu - this is my G-d and the Bartenura’s commentary on the fifth perek of Pirkei I will glorify Him” (Shemos 15:3) sung in the famous Avos where he describes the wonders and beauty that shirah of Krias Yam Suf, that we must strive to beautify our forefathers witnessed at the splitting of the sea and our performance of mitzvos: for example a lovely sukkah, that we should try to imagine ourselves experiencing a fine lulav, shofar or tzitzis. The question is why do and benefitting from Hashem’s kindness. we deduce that we must beautify every mitzvah we do When we see the three-way machlokos between R’ Yos- specifically from thispassuk ? He answers based on the si Hagelili, R’ Eliezer and R’ Akiva in the haggadah, Mechiltah that not only did Hashem save us from the we see the miracles upon miracles that were performed Mitzriyim, but the way in which he performed miracles for us. “Zeh Keli vanvehu” reminds us that when we do at the sea made the night we “spent” there considerably mitzvos we should do them in a way that shows our ap- more pleasant. The Mechiltah lists ten such miracles, in- preciation, not only for the miracles themselves, but for cluding the provision of fresh water, beautiful fragranc- the way in which they were performed for Klal Yisrael es, a paved block of ice, blocks on the sea floor, etc. and as a result, we should truly glorify Hashem each Chazal therefore instruct us to go beyond the basic time we perform His commandments. observance of the mitzvos that Hashem commands

49 THE ONEG HAGGADAH COMPANION ּכַּמָה מַעֲ לֹות טֹובֹות לַּמָקֹום עָלֵ ינּו: אִּלּו הֹוצִיאָנּו מִּמִ צְרַ יִם,וְֹלא עָׂשָה בָהֶם ׁשְפָטִ ים ּדַ ּיֵנּו: אִּלּו עָׂשָה בָהֶםׁשְפָטִ ים, וְֹלא עָׂשָה בֵאֹלהֵיהֶ ם ּדַ ּיֵנּו: אִּלּו עָׂשָה בֵאֹלהֵיהֶם,וְֹלא הָרַ ג אֶתּבְכֹורֵ יהֶ ם ּדַ ּיֵנּו: אִּלּו הָרַ ג אֶתּבְכֹורֵ יהֶם,וְֹלא נָתַ ןלָנּו אֶת מָ מֹונָם ּדַ ּיֵנּו: אִּלּו נָתַ ן לָנּו אֶת מָ מֹונָם,וְֹלא קָרַ עלָנּו אֶת הַ ּיָם ּדַ ּיֵנּו: אִּלּו עקָרַ לָנּו אֶתהַ ּיָם,וְֹלא הֶעֱבִירָ נּובְתֹוכֹו ּבֶחָרָ בָ ה ּדַ ּיֵנּו: אִּלּוהֶעֱבִירָ נּו בְתֹוכֹו ּבֶחָרָ בָה, וְֹלא ׁשִּקַ ע צָרֵ ינּוּבְ תֹוכֹו ּדַ ּיֵנּו: אִּלּו ׁשִּקַ ע צָרֵ ינּוּבְ תֹוכֹו, וְֹלא סִּפֵק צָרְ כֵנּוּבַּמִדְ ּבָראַרְ ּבָעִים ׁשָ נָה ּדַ ּיֵנּו: אִּלּו סִּפֵק צָרְ כֵנּוּבַּמִדְ ּבָראַרְ ּבָעִים ׁשָ נָה, וְֹלא הֶאֱ כִילָנּו אֶת הַּמָ ן ּדַ ּיֵנּו: אִּלּו הֶאֱ כִילָנּו אֶתהַּמָ ן, וְֹלא נָתַ ן לָנּואֶת הַ ּשַּׁבָ ת ּדַ ּיֵנּו: אִּלּו נָתַ ן לָנּו אֶת הַ ּשַּׁבָת, וְֹלא קֵרְ בָנּו לִפְ נֵי הַר סִ ינַי ּדַ ּיֵנּו: אִּלּו קֵרְ בָנּולִפְ נֵיהַר סִ ינַי, וְֹלא ןנָתַ לָנּו אֶתהַּתֹורָ ה ּדַ ּיֵנּו: אִּלּו נָתַ ן לָנּו אֶת הַּתֹורָ ה, וְֹלאהִכְנִיסָ נּו ץלְאֶרֶ יִׂשְרָ אֵ ל ּדַ ּיֵנּו: אִּלּוהִכְנִיסָ נּו ץלְאֶרֶ יִׂשְרָ אֵ ל, וְֹלא בָ נָה לָנּו אֶתּבֵית הַּבְחִירָ ה ּדַ ּיֵנּו: עַ ל תאַחַ הּכַּמָ וְכַּמָ ה טֹובָה ּכְפּולָ ה ּומְ כֻּפֶלֶ תלַּמָ קֹום עָלֵ ינּו. ׁשֶהֹוצִיאָ נּומִּמִ צְרַ יִם. הוְעָׂשָ םבָהֶ ׁשְפָטִ ים. הוְעָׂשָ בֵאֹלהֵיהֶ ם. וְהָרַ גאֶ ת ּבְ כֹורֵ יהֶ ם. ןוְנָתַ לָ נּו אֶ ת מָמֹונָם. עוְקָרַ לָ נּואֶ ת הַ ּיָם. וְהֶעֱבִירָ נּו ּבְ תֹוכֹו ּבֶחָרָ בָ ה.

THE ONEG HAGGADAH COMPANION 50 וְׁשִּקַע צָרֵ ינּוּבְ תֹוכֹו. וְסִּפֵ קצָרְ כֵ נּו ּבַּמִדְ רּבָ אַרְ ּבָעִ ים ׁשָנָה. וְהֶאֱ כִ ילָ נּו תאֶ הַּמָ ן. וְ נָתַ ןלָ נּואֶ ת הַ ּשַׁ ּבָ ת. וְקֵרְ בָ נּו לִפְ נֵי רהַ סִ ינַי. ןוְנָתַ לָ נּו אֶ ת הַּתֹורָ ה. וְהִכְנִיסָ נּו לְאֶרֶ ץ יִׂשְרָאֵל. ּובָנָה לָנּו אֶת ּבֵית הַּבְחִירָהלְכַּפֵר עַל ּכָל עֲ ֹונֹותֵ ינּו:

Rabbi Aubrey Hersh JLE and to understand that it had goals far beyond physical ּי ּדַ נ ֵ ּו redemption - which although a significant milestone, ayenu highlights 15 elements of thanks to Haka- was still only a means to an end. We would still need to dosh Baruch Hu as opposed to encapsulating מתן תורה, כנ�י) D acquire and incorporate various elements hodayah הודאה the hakoras hatov in one expression of Matan Torah, entering the Land) before we ac- סה לארץ ,thanksgiving. Unlike every other night of the year tually fulfilled the real goal ofYetzias Mitzrayim with בנין when a simple expression of thanks suffices, on Seder Binyan Beis Hamikdash – building the Temple. בביהמ״ק -night we are required to detail what we mean by grati Dayenu sets the perspective for Seder דיינו ,tude for Yetzias Mitzrayim. As such night, and bikkurim gives a retrospective because ביכוְ The obvious question, however, concerns the details bikkurim, bringing the first fruits, is the only mitz- רים which were chosen to make up the 15 dayenus. Many vah in the Torah which requires all four elements of of them are unrelated to Yetzias Mitzrayim! Some are Dayenu to be present: the person reciting the parshah הכניסו) not even relevant to the generation that left Egypt has to be free, has to have accepted the Torah, has to and brought us into the Land’). And the final one‘ לארץ have entered (and own land in) Eretz Yisrael and has to happened 400 years later, in the month of Tishrei? live during the time of a beis hamikdash. A second question relates to another aspect of the hag- The four pesukim from bikkurim form the centre piece gadah: the main four pesukim of Maggid. These are, of Maggid because they are central to ensuring that Yet- אֲ רַ מִ ּ י ֹא בֵ ד אָ בִ י, וַיָּרֵ עּו, וַ נִ ּ ְצ עַ ק, וַּיֹוצִאֵ נּו zias Mitzrayim is understood within the context of the Why did the Baal Haggadah choose pesukim from Sefer next three stages. Similarly Dayenu relates to matters Devarim (parshas bikkurim) rather than Sefer Shemos beyond the physical geulah, because we are required to which surely has more source material? look further forward beyond Sefer Shemos, to truly be An answer to both would be that it is critical on Seder able to envision the reason Hashem took us out. night to appreciate the true purpose of Yetzias Mitzrayim

Rabbi Rephoel Zev Godlewsky Edgware Torah Centre lthough the goal is receiving the Torah, it seems ּי ּדַ נ ֵ ּו from here that even without the Torah there is val- A אילו קרבנו לפני הר סיני ולא נתן לנו את התורה – דיינו. ue in simply being present at Har Sinai. What can this ‘Had He brought us close before Har Sinai value be? and not given the Torah to us, it would have Bnei Yisrael arrived at Har Sinai on Rosh Chodesh been enough for us.’

51 THE ONEG HAGGADAH COMPANION Sivan, yet the Torah was not given until the sixth or Hashem gave to Yisrael, which enables Yisroel to re- the seventh of Sivan.13 What happened at Har Sinai on ceive Hashem’s Torah with confidence and the inner the days between Rosh Chodesh and the day of Mattan strength. For us, the laws of the Torah are not seen as Torah? inconvenient, almost impossible regulations. Rather, we see the Torah and mitzvos as expressions of the On day two, Hashem ‘brought us close’ in a special special gift of closeness with Hashem: Torah allows way, choosing us as His nation. Indeed, this day is us to shape ourselves in such a way that brings out the day on 14,יום המיוחס ’called ‘Yom Ha-Meyuchas our inner nobility, our ‘closeness’ with Hashem. Thus, which we obtained our ‘yichus’, being brought close, Targum Yonasan ben Uziel begins each of the aseres into the ‘royal family’. This is made clear in the Torah, ha-dibros and many other mitzvos with the introducto- where Hashem gives us three gifts: 1) to be treasured ry phrase ‘My nation Bnei Yisrael’ , stress- עמי בני ישראל -by Hashem – explained by Targum Unkelos as ‘pre ing that the mitzvos should not be viewed as a burden cious’; 2) to be a kingdom of Kohanim – meaning both (implied in the mis-translation of aseres ha-dibros as 10 ‘nobles’ as well as ‘those who minister’; and 3) a holy ‘commandments’) but that they should give us pride in nation.15 This is the value of being present at Har Sinai, being Hashem’s nation, part of the ‘royal family’. independent of receiving the Torah. Indeed, the three above-mentioned gifts that Hashem On the name ‘Har Sinai’, the Gemara16 explains, ‘Why gave us, with which He brought us ‘close’, into the ‘roy- is it called Sinai? Isn’t Horeb its name? It is called Si- al family’, are actually empowerments to remain holy hatred, descended to the ,שנאה ’nai because on it ‘sinah and special – in other words: ‘noble’ – even while living nations’. One interpretation is that the hatred that the in this material world. In two of the morning brachos, nations have against Bnei Yisrael came to them as a the , we recognize this unique empowerment ברכות השחר result of Har Sinai. Rashi explains that this is because and nobility that Hashem gives specifically toBnei Yis- they did not accept the Torah. rael. Thus whereas the wording of most of those bra- However, this explanation requires clarification. The chos is not specific to Bnei Yisrael, two of them are: 1) ,אוזר ישראל בגבורה ’Torah was offered to the other nations before it was of- ‘He who girds Yisrael with strength fered to Bnei Yisrael.17 If they had first right of refusal, referring to the belt that separates between our lower why do they hold it against Yisrael that Yisrael accept- parts and our heart, indicating the nobility that allows ed the Torah and they did not? To understand this, we us to control our base instincts; and 2) ‘He who crowns -referring specifi ,עוטר ישראל בתפארה ’need to examine exactly what they were offered: they Yisrael with glory were offered only the laws of the Torah, not the ‘close- cally to the head tefillin, giving us the merit of having ness’ offered to Bnei Yisrael. Hashem’s name on us.18 Without this special closeness, they felt that they In conclusion, we see the exactness of the wording: Hashem brought אילו ‘קרבנו’ לפני הר סיני ... דיינו )were unable to keep even the basic Noahide laws that 1 Hashem mentioned to them. They envied not the laws us close, becoming part of the ‘royal family’; that Hashem gave to Yisrael, but the closeness that 2) the power that we have through Torah to overcome inappropriate temptations comes from the relationship 13 Talmud Bavli, Shabbos, 88a. of Har Sinai. 14 Discussed in Taamei Ha-Minhagim. 15 Shemos 19:5-6 and commentaries. 16 Talmud Bavli, Shabbos, 89a. 17 Talmud Bavli, Avoda Zara, 2b. 18 Talmud Bavli, Berachos, 6a, quoting Devarim 28:10.

THE ONEG HAGGADAH COMPANION 52

PESACH, MATZAH, MAROR - פסח, מצה, ומרור - Rabbi Avi Weisenfeld - HALACHOS -matzah zu, maror zeh, the matzos or maror should be raised to show every מרור זה מצה זו -When saying Pesach she’hayu avoseinu the bone on the Seder plate should not פסח שהיו אבותינו one.1 However, when saying be raised, but those present should look at it while reciting this passage.2

1 שו"ע סו"ס תעג ס"ז. 2 מ"ב ס"ק עב.

ּב רַ ן ָ ַ ּג מְ ִ ל י אֵ ל הָיָה אֹומֵ ר, לּכָ ׁשֶ ֹּלא ראָמַ ׁשְֹלׁשָ ה דְ בָרִ ים אֵּלּו ּבַּפֶסַ ח ֹלאיָצָ א יְדֵ י חֹובָ תֹו, וְאֵ ּלּו הֵ ן: ּפֶסַח. מַ ּצָה. ּומָ רֹור: ּפֶ סַ ח ׁשֶהָיּו אֲבֹותֵ ינּו אֹוכְלִ ים ןּבִזְמַ ׁשֶּבֵ יתהַּמִקְּדָ ׁש הָ יָה קַּיָםעַל ׁשּום מָ ה. עַ ל ׁשּוםׁשֶּפָסַ ח הַּקָ דֹוׁש ּבָ רּוְך הּוא עַלּבָּתֵ י אֲ בֹותֵ ינּו ּבְמִ צְרַ יִ ם. ׁשֶ ּנֶאֱמַ ר, וַאֲמַרְ םּתֶ חזֶבַ ּפֶסַ ח הּואלַיְיָ אֲׁשֶ ר ּפָסַ ח לעַ ּבָּתֵ י בְ נֵייִׂשְרָ אֵ לּבְמִ צְרַ יִםּבְ נָגְ ּפֹו אֶת מִצְרַ יִם תוְאֶ ּבָּתֵ ינּוהִּצִ ילוַּיִּקֹד םהָעָ וַיִׁשְּתַחֲ וּו:

Rabbi Yaakov Hamer Rav Finchley Federation, Executive Director, Shaarei Orah זכר The second trait one needs in order to excel is to be a ּפֶ סַ ח zachar. Does this mean to say that females cannot suc- zachar, in its abstract זכר he Korban Pesach is the first korban which the Bnei ceed? Not at all! The concept of TYisrael brought and serves as the ultimate paradigm form is associated with strength, force and initiation, traits of service for all generations. When describing this ko- traditionally considered male but accessible to all. Rav rban, the Torah mentions three conditions it must ful- Hirsch says that in many other religions, followers are en- tamim, zachar, and ben shanah. couraged to be meek and passive. Judaism demands the בן שנה and תמים, זכר :fil The animal should be complete without blemish, male opposite! Be strong, assertive and bold. If a person wants and one year old. What is the significance of these three to succeed in their avodas Hashem, they must be aggres- traits? Rav Hirsch (B’Maaglei Shana volume 3) explains sive and proactive. Don’t wait for opportunities to come that these three concepts are essential to the Jewish peo- your way; seek them out and chase after them! ple and their service of Hashem. If a person understands The final trait the Torah mentions about the Korban Pe- and is able to internalise what the Torah is demanding sach is , ben shanah one year old. This means that a בן שנה when bringing the Korban Pesach, they can then use this person must remain energetic, enthusiastic and young at formula to succeed in their avodas Hashem in general. heart in order to succeed. Chazal teach us that every day, divrei Torah should be fresh and new to us as if דברי תורה temimus. This תמימות Firstly, there is a requirement of word denotes completion, perfection and total commit- we just received it today. ment. A person must devote themselves and be focused Just like our service of Hashem began with the Korban in their service of Hashem as opposed to serving Hashem Pesach, so too, every day we continue with the Korban half-heartedly. When Avraham Avinu reached his most Tamid which also has these three requirements, , זכר תמים perfect state after fulfilling the mitzvah of bris milah, the and tamim, zachar and ben shanah. In the times בן שנה passuk describes him as a tamim. He was able to devote of the Beis Hamikdash, every single day we would serve himself entirely to his Maker. He reached a level of per- Hashem with this three-pronged formula. So too, until fection in his body, his soul and his intellect. In order for the time it is rebuilt, in order to succeed in our avodas a person to succeed in his service of Hashem there must Hashem, we must endeavour to serve Him with complete be a willingness to devote his entire essence. focus, strength, energy and passion.

53 THE ONEG HAGGADAH COMPANION אוחז המצה בידו ומראה אותה למסובין: Hold up the matzah and show it to everyone at your table מַ ה ּצָ ז ּו ׁשֶאָנּו אֹוכְלִ ים לעַ ׁשּוםמָ ה. עַ ל ׁשּום ׁשֶ ֹּלא הִסְּפִ יקּבְצֵקָ ם לׁשֶ אֲבֹותֵ ינּו לְהַחֲמִ יץ עַ דׁשֶ ּנִגְלָ ה עֲלֵיהֶםמֶ לֶ ְךמַ ילְכֵ הַּמְ לָכִ יםהַּקָ דֹוׁשּבָ רּוְך הּוא ּוגְאָ לָ ם. ׁשֶּנֶאֱמַ ר,וַ ּיֹאפּו אֶת קהַּבָצֵ אֲׁשֶ רהֹוצִ יאּו מִּמִ צְרַ יִם עֻּגֹתמַ ּצֹות ּכִי ֹלא חָמֵ ץ ּכִי גֹרְ ׁשּומִּמִצְרַ יִםוְֹלא יָכְלּו לְהִתְמַהְמֵּהַ וְגַםצֵדָ הֹלא עָשֹּו לָהֶם:

Rabbi Reuven Stepsky Associate Director / Director of Education JLE London One of the Yetzer Hara’s strategies is that he is a great מַ ּצָ ה - A MESSAGE FROM MATZAH historian. He drags us into the past and reminds us rosh chodashim about the things we should not have done, and about ראש חדשים Nissan is ניסן he month of T- the beginning of the months, Pesach is the time of the things we could and should have done. The Yetzer the birth of the Jewish nation. Just take a look outside Hara burdens us and tries to hold us in the past. your window and you’ll see the trees in blossom- the The matzah shows us that the way forward. We first beginning of a new natural cycle. Pesach is a time for mention matzah at the beginning of Maggid when we new beginnings, change and renewal. ha lachmya anya – this is the bread of הא לחמא עניא say Rosh Hashanah – the beginning of affliction that our fathers ate in Egypt - this reminds us ראש השנה Just like ,teshuvah, a time of change that in order to do teshuvah we need to look at our past תשובה the year - is a time for .change and when we were in both physical and spiritual slavery ,תשובה is a time of פסח and return, similarly return. However they are very different. Whilst Rosh However when we describe the matzah now, it reminds .teshuvah mi’yirah us of the redemption and freedom from that slavery תשובה מיראה Hashanah is a time of - repentance out of fear and reverence for Hashem, This is to remind us that we are now free from the past, .teshuvah me’ahavah we must leave the baggage behind and start fresh תשובה מאהבה Pesach is a time of – repentance out of love of our Creator. Teshuvah out Likutei sichos says a hint to this idea is found in the ,Chazal tell us חז"ל of love is a much greater level as chametz. Both חמץ matzah and מצה Hebrew words for -teshuvah out of fear, his intention תשובה one who does consist of three letters; two of them, the and are צ מ ,al sins are considered as unintentional sins. However the same, the only difference between them is the third -teshuvah out of love, his sins be תשובה one who does letter. Matzah is spelled with a ,whereas chametz is ה !come merits -have an open ח and the ה Both the .ח spelled with a Reb Yoel the Rebbe of Satmar, ztv”l, explained this con- ing below representing the gaping “entrance doorway .”Rosh Hashan- to sin” as it says in Bereishis 4:7 “sin lies at the door ראש השנה cept in a very beautiful way. On ah we have the minhag of Tashlich, when we go to a in that it has a tiny חis different from the ה However the river and symbolically throw our aveiros into the water. exit gap on the upper left, suggestive of the small open- For Pesach however, we go to the river and take that wa- ing of teshuvah, a place where sins may depart, where ter where we threw our sins and use it to bake matzos, we dump them outside and not let the past haunt us. .teshuvah to a new level of love תשובה thus elevating our Let us utilise this new beginning and take the matzah’s Why do we find teshuvah and change so difficult? -teshuvah me’ahavah mov תשובה מאהבה message; to do What is holding us back? ing forward and upwards and onwards.

THE ONEG HAGGADAH COMPANION 54 Rabbi Zvi Gefen AISH UK A story is told of the Bnei Yissoschor on the first day of וידעת את ה' – פסח THE ESSENCE OF - מַ ּצָ ה Pesach – the chassidim came over to the Rebbe the day hy do we eat matzah? Most people will answer, after the Seder and said, “Thank you, Rebbe. We never W“Since when the Jews left Egypt they didn’t have saw such a beautiful Seder in our lives.” time to let their dough rise.” The Rebbe replied, “What do you mean? Have you nev- We could reply – why not let it rise now? When you er seen Moshe the water carrier’s Seder?” The chassi- make challos and they aren’t rising, you leave the dim did not understand this, so they went to ask Moshe dough for longer. The Midrash shows us how much what the Rebbe meant. time there was that night Moshe was very embarrassed and begged the Chas- Korban sidim, “Please don’t make me tell you, I’ll never do it קרבן פסח The Jews were sitting there eating their Pesach– with their walking sticks all ready to go out – again.” shoes on because they were told they will be rushing Moshe said that he was the town drunk. “Yesterday out. At midnight all the firstborn are dying, the Egyp- I realised that I couldn’t drink for 8 days so I drunk tians are pounding on the doors, screaming, “Leave during the day until I couldn’t drink any more. I found our country!” “Get out!” and the Jews say, “Sorry, not myself by the door of my house, as the sun began to de- until Hashem tells us so.” scend – everyone was going to shul. I was lying in bed, The Midrash continues - Then the Jews start their door and my wife wanted to start the Seder. She screamed, to door search for jewellery. Moshe Rabbeinu instructs “The children are waiting, and everyone is having Sed- the Jews to cut down trees to take with them, and er.” I was woken up in the middle of my sleep. I was so Moshe Rabbeinu himself is busy looking for the bones upset – I couldn’t come to the Seder , but I wanted to of Yosef. tell my children just a few words. My wife saw what I The sun has risen; the Egyptians are still screaming, wanted and brought all the children in. “Get out of this country!” “Just go!” And at that mo- I spoke to them and I said, “You should know I have ment, the Jews decide to bake bread. What a great time drunk all my life, I’m sorry and I will never do it again. to bake bread! I know you have missed the actual Seder, but let me tell What does it really mean that their dough did not have you a bit. You should know that there is one God in the time to rise? It seems that they could have had plenty world Who created the world; the people of the flood of time. destroyed it. Hashem had to bring the mabul. The Avos The Maharal explains – it was the morning , the Jews and Imohos rebuilt the world. Yaakov and his sons’ who had been waiting to go out had not yet been told families were slaves. And Hashem took us out, and he -Ve’hi she’am והיא שעמדה that they were now supposed to leave. So they decid- will take us out again. We sing ed amongst themselves – its morning, we are about to dah in every generation they stand up and He takes us go on a long journey, let’s eat breakfast. So there they out. Always remember that you are Jews and swear to were all baking bread and G-d says, “Now leave.” me that you will be loyal to the Jews and Hashem.” Maharal asks, “Why did Hashem force them then That was it - I fell asleep. Moshe said to the Rebbe, “I against their will to leave Egypt?” will never do it again.” To teach them a lesson and to teach the Jewish people The Rebbe said, “I wish I could have been a guest at for all generations that the only way we were able to that Seder – to tell his children so clearly about Hashem. leave Egypt was only through G-d. And we had nothing With no maror, no wine, a simple Jew was saying to be to do with it. good Jews and Hashem has a special plan.” The Jews were not ready to leave and if they had left We need to drive this message home – everything is when they were ready, it would have given the impres- Hashem. We cannot do anything without His help. .We have to learn from that how to express ourselves גאולה sion that they were somewhat in control of their redemption. Therefore Hashem said, “No, wait until We are inhibited. We do not like to say Hashem – be- I say to leave.” In that way, no one will ever be able cause we are too proud. We need to talk to our kids’ -Yedi 'ידעת ה Bring Hashem into the house. That is .ס"ד to say that the Jews left Egypt because of their own capabilities. as Hashem – knowing Hashem. No one could take any credit for any movement. They Therefore the emunah of Yetzias Mitzrayim isn’t just, did not want to go, the only reason they went out was “Yes, I believe in Hashem.” Instead it is an understand- because Hashem pushed them. ing that all is from Hashem. Making Hashem part of The essence of the whole Seder night is to put this our lives. He does everything. Hashem takes care of us. message inside one of us and inside everyone one of At all times He is looking out for the best, and looking our children – that everything is Hashem to give us brachah.

55 THE ONEG HAGGADAH COMPANION אוחז המרור בידו ומראה אותו למסובין: Hold the Moror up and show it to everyone at your table מָ רֹור זֶ ה ׁשֶאָנּו אֹוכְלִ ים לעַ ׁשּוםמָ ה. עַ ל ׁשּום ׁשֶּמָרְ רּו הַּמִצְרִ ים תאֶ חַ ּיֵי אֲבֹותֵ ינּוּבְמִ צְרָ יִם.ׁשֶ ּנֶאֱמַ ר, וַיְמָרְ רּו אֶתחַּיֵ יהֶ םּבַעֲ בֹדָ הקָ ׁשָ הּבְ חֹמֶ רּובִ לְבֵ נִ ים ּובְ כָ ל עֲ בֹדָ ה ּבַ ּשָׂדֶ ה תאֵ ּכָ ל עֲ בֹדָתָ ם ראֲׁשֶ עָבְ דּו בָהֶ םּבְפָרֶ ְך:

Rabbi Binyomin Zev Goldberg Author of ‘Koloh D’Yaakov’ on the weekly Parsha and the Moadim BITTER LIVES AND SHORTENED SLAVERY Hashem originally told Avraham. However, one of the explanations given for their actual enslavement only ַ ו ְי רֲמָ ר ּו אֶ ת חַ ֵּי י הֶ ם ּבַ עֲ ב ָֹ ד ה קָ ׁשָ ה lasting for 210 years is that their slavery was so intense “And they embittered their lives.” (Rabban and bitter, that these 210 years was the equivalent of a Gamliel used to say…) more normal slavery of 400 years. This intensity, adds he above words are both written with their cantil- the Ta’amei Haminhagim, is hinted at in the words vayemar- in the above pasuk, “They embittered their lives.” As וימררו ,Tlation notes above them. The first -kadma such, it is appropriate that the trop on these words con קדמא eru ‘and they embittered’ is written with a ,azla אזלא kadma and an קדמא chayeihem ‘their lives’ with an sists of a חייהם ,and the second -azla. The cognoscenti will know that this means since it was these words that made the Jews go for אזלא that these two words are each read with a rising note, ward and go forth from Mitzrayim before their time. with the notes hemselves meaning “forward,” and “go Furthermore, he concludes, the Gematria of the words forth.” v’azla is 190, hinting to the fact ואזלא kadma and קדמא The Ta’amei Haminhagim, quoting another source, that the bitterness mentioned in the pasuk made up the explains that these notes are extremely relevant to the difference between the 210 years for which the Jews were meaning of the words. It is well known, he writes, that actually enslaved and the theoretical 400 years, thereby the Jews should have been enslaved for 400 years, as letting them move forward and go forth to freedom.

THE ONEG HAGGADAH COMPANION 56 לּבְכָ ּדֹור וָ דֹור חַּיָב םאָדָ לִרְ אֹותאֶ ת עַצְ מֹו ּכְאִ ּלּו הּוא יָצָאמִּמִ צְרָ יִם. ׁשֶ ּנֶאֱמַ ר, וְהִ ּגַדְּתָ לְבִ נְָך ּבַ ּיֹום הַ הּוא לֵאמֹר ּבַעֲבּורזֶה עָׂשָה יְיָלִי ּבְצֵאתִ ימִּמִצְרָיִם. ֹלא אֶתאֲבֹותֵ ינּו ּבִלְבָ ד לּגָאַ הַּקָ דֹוׁשּבָ רּוְך הּוא, אֶ ּלָ א אַ ף אֹותָנּו ּגָאַ לעִּמָהֶ ם.ׁשֶ ּנֶאֱמַ ר,וְאֹותָ נּו הֹוצִ יא מִ ּשָׁ ם לְמַעַ ןהָבִ יא אֹותָ נּו לָתֶ ת לָנּואֶ ת ץהָאָרֶ אֲׁשֶ רנִׁשְּבַ ע לַאֲבֹותֵ ינּו:

Rabbi Daniel Rowe Aish UK - Education Director & Shabbat UK -prepared time when the ‘moed’ the invitation for free ּבְכָל ּדֹור וָ דֹור dom was always there. he paragraph ‘in every generation’ fundamentally Talters the dynamics of the entire haggadah. Until Having learned the deep lessons of the haggadah, hav- now we have been retelling, but all of a sudden it being understood that our menu is the one we had on the comes a reliving. last night of slavery, and the night of birth of Yisrael; having understood how each item of food tastes of the In retrospect we realise that the declaration, all the way story; we now prepare to join the Bnei Yisrael on that back at the beginning, ‘this is the impoverished bread great night of national birth. that our ancestors ate in Egypt’ had a different meaning all along. It was an invitation to join them on their last We join them in the matzah, whose very essence is meal as they sat waiting redemption (see Rashbam). food that is not allowed to rise in space or time. We ‘This year we are slaves but next year we will be free; await the moment of chatzos which is a moment not this year we are here but next year in Eretz Yisrael!’ The allowed to delay space or time. plan of course was foiled by the Egel hazahav, but they We await the moment when we open the door and ask were meant to be in Eretz Yisrael before the next Pesach. ‘shfoch chamosechah’ - we ask once again for “Haka- The Hebrew word for festival is ‘moed’ - literally an dosh Baruch Hu bichvodo uve’atzmo”‎ to re-enter the ‘appointment’. We do not commemorate a yom tov to world, destroy all evil, and redeem Klal Yisrael. remember the events of the past. Rather the very en- If we understand the message of ‘bechol dor vedor’ then ergies and possibilities that were open then, are open we realise that the Shechinah in fact will be there. The now too. ‘bayamim haheim bazman hazeh’. The word gates are wide open. We too can emerge from the bounds for ‘time’ itself ‘zman’ means ‘that which is mezuman - and limitations that are the everyday Mitzrayim in which prepared. The night of Seder is ‘leil shimurim’ - a night we are enslaved. We too can reach, at least for one night that was guarded. It is not that we commemorate free- of the year, unlimited heights of ruchniyus and unlimited dom because we happened to become free then. It is depths of dveikus BaHashem cleaving to Hashem. that we became free then because this is the zman - the The moment will be there, if we are ready to relive it.

57 THE ONEG HAGGADAH COMPANION יאחז הכוס בידו ויכסה המצות ויאמר: Hold the cup and cover the Matzah לְ פִ י כָ ְך אֲנַחְ נּוחַ ּיָבִ ים לְ הֹודֹות לְהַּלֵל לְׁשַּבֵחַ רלְפָאֵ לְ רֹומֵ ם הַּדֵרלְבָ רֵ ְך לְ עַ ּלֵ ה ּו לְ קַ ּלֵ ס לְ מִ י ׁשֶ עָ ה ׂשָ לַ אֲ ב ֹותֵ י נ ּו וְ לָ נ ּו אֵתּכָלהַ ּנִּסִ ים הָאֵ ּלּו. הֹוצִיאָ נּו מֵעַבְ דּות לְחֵ רּות, מִ ּיָגֹון לְׂשִמְחָ ה, ּומֵאֵבֶ ל לְ יֹום טֹוב, ּומֵאֲפֵלָ הלְ אֹור ּגָ דֹול, ּומִ ּשִׁעְ ּבּוד לִגְאֻ ּלָ ה, וְ נֹאמַ ר לְפָ נָיו ׁשִ ירָ ה חֲדָׁשָ ההַלְלּויָּה:

Rabbi Avi Weisenfeld HALACHOS

LIFICHACH - לפיכך .Ga’al Yisrael גאל ישראל Once one reaches this part, the matzos should be covered, and everyone should hold his cup in his hand until

DRINKING THE SECOND CUP OF WINE

Q. Is a brachah recited on the second cup? A. The most prevalent custom amongst Ashkenazim is to recite a brachah upon each of the four cups. Many Sefardim do not do this; they only recite a brachah on the first and third cups.1

Q. How much wine/grape juice must be drunk for this cup? A. Its best to drink the entire cup, but if this is difficult, most of it will suffice.2

Q. Must one drink while leaning? A. Yes. One must lean to the left side (even if one is left handed).3 If one forgot to lean for the second cup, it should be drunk again while leaning, but without a brachah.

Q. How much does one have to lean to fulfil the mitzvah? A. Unfortunately, many people assume a simple tilt of the head while drinking is sufficient. Doing so does not fulfil the mitzvah of leaning. One’s entire body should be leaning as he drinks the cup, and one should lean onto something, such as a pillow or cushion. Simply leaning – even one’s entire body – into the air, is not considered leaning, and he has not fulfilled the mitzvah.

Q. Why do we lean at the Seder if nowadays it is not the practice of free men to do so? A. Once Chazal instructed us to do so, we do not just give it up if it is no longer applicable. Nevertheless, I did find two very novel suggestions as to why the practice is still in place. Some write that precisely because it is not a year-round practice we continue to observe this halachah. This is yet another tactic we employ to cause our children to ask why the Seder night is different from all other nights.4 Moreover, the very fact that we engage in a practice that has no meaning in contemporary times may itself be significant. TheSeder that we celebrate today lacks its essential central component: the Korban Pesach. We cannot bring the Korban Pesach because the Romans destroyed the Beis Hamikdash. Leaning was itself a Roman practice, one that is no longer current because the Romans and their empire are gone. Leaning is a thing of the vanished Roman past, while we are here in the present, singing at the Seder’s end, “Next year in Yerushalayim,” with hope and faith for the future. The very fact that leaning seems so out of place may lend it this significant and poignant meaning.

Q. After drinking the second cup, may one drink other drinks? A. Yes. One may even drink wine after the second cup.5

1 סי' תעד. 2 שו"ע סי' תעב ס"ט ובמ"ב שם ס"ק ל. 3 שו"ע סי' תעג ס"ז. ושו"ע סי' תעב ס"ג. 4 ערוה"ש תעב ס"ג. 5 שו"ע סי' תעג ס"ז וגר"ז שם סי"א, מ"ב שם ס"ק טו.

THE ONEG HAGGADAH COMPANION 58 PHOTOS CREDITS © David Chesner, Shuli Smus, Aryeh Rechnitzer, Daniel Morris Photography & Mike Poloway We apologise if we have missed anyone off the credits לשנה הבאה בירושלים