Afikoman – “Stealing“ and Other Related
Total Page：16
File Type：pdf, Size：1020Kb
Afikoman – “Stealing“ and Other Related Minhagim Afikoman – “Stealing“ and Other Related Minhagim* By Eliezer Brodt One of the most exciting parts of Seder night for kids is the “stealing” of the afikoman. Children plan well in advance when the best time would be for them to steal it, where they will hide it, as well as what they should ask for in exchange for it. Not surprisingly, toy stores do incredibly good business both during Chol Hamoed and in the days following Pesach because of this minhag. In this article I would like to trace the early sources of this minhag and also discuss rabbinic responses to it.[1] That the minhag of stealing the afikoman was observed widely in recent history is very clear. For example, Rebbetzin Ruchoma Shain describes how she stole the afikoman when she was young; her father, Rav Yaakov Yosef Herman, promised her a gift after Yom Tov in exchange for its return.[2] Raphael Patai describes similar memories from life in Budapest before World War II.[3] In another memoir about life in Poland before the war, we find a similar description,[4] and in Alexander Ziskind Hurvitz’s Yiddish memoir about life in Minsk in the 1860s, he writes that he stole the afikoman on the first night of Pesach, that his father gave him nuts in return, and that he was warned not to steal it on the second night.[5] Interestingly, there were occasions when the stealing of the afikoman involved adults as well. For example, in his informative memoir about life in Lithuania in the 1880s, Benjamin Gordon describes stealing the afikoman with the help of his mother,[6] and going back a bit earlier, we find that Rav Eliezer Shlomo Schick from Hungary was encouraged by his mother to steal the afikoman and to ask his father for something in exchange.[7] But even those who recorded this minhag occasionally referred to it in less than complimentary terms. For example, in 1824 a parody called the Sefer Hakundos (literally, the “Book of the Trickster”) was printed in Vilna,[8] which describes how the “trickster” has to steal the afikoman and claim that someone else stole it.[9] In fact, this custom is even found in the work of a meshumad printed in 1856.[10] Opposition to the Minhag Given the implication that this minhag not only encouraged stealing but actually rewarded children for doing so, there were many who opposed it, including the Chazon Ish,[11] the Steipler,[12] Rav Shlomo Zalman Auerbach,[13] the Lubavitcher Rebbe[14] and Rav Tzvi Shlezinger.[15] Rav Shemtob Gaguine writes that Sefardim do not have the custom of stealing the afikoman, and he explains that this is because it is forbidden to steal even as a joke since it encourages stealing.[16] And Rav Yosef Kapach writes that this was not the minhag in Teiman as it is forbidden to steal, even for a mitzvah.[17] Rav Aron of Metz (1754-1836) protests against this minhag in his work Meorei Or, as the goyim will say that the Jews are trying to teach their children to steal, as they did in Mitzrayim.[18] The question is, what does he mean? In the anonymous work of a meshumad printed in 1738, we find a detailed description of the stealing of the afikoman by the youngest child and how he tries to get a reward for it from his father. He writes that the reason for this minhag is to teach the child to remember what the Jews did in Mitzrayim—that they borrowed from the Egyptians and ran away with the items.[19] This was the concern of Rav Aron of Metz. It is possible that this is why Rabbi Yair Chaim Bacharach of Worms writes in Mekor Chaim that there is reason to abolish this minhag. How far back can this minhag be traced, and what is the source for it? In most of the Rishonim and early poskim, in describing the part of the Seder called Yachatz, we find mention of breaking the matzah. Some go so far as to say that the leader of the Seder puts it on his shoulders and walks a bit with it (others do this only later on, when they eat the afikoman).[20] Some mention putting it under a pillow to watch it,[21] but there is almost no mention of children stealing it. The earliest source for the custom of stealing the afikoman that I have located is the illustrated manuscript Ashkenazic Haggadah, known as the Second Nuremberg Haggadah, written between 1450 and 1500. On page 6b, the boy puts out his hand to get the afikoman from his father. Later on in the Haggadah (p. 26b), in the section called Tzafun, the leader asks for the afikoman that the boy had hidden.[22] However, in almost all the many works related to the Seder, we do not find such a custom mentioned. Although it’s mentioned in the Second Nuremberg Haggadah, we do not find it mentioned again after that for many years. Worth noting, for example, is that in the famous illustrated Haggadah of Prague (1526), there is no mention or picture of such a thing.[23] In the work Siach Yitzchak of Rav Yitzchak Chayes (1538-1610), which is a halachic work on the Seder night, first printed in 1587, there is mention of the stealing of the afikoman, but not exactly the way we do it today.[24] Rabbi Yair Chaim Bacharach of Worms (1638-1702) writes in Mekor Chaim that the children had a custom to steal the afikoman.[25] One of the earliest printed references can be found in the work Chok Yaakov on hilchos Pesach by Rabbi Yaakov Reischer (1660-1733), first printed in 1696 in Dessau. He wrote that in his area, children had the custom to steal the afikoman.[26] Rav Yosef Yuzpha of Frankfurt also cites this custom in his Noheg Ketzon Yosef, first printed in 1717.[27] Rav Yaakov Emden (1698-1776) cites the custom as well.[28] Where does this minhag come from? Many Acharonim[29] point to the Gemara (Pesachim 109a), which mentions that we are “chotef” the matzos on the night of Pesach for the children.[30] What does “chotef” mean in this context? The Rishonim offer different explanations.[31] The Rambam writes that on this night one has to make changes so that the children will notice and ask why this night is different, and one answers by explaining to them what happened. The Rambam adds that among the changes we make are giving out almonds and nuts, removing the table before we eat, and grabbing the matzah from each other.[32] Rabbeinu Manoach points to the Tosefta as the source for the Rambam that “chotef” means to grab.[33] Some Rishonim, quoting the Tosefta, write clearly that it means to steal.[34] The truth is that, based on the Rambam, we can understand where this minhag came from. The night of Pesach is all about the children. The Seder night is a time when we do many “strange” things with one goal in mind—to get the children to notice and ask.[35] The purpose of this is to fulfill the main mitzvah of the night—sippur yetzias Mitzrayim. The mitzvah of zecher l’yetzias Mitzrayim lies behind many mitzvos. The reason for this, says the Chinuch, is that Yetzias Mitzrayim was testimony that there is a God Who runs the world, and that He can change what He wants when necessary, as he did in Mitzrayim.[36] Elsewhere, the Chinuch adds that the reason Yetzias Mitzrayim is related to so many mitzvos is that in doing a variety of activities with this concept in mind, we will internalize the importance of this historic event.[37] “Strange” Things at the Seder Following are some of the various minhagim that are intended simply to get the children to ask questions. The Gemara (Pesachim 109a) mentions that they gave almonds and nuts so that the children should stay awake.[38] All the various aspects of the Karpas section of the Seder, according to many, are for the purpose of prompting them to ask[39] what’s going on—from washing before eating vegetables[40] to omitting a brachah on the washing,[41] dipping the vegetable into salt water, and eating less than a kezayis,[42] breaking the matzah at Yachatz,[43] lifting the ke’arah before saying “Ha Lachma Anya,”[44] switching to Hebrew at the end of “Ha Lachma Anya,”[45] removing the ke’arah before reciting the Haggadah[46] (or removal of the table), giving even the children four cups of wine, and pouring the second cup at the beginning of the Haggadah.[47] Although numerous reasons are given for these minhagim, one common reason is that they are intended to spark the children’s curiosity, which leads to a discussion of Mitzrayim and all the miracles that took place there. According to the Rambam, this is what lies behind the stealing of the afikoman—it is yet one more thing that we do to get the children involved and prompt them to ask questions. All this can explain another strange custom. The Chida writes that at a Seder he attended during his travels, a servant circled the ke’arah around the head of each male at the Seder three times, similar to what many do during kaparos with a chicken.[48] There are even earlier sources for such a minhag.[49] Additional Sources in Favor of “Stealing” At the Seder of the Chofetz Chaim and his son-in-law, the children did steal the afikoman.[50] In Persia, we find that some had this custom as well.[51] Rav Yisroel Margolis Yafeh, a talmid of the Chasam Sofer, also defends the minhag of stealing the afikoman.[52] Earlier, I mentioned that Rav Shlomo Zalman Auerbach was against stealing the afikoman.