Daf Ditty Pesachim 121: Pesachim/Chagigah

After midnight the paschal lamb transfers ritual impurity to the hands. [Sacrifices that are in a state of] 'pigul' or 'notar' [also] transfer ritual impurity to the hands. If one recites the benediction over the paschal lamb one need not recite one over the 'chagigah', but if one recited the benediction over the 'chagigah' one must still recite the benediction over the paschal lamb. This is the view of Rabbi Yishmael; Rabbi Akiva [however] says that neither [benediction] removes the necessity for the other.

Rabbi Simchah Roth writes:1

We now come to the seifa of our mishnah, which is concerned with the blessings recited over the various kinds of meat served at the Seder meal.

6: When we studied 6:3 we learned that quite often a second offering was sacrificed at the same time as the paschal lamb. This second offering was called 'chagigah', a 'celebratory' offering. It seems that this additional offering was a kind of safety precaution 'just in case' there was not enough meat

1 http://www.bmv.org.il/shiurim/pesachim/pes10.html

1 from the paschal lamb itself to serve all the company that had subscribed to the lamb. The 'celebratory' chagigah was eaten at the Seder before the roast lamb so that the lamb would not be eaten greedily on an empty stomach, but gracefully, elegantly.

7: Our mishnah brings two views concerning the benedictions to be recited before eating these viands. According to Rabbi Yishmael, when the custom mentioned above was followed first of all some meat from the 'celebratory' was eaten preceded by a special benediction; when the paschal lamb was subsequently eaten it too was preceded by its special benediction. However, he holds, if the situation is reversed and meat from the paschal lamb is eaten first its special benediction obviates the necessity for a special benediction for the meat of the 'celebratory'.

8: Rabbi Akiva disagrees: regardless of the order in which the meat of these two sacrifices is eaten each must be accompanied by its own special blessing. Rambam notes that halakhah follows the view of Rabbi Akiva.

9: The 'celebratory' is traditionally represented on our modern Seder dish by a burned egg. The Tosefta [10:8] tells us that the benediction over the paschal lamb was: 'Praised be God, Sovereign of the Universe, who has hallowed us with His commandments one of which is the command to eat the paschal lamb'. The same source tells us that the benediction over the 'celebratory' was: 'Praised be God, Sovereign of the Universe, who has hallowed us with His commandments one of which is the command to eat the [celebratory] sacrifice'.

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MISHNA: If one recited the blessing over the Paschal lamb, which is: Who sanctified us with His mitzvot and commanded us to eat the Paschal lamb, he has also exempted himself from reciting a blessing over the Festival offering. The blessing for the Festival peace-offering of the fourteenth of Nisan is: Who sanctified us with His mitzvot and commanded us to eat the offering. However, if he recited the blessing over the Festival offering, he has not exempted himself from reciting a blessing over the Paschal lamb. This is the statement of Rabbi Yishmael. Rabbi Akiva says: This blessing does not exempt one from reciting a blessing over this one, and that blessing does not exempt that one, as there is a separate blessing for each offering.

RASHI

Steinzaltz

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GEMARA: The Gemara explains the opinions of the tanna’im in the mishna. When you analyze the matter, you will find that according to the opinion of Rabbi Yishmael, sprinkling of the blood on the altar is included in the more general category of pouring. In other words, the blessing over the Paschal lamb, whose blood is poured, includes the Festival peace-offering, whose blood is sprinkled, as sprinkling is included within the general category of pouring. But conversely, pouring is not included in sprinkling. Consequently, when one recites the blessing over the Festival peace-offering, he has not exempted himself from reciting a blessing over the Paschal lamb.

By contrast, according to the opinion of Rabbi Akiva, these are two separate mitzvot: Pouring is not included in sprinkling, and sprinkling is not included in pouring. Therefore, Rabbi Akiva maintains that each offering requires its own blessing.

RECITING THE BLESSING FOR THE KORBAN PESACH OVER THE KORBAN CHAGIGAH

RAV MORDECHAI KORNFELD WRITES:2

Rebbi Yishmael in the Mishnah states that the blessing that one recites when he eats the Korban Pesach exempts the Korban Chagigah from its blessing.3

One offers the "Chagigah of the Fourteenth" on the fourteenth of Nisan. He eats it that night, the first night of Pesach, before he eats the Korban Pesach, in order to fulfill the Mitzvah to eat the Korban Pesach "Al ha'Sova," while satiated (70a; see Insights there). Since the Chagigah is eaten before the Pesach, as the Rambam writes (Hilchos Chametz u'Matzah 8:7), how can the blessing for the Korban Pesach be valid for the Korban Chagigah? A blessing recited upon the fulfillment of a Mitzvah must be recited before the Mitzvah is fulfilled, and not afterwards (7b; see Insights there). (TZELACH)

OR ZARU'A (Hilchos Keri'as Shema #25) addresses this question. He writes that even though the Korban Pesach is eaten after the Chagigah, the blessing for the Pesach still covers the Chagigah that was eaten earlier. The Or Zaru'a proves from here that a person may recite the blessing for a Mitzvah

2 https://www.dafyomi.co.il/pesachim/insites/ps-dt-121.htm 3 According to the RASHBAM, the respective blessings are "le'Echol ha'Pesach" and "le'Echol ha'Zevach." According to the RAMBAM (Hilchos Chametz u'Matzah 8:7), the blessings are "Al Achilas ha'Pesach" and "Al Achilas ha'Zevach."

4 even after he has performed the Mitzvah (in contrast to the view of the Rambam in Hilchos Ishus 3:23).

KOL BO (#50) writes that the obligation to eat the Korban Pesach while satiated, "Al ha'Sova," does not require that all of the Pesach be eaten at the end of the meal. Rather, the Mitzvah to eat the Pesach "Al ha'Sova" is fulfilled when one eats merely a k'Zayis of the Pesach when he is full. (This is evident from the words of the Rambam. When the Rambam describes the order of the Seder, he writes that "one first recites the blessing [for the Korban Chagigah] and eats from the meat of the Chagigah of the Fourteenth, and then he recites the blessing [for the Korban Pesach] and eats from the meat of the Pesach" (Hilchos Chametz u'Matzah 8:7). He then writes that one continues and "eats the Se'udah, and he eats and drinks however much he wants, and at the end he eats from the meat of the Pesach at least a k'Zayis, and he may not taste anything after that" (ibid. 8:9).)

Accordingly, one may eat some of the Korban Pesach first with its blessing, and then eat some of the Chagigah (covered by the blessing for the Pesach). At the end of his meal, he eats a k'Zayis of the Pesach in order to fulfill the Mitzvah of "Al ha'Sova."

The TZELACH comments that according to this approach, the Mishnah refers to a person who ate the Korban Pesach before the Chagigah (which he was not supposed to do l'Chatchilah). He may eat the Chagigah after the Pesach as long as he eats a k'Zayis of the Pesach at the end. (The reason why, l'Chatchilah, one is supposed to eat the Chagigah first is because of the principle of "Tadir v'she'Eino Tadir, Tadir Kodem" -- that which is more frequent takes precedence, and not in order to enable the Pesach to be eaten "Al ha'Sova.")

CHESHEK SHLOMO and HAGAHOS MAHARSHAM understand the Mishnah in an entirely different way. The Mishnah does not mean that when one eats the Pesach first with a blessing and then he eats the Chagigah, his blessing for the Pesach is valid for the Chagigah. Rather, the Mishnah refers to a case in which a person intended to eat the Chagigah first but accidentally recited the wrong blessing. Instead of the blessing for the Chagigah, he said the blessing for the Pesach. The Mishnah teaches that his blessing is valid, because the blessing for the Pesach is valid for the Chagigah. (This explanation is consistent with the text of our edition of the Mishnah, but not with the text of Rashbam's edition of the Mishnah.

The Mishnah records a dispute between R’ Yishmael and R’ Akiva concerning exempting oneself from the berachah on one korban with the berachah on another.

The Gemara explains how the dispute between R’ Yishmael and R’ Akiva is related to their dispute regarding whether throwing the blood of a korban is the same as pouring the blood.

THE VERY LAST MISHNA IN THE MASSEKHET DEALS WITH THE VARIOUS BLESSINGS MADE WHEN EATING THE SACRIFICES AT THE SEDER DURING THE TEMPLE PERIOD. CAN THE GENERAL BERAKHA ON THE KORBAN HAGIGA BROUGHT FOR THE HOLIDAY COVER THE KORBAN PESAH, AS WELL, OR DOES EACH NEED ITS OWN BERAKHA? ACCORDING TO THE MISHNA, THIS QUESTION IS DEBATED BY RABBI YISHMAEL, WHO BELIEVES THAT ONE MAY COVER THE OTHER, AND RABBI AKIVA, WHO BELIEVES THAT, UNDER ALL CIRCUMSTANCES, EACH WILL NEED ITS OWN BERAKHA.

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RAMBAM HIL CHAMETZ UMATZA 8:7

And afterwards, he recites the blessing, "Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us about eating the offering," and eats from the meat of the festival [offering] of the fourteenth first. And [then] he recites the blessing, "Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us about the eating of the Passover sacrifice," and he eats from the body of the Passover sacrifice. And the blessing of the Passover sacrifice does not exempt that of the offering, nor does that of the offering exempt that of the Passover sacrifice.

Korban Chagigah from the Torah to the Seder Plate

Dr. Rabbi Robert Harris writes:4

Arrive at morning synagogue services at their very beginning (!) and you are likely to recognize the following lines that are recited just before the early Kaddish deRabbanan:

ןכו ינש יבותכ ן םישיחכמה הז תא הז דע אביש בותכה ישילשה ו עירכי יב נ םהי

So, too, with regard to two contradictory (biblical) verses, (they are to remain in contradiction) until a third verse comes and decides between them.

4 https://www.thetorah.com/article/korban-chagigah-from-the-torah-to-the-seder-plate

6 These are the concluding words from The Thirteen Rules for the Interpretation of Torah of the School of R. Ishmael, taken from the introduction to the Sifra, and they address a typical circumstance that occurs both with regard to narrative and legal passages in the Torah.

The Paschal Sacrifice: The Contradiction between Deuteronomy and Exodus

One pre-rabbinic example of a verse that solves a contradiction between two verses is illustrated in the book of Chronicles, which famously resolves contradictions between the Passover sacrifice rules in Parashat Re’eh in Deuteronomy and those of Parashat Bo in Exodus. Deuteronomy 16:1- 7 reads:[1]

זט א: ֙רוֹמָשׁ תֶא שֶׁד֣ ֹח ִבָאָה בי֔ ָתיִ֣שָׂﬠְו חַסֶ֔פּ יַל - וֹה ָ ה֖ ֱא- ֶה י֑ י֞ ִכּ ֹחְבּ שֶׁד֣ ִבָאֽ ָה בי֗ ִצוֹה ֲאי֨ ֜ ְ י- וֹה ָ ה֧ ֱא- ֶה י֛ רְצִמִּמ ַ י֖ םִ יֽ ָל :הָלְ זט ב: ָתְּחַ֥בָזְו ָתְּחַ֥בָזְו חַסֶ֛פּ יַל - וֹה ָ ה֥ ֱא- ה ֶ י֖ ןא֣ ֹצ קָבוּ ָ ר֑ ֙םוֹקָמַּבּ רֶשֲׁא בִ י חְ ַ ר֣ ְ י- וֹה הָ֔ ֵכַּשְׁל ן֥ וֹ֖מְשׁ םֽ ָשׁ … זט : ז ָ֙תְּלַשִּׁבוּ ָ֔תְּלַכָ֣אְו םוֹ֕קָמַּבּ רֶ֥שֲׁא רַ֛חְבִי ְי- וֹה ָ ה֥ ֱא- ֶה י֖ וֹ֑ בּ נָפוּ ִ ָתי֣ ֹבַּב רֶק֔ תְּכַלָהְ ו ָ ֖ לָהֹאְל ֶ :יֽ

16:1 Observe the new moon of Abib and offer a passover sacrifice to the LORD your God, for it was in the new moon of Abib, at night, that the LORD your God freed you from Egypt. 16:2 You shall slaughter the passover sacrifice for the LORD your God, from the flock or the herd, in the place where the LORD will choose to establish His name… 16:7 You shall boil and eat it at the place that the LORD your God will choose; and in the morning you may start back on your journey home. This pericope presents the law of the biblical Passover, a ritual whose observance God had ostensibly commanded earlier in the Torah (Exodus 12:1-9).

א:בי ֹיַּו רֶמא֤ ְי- וֹה ֙הָ לֶא ֶשֹׁמ ה֣ ֶאְו לֽ ֹרֲהַא ן֔ ֶאְבּ ץֶר֥ ַרְצִמ י֖ םִ ֹמאֵל …רֽ ג:בי וּ֗רְבַּדּ לֽ ֶא לָכּ ַדֲﬠ ת֤ ֙לֵאָרְשִׂי ֹמאֵל ר֔ ֹשָׂﬠֶבּ ר֖ ֹחַל שֶׁד֣ ֶזַּה ה֑ וּ֣חְקִיְו וּ֣חְקִיְו ה֑ ֶזַּה שֶׁד֣ ֹחַל ר֖ ֹשָׂﬠֶבּ ר֔ ֹמאֵל ֙לֵאָרְשִׂי ת֤ ַדֲﬠ לָכּ לֽ ֶא וּ֗רְבַּדּ ֶהָל ם֗ שׁי֛ ִא ה֥ ֶשׂ תיֵבְל ֹבָא ת֖ ה֥ ֶשׂ ָבַּל יֽ :תִ ה:בי ה֥ ֶשׂ ִמָת םי֛ ָכָז ר֥ ןֶבּ ָנָשׁ ה֖ ֶיְהִי ה֣ ֶכָל ם֑ ןִמ ִשָׂבְכַּה םי֥ ןִמוּ זִּﬠָה ִ םי֖ ָקִּתּ :וּחֽ :בי ו הָ֤יָהְו ֙םֶכָל ֙םֶכָל הָ֤יָהְו ֶמְשִׁמְל תֶר֔ ד֣ ַﬠ ָﬠָבְּרַא ה֥ ָשָׂﬠ ר֛ םוֹ֖י ֹחַל שֶׁד֣ ֶזַּה ה֑ וּ֣טֲחָשְׁו וֹ֗תֹא ל֛ ֹכּ ַהְק ל֥ ַדֲﬠ תֽ ֵאָרְשִׂי ל֖ ןי֥ ֵבּ ַﬠָה :םִיָֽבְּר ח:בי לְכָאְו ֥ וּ תֶא ָשָׂבַּה ר֖ ַלַּבּ י֣ הָלְ זַּה ֶ ה֑ ה֑ ֶ זַּה הָלְ י֣ ַלַּבּ ר֖ ָשָׂבַּה יִלְצ שׁ֣ ֵא תוֹ֔צַּמוּ לַﬠ ִרֹרְמ םי֖ ֻלְכאֹי :וּהֽ ט:בי לַא לְכאֹתּ ֤ וּ ֙וּנֶּ֙מִּמ אָ֔נ לֵ֥שָׁבוּ לָ֖שֻּׁבְמ םִיָ֑מַּבּ יִ֣כּ םִא יִלְצ שֵׁ֔א וֹ֥שׁאֹר לַﬠ ויָ֖ﬠָרְכּ לַﬠְו וֹֽבְּרִק :

7 12:1 The LORD said to Moses and Aaron in the land of Egypt… 12:3Speak to the whole community of Israel and say that on the tenth of this month each of them shall take a lamb to a family, a lamb to a household…12:5 Your lamb shall be without blemish, a yearling male; you may take it from the sheep or from the goats. 12:6 You shall keep watch over it until the fourteenth day of this month; and all the assembled congregation of the Israelites shall slaughter it at twilight… 12:8 They shall eat the flesh that same night; they shall eat it roasted over the fire, with unleavened bread and with bitter herbs. 12:9 Do not eat any of it raw, or cooked in any way with water, but roasted— head, legs, and entrails—over the fire. The two texts contradict in a number of ways:[2]

• Exodus prescribes a Passover ritual that takes place around the full moon (12:6); Deuteronomy, on the New Moon (16:1).[3]

• Exodus has the ritual near the officiant’s own home (12:3); Deuteronomy at a central location (the Temple) and not at one’s home (16:2, 5, 7).

• Exodus features a lamb or goat that is “wholly roasted,” boiling being explicitly prohibited (12:8); Deuteronomy states that the meat should boiled.[4]

• Exodus specifies a lamb or a goat (12:5), whereas Deuteronomy offers a choice, either “from the flock (=sheep or goat) or the herd (=cattle)” (16:2).[5]

I will focus on the last two contradictions, which actually work in tandem in this piece.

Chronicles’ Two-Pronged Solution

Boiled with Fire

In its retelling of the great Passover of Josiah,[6] Chronicles writes the following:

8 הל : ג רֶמאֹ֣יַּו יִּוְלַ֠ל ִ ם )םינובמה( ]םיִ֨ניִבְמַּה[ לָכְל …לֵ֜אָרְשִׂי הל : ו וּ֖טֲחַשְׁו חַסָ֑פַּה ֙וּשְׁדַּקְתִהְו וּניִ֣כָהְו םֶ֔כיֵחֲאַל תוֹ֥שֲׂﬠַל רַבְדִכּ ְי- וֹה ָ ה֖ ה֖ ָ וֹה דַיְבּ ֶשֹׁמ :הֽ הל : ז ָ֣יַּו םֶר וּהָ֣יִּשׁאֹי יֵ֪נְבִל ָﬠָה ם֟ ןא֞ ֹצ בְ כּ שָׂ ִ ֣ םי בוּ ְ ֵ ֽ נ י ִ ﬠ ִ זּ םי ֘ ַ ה ֣ ֹ כּ ל ַ ל ְ פּ ָ ס ִ ח םי ֒ לָכְל ָצְמִנַּה א֗ ֙רַפְּסִמְל ִשְׁשׁ םי֣ ףֶל֔ ֶא בוּ ָ ָ ר֖ ק תֶשְׁ֣שׁ תֶשְׁ֣שׁ פָלֲא ִ םי֑ הֶלּ֖ ֵא שׁוּ֥כְרֵמ ֶמַּה :ֶלֽ

35:3 He said to the Levites, consecrated to the LORD, who taught all Israel…35:6 Having sanctified yourselves, slaughter the passover sacrifice and prepare it for your kinsmen, according to the word of God given by Moses. 35:7Josiah donated to the people flocks—lambs and goats, all for passover sacrifices for all present — to the sum of 30,000, and cattle, 3,000 — these from the property of the king.

הל : י ג לְשַּׁבְי ַֽו ֥ וּ חַסֶ֛פַּה שֵׁ֖אָבּ ָפְּשִׁמַּכּ ט֑ םיִ֣שָׁדֳקַּהְו וּ֗לְשִּׁבּ תוֹ֤ריִסַּבּ ֙םיִדָוְדַּבוּ תוֹ֔חָלֵ֣צַּבוּ וּציִ֖רָיַּו לָכְל יֵ֥נְבּ ָﬠָה :םֽ

35:13 They boiled the passover sacrifice in fire, as prescribed, while the sacred offerings they boiled in pots, cauldrons, and pans, and conveyed them with dispatch to all the people. Looking at the strange expression “boiled in fire,” scholars have long noted that the author of Chronicles is trying to solve the contradiction between the law in Exodus and that in Deuteronomy. However, this this does not seem to be the author’s main solution. If anything, it reads like an extra, “back-up” solution. Chronicles’ main solution to the problem of the Exodus-Deuteronomy contradiction is that the verse about boiling in Deuteronomy does not refer to the Passover sacrifice According to this . מלש י ם probably a reference to a ,( םישדק ) at all, but to a generic festival sacrifice to be boiled. This same division between םישדק text, the Passover sacrifice was to be roasted and two sacrifices serves double duty, since it appears to solve another contradiction. The Passover may be a cow (as per םישדק can only be a sheep or a goat from the flock (as per Exodus), but the Deuteronomy).[7]

The text in Chronicles is the earliest evidence we have of Jews attempting to reconcile the contradiction between the provision of Exodus and Deuteronomy. Since Chronicles has been

9 canonized, this “inner biblical” interpretation illustrates the rabbinic hermeneutic rule with which we began: two verses contradict one another, and a third comes to reconcile between them![8]

The Two Sacrifices Interpretation and the Mishna’s Seder Plate

Early rabbinic writings already recognize two distinct Passover sacrifices.[9] For example, the Mekhilta, based on a midrashic reading of Exodus 12:14, assumes that a special holiday sacrifice called the chagigah must be brought every day.[10]Ostensibly, this sacrifice would have been eaten at the Pesach meal on the night of the 15th. Although early medieval sources identified in Chronicles with the chagigah,[11] the Mekhilta itself assumes that it is a reference to םישדק the the Pesach.[12]

The issue of the two sacrifices eaten during the Pesach meal is discussed in the Talmud’s interpretation of the Mishna about the “Seder Plate,” (Pesachim 10:3),[13] which prescribes two kinds of cooked food:

ואיבה נפל י ו לבטמ תרזחב דע גמש עי תרפרפל .תפה ואיבה נפל י ו הצמ תרזחו תסרחו נשו י ילישבת …ן ו ב מ ק ד ש ה י ו … םיאיבמ ינפל ו ופוג לש .חספ

They bring before him herbs and vegetables… then they bring before him matzah and lettuce, haroset, and two kinds of cooked food… During the existence of the Holy Temple, they brought before him the paschal sacrifice. The simple meaning of the Mishna is that two cooked foods should be eaten since this is the minimal fare for a festive holiday meal. However, Rav Yosef states that these two cooked foods commemorate the dual sacrifices for the day (b Pesachim114b):

יאמ נש י ילישבת ?ן רמא בר וה :אנ אקליס וראו .אז אבר הוה רדהימ אקליסא וראו אז ליאוה ו קיפנ הימופמ ברד וה …אנ …אנ וה ברד הימופמ קיפנ ו ליאוה אז וראו אקליסא רדהימ הוה אבר .אז וראו אקליס :אנ וה בר רמא ?ן ילישבת י נש יאמ היקזח רמא וליפא גד הציבו ילעש ו . בר י ףסו :רמא ךירצ נש י ימ נ י רשב דחא רכז חספל דחאו רכז .הגיגחל בר י נ א אניב רמא : פא י ל ו ג אמר ו ב ושי אל ישפ אט .

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Which kinds of the above-mentioned cooked food are meant? Said R. Huna: “Mangold and rice,” and Rava would search (specifically) for mangold and rice, because he wished to carry out the literal sense of R. Huna’s teaching… Hizkiya said: “Fish, together with an egg may also serve for the two kinds of cooked food,” but R. Yosef said: “No; there must be two kinds of meat, one to serve as a remembrance of the Pesach (sacrifice) and the other as a remembrance of the Chagigah (sacrifice).[14] Ravina said: “A bone and some boiled meat suffice.” Hizkiya seems to understand the Mishna in its simple sense, and deals with the question of whether a combined dish (fish with egg) counts as one or two (the question comes up in m.Beitzah 2:1 regarding eruv tavshilin). Rav Yosef, followed by Ravina, understood the two cooked foods as representative. Further, Ravina’s adaptation of R. Yosef’s prescription anticipates our own custom of including a “shank bone” on the Seder plate to retain some minimal adherence to the provisions of Exodus for roasted meat.

In theory, if we were to follow Rav Yosef/Ravina, we should have two pieces of meat; one roasted and one boiled. But that isn’t what we do.

The Loss of the Boiled Meat for the Seder Plate

Despite the ruling of Maimonides that mandated R. Yosef’s practice,[15] nearly universal practice today follows the ruling of the Shulchan Arukh (473:4) that stipulated as follows:

יאיבמ ן נפל י לעב תיבה הרעק שיש הב שלש תוצמ רורמו תסורחו ספרכו וא קרי …רחא נשו י ילישבת ן דחא רכז חספל חספל רכז דחא ן ילישבת י נשו …רחא קרי וא ספרכו תסורחו רורמו תוצמ שלש הב שיש הרעק תיבה לעב י נפל ן יאיבמ דחאו רכז גחל י הג ו הנ וג רשבב …הציבו רשבהו וגהנ היהיש עורז וגהנו רשבהש היהי ילצ לע םילחגה הציבהו היהת היהת הציבהו םילחגה לע ילצ היהי רשבהש וגהנו עורז היהיש וגהנ רשבהו …הציבו רשבב וג במ תלשו .

They bring before the host a tray that has three matzot on it, and maror and charoset and karpas (or another vegetable)… and two cooked dishes, one in remembrance of the pesah and one in remembrance of the chagigah. They are accustomed to

11 [fulfill this] with meat and an egg. They are accustomed for the meat to be a shank bone, and for it to be roasted, and that the egg should be boiled. Thus, in lieu of R. Yosef’s insistence on “two kinds of meat (one roasted and the other boiled)” R. Yosef Karo states that we use an egg for the second dish. Where did the egg come from? It isn’t from Hezkiyah, since he wasn’t suggesting using an egg, merely mentioning fish with egg as an example. Although it is true that the custom has great pedigree—Sa’adiah Gaon suggests an egg— this still begs the question of where the custom comes from. Moreover, the problem for us is even greater than for Rav Karo—his custom maintains the veneer of chagigah by boiling the egg, but the predominant custom today is to roast the egg. In contemporary practice, the egg, not its manner of preparation, has become key.

The Egg as a Springtime Ritual

It seems to me that the egg tradition—roasting the egg as well as eating boiled eggs as a first course of the Seder meal—is not connected to the two cooked foods Mishnah, and that Jewish legal tradition has not preserved an accurate memory for why this custom exists.[16] Instead, it seems likely to me that the custom of incorporating eggs in various ways into the Seder is a spring rite, just as karpas as a green vegetable seems to be. A look at springtime rituals in religions world- wide shows that the Passover egg stems from the same rites of spring that have led Christians, Muslims, Zoroastrians and members of other religious faith traditions to use eggs in their spring festival rituals (think of the Easter egg hunt).[17]

Be that as it may, after some reinterpretation by the rabbis, the roasted egg on the Seder plate has come to represent the second of the two “cooked foods” prescribed by the Mishna, and so takes on the representation of the chagigah sacrifice — itself, which, as we have seen, is the rabbinic descendent of the Deuteronomic 16:2 bovine Passover sacrifice.

Footnotes

12

1. Although it is possible to dismiss the contradictions by suggesting that Exodus is only a reference to what the Israelites

did in Egypt, and that, although they are told to keep “this ritual” for all time (v. 24), that doesn’t necessarily mean all

the details (like how they are dressed, how it is cooked, etc.), nevertheless, it is reasonable to read the Exodus text as

prescriptive.

.chodesh, frequently means “New Moon” (i.e., Rosh Hodesh); see, e.g., Rashi at Exodus 19:1 , שדוח Biblical Hebrew .2

3. Sacrificial meat that would be consumed would be boiled in a pot (Leviticus 6:21; see 1 Sam 2:13-14). In the Bible, the

.always refers to boiling, never to generic cooking, as in modern Hebrew ב-ש-ל root

4. It is true that later Jewish tradition construes this differently than I have presented it (see, e.g., Rashi, ad. loc.); we shall

return to this distinction, below.

5. I say retelling, because the same story appears in the earlier work, Kings (2Kings 23). In that work, however, the

description of the Passover sacrifice hews closely to that of Deuteronomy exclusively. This is expected, since 2Kings is

part of the Deuteronomistic history, which does not recognize P.

6. Jeffrey H. Tigay, in his commentary on Deuteronomy 16:2 (p. 153), summarizes the issue nicely: “According to Exodus

12:3–5 and 21, the pesah offering was brought only from the flock… The present verse, which permits bovines as well,

is inconsistent with that. Halakhic exegesis resolved the conflict in favor of Exodus, limiting the pesah offering to sheep

and goats and taking the large cattle of our verse as referring to extra offerings in honor of the festival.”

7. On inner biblical interpretation, see Michael A. Fishbane, Biblical Interpretation in Ancient Israel (Oxford, New York:

Clarendon Press, Oxford University Press, 1988).

8. The tenth chapter of Mishna Pesahim contains the earliest rabbinic rules for the Seder; see Baruch M. Bokser, The

Origins of the Seder: The Passover Rite and Early Rabbinic Judaism(Berkeley: University of California Press, 1984).

9.

כמ י אתל ברד י לאעמשי אב – אתכסמ אחספד השרפ ז

םתוגחו ותוא גח יל י ’ יא ן יל אלא י םו בוט ןושאר אוהש ועט ן גח הגי י םו בוט ורחאה ן נמ י ן ל”ת תעבש םימי לכאת תוצמ יבו םו יעיבשה גח יל י ’ … ר ’ ’ר

יסוי ילילגה רמוא ירה אוה רמוא תעבש םימי גוחת ’ייל ךיהלא םירבד( זט )וט איבהל ’ז ימי חספה נעטיש ו גח י ’ג וא יא נ ו רבדמ אלא גחב אוהשכ אוהשכ גחב אלא רבדמ ו נ יא וא ’ג י גח ו נעטיש חספה ימי

’מוא גחו םתו ותוא גח יל י ’ ( ו ארקי גכ )אמ ירה גח .רומא המו נא י יקמ םי תעבש םימי וחת ג יל י ’ איבהל תעבש ימי חספה נעטיש ו גח י :הג

10. See, for example, the 12th century Italian commentary of Menechem ben Salomon (Sekhel Tov):

לכש בוט )רבוב( תומש תשרפ אב קרפ בי

13 אלו לשב לשובמ ו[ ולשבי חספה שאב ]טפשמכ םישדקהו ולשב תוריסב םידודבו תוחלצבו ו וצירי לכל נב י םעה ב”הד( הל ,)גי יהו י ונ תגיגח תואבה

םע חספה ידכ אהיש חספה לכאנ לע ,עבושה

11.

כמ י אתל ברד י לאעמשי אב – אתכסמ אחספד השרפ ו

לשבו לשובמ םימב יא ן יל אלא םימ ראש לכ יקשמה ן נמ י ן . היה ’ר לאעמשי רמוא תרמא ו”ק אוה םא םימ יאש נ ן יפמ ג י ן ןמעט ירה ןה ירוסא ן יבב וש ל לו

ראש יקשמה ן ןהש יגיפמ ן ןמעט יד ן אוה והיש ירוסא ן .לושיבב ’ר הביקע רמוא יא ן יל אלא םימ ראש לכ יקשמ ן ינמ ן ל”ת לשבו לשובמ איבהל אש ר ר

יקשמה ן . ’ר רמוא נא י ארקא לא ולכאת נממ ו יכ םא ילצ .שא המו דומלת רמול אנ לשבו לשובמ לוכיש יא ן יל אלא העשב אוהש לוכאב ילצ אוהש אוהש ילצ לוכאב אוהש העשב אלא יל ן יא לוכיש לשובמ לשבו אנ רמול דומלת המו .שא ילצ םא יכ ו נממ ולכאת לא ארקא י נא רמוא ’ר . ן יקשמה

לבב לכאת אנ לשובמו דועבמ י םו נמ י ן ל”ת לשבו לשובמ יחל בי ילע ו דועבמ י .םו לשבו יא ן לשב אלא ילצ רמאנש תלשבו תלכאו םירבד( זט ז ) טםרד לא תשו מנ יצאאלב אלב ם דעמ ל ייללומלב לת מם דעמלומ א לא ב

רמואו ו בי ולש תא חספה שאב טפשמכ ’ישדקהו ולשב תוריסב םידודבו תוחלצבו ו וצירי לכל נב י םעה ה”ד( ירבד= =םימיה ’ב הל )גי . ןאכמ היה ’ר רהה אמ ג ה ’ םמה רד ”( ע ינ כ וייו ולב םדדו ויב לב ידה טשכשבחפ א ל

הישאי רמוא נה רדו ןמ לשובמה רוסא ילצב : יכ םא ילצ שא ו ג ו ’ המל רמאנ יה יתי רמוא וארה י קולשל קולשי וארה י תולצל הלצי ל”ת יכ םא ילצ שאש

:’וגו ושאר לע יערכ ו לעו וברק ךות רבו ירבד ’ר .אביקע ’ר רמוא :סלוקמ

12. There was no seder plate in the sense we have it now during this period.

. נש י מ י נ י רשב .See Rashbam’s comment, ad. loc., and Tosafot, s.v .13

14. See Maimonides, Mishneh Torah, Law of Hametz and Matzah (8:1). But cf. Maggid Mishneh and Hagahot

Maimonithere.

15. And I am skeptical, as well, that the gloss of R. Moshe Isserles (on Shulchan Arukh 476:2) preserves anything more than

a farfetched and after-the-fact justification of a practice whose origins he really does not understand:

:הגה נ גהו םי תצקב תומוקמ לוכאל הדועסב םיציב רכז תוליבאל ו הארנ יל םעטה םושמ לילש העשת באב עבקנ לילב חספ דועו רכז ןברוחל יהש ו ה ןרח כ דע חפלל בנ א עתלל ומםט י אנו ויא כ םצבהוס וא וומתק יגונ :ג

יבירקמ ן ןברק חספ ו שי נ גהו י ן אלש לוכאל םוש לובט הלילב קר ’ב םילוביט םישועש רדסב

In some places, they are accustomed to eat eggs, in remembrance for the mourning [over the destruction of the

Temple]. The reason for this seems to me to be that [the day of] Tisha B’av is [calendrically] determined by [the date

of] Passover Eve. Moreover, it is a remembrance of the destruction of the Temple, in which Passover sacrifices were

offered.

16. See, e.g., David Adams Leeming, “Easter,” in The Oxford Companion to World Mythology (Oxford: Oxford University

Press, 2005), 111. A variety of popular presentations of legends and practices may be found

at: https://en.wikipedia.org/wiki/Easter_egg. These customs may, in fact, be of even more ancient provenance than is

usually assumed. See the interview, entitled “Egg Cetera #6: Hunting for the world’s oldest decorated eggs,” with

University of Cambridge archaeologist Brian Stewart, at: http://www.cam.ac.uk/research/news/egg-cetera-6-hunting-

for-the-world’s-oldest-decorated-eggs

14

Roasting the Paschal Lamb and the Maillard Reaction

JEREMY BROWN WRITES:5

חספ י ם טק ז , א ,זט ס

… לָכְבֶּשׁ תוֹליֵלַּה וּנָא ןיִלְכוֹא רָשָׂבּ יִלָצ קוּלָשׁ ,לָשּׁוּבְמוּ יַלַּה הָלְ זַּה הֶ — וֹלּוּכּ ָ צ ִ ל י וֹוּ

On all other nights we may eat meat that has been roasted or stewed or cooked. But on this night, we may only eat the meat [of the Passover offering] that has been roasted

Spring is just around the corner (unless you are reading this in the southern hemisphere, in which case, please ignore) and barbecue grills are soon going to be fired up. The korban Pesach, the Paschal lamb that was offered in the Spring festival of Passover needed a barbecue of its own. It

5 http://www.talmudology.com/jeremybrownmdgmailcom/2021/3/15/pesachim-116-roasting-and-the-maillard-reaction

15 had to be cooked over an open fire, as the Mishnah on this page of Talmud reminds us. Earlier in this tractate the Mishnah went into other meticulous details about the permitted cooking process:

חספ י ם דע , א ,ד ס

תֶא ?חַסֶפַּה ןיִאיִבְמ דוּפַּשׁ לֶשׁ ,ןוֹמִּר וֹבֲחוֹתְו וֹתְל ויִפּ דַﬠ תיֵבּ ,וֹתָבוּקְנ ןֵתוֹנְו תֶא ויָﬠָרְכּ תֶאְו ְבּ יֵנ ויָﬠֵמ דַציֵכּ ןיִלוֹצ ׳יִנְתַמ ,וֹכוֹתְל יֵרְבִדּ יִבַּר יֵסוֹי .יִליִלְגַּה יִבַּר אָביִקֲﬠ מוֹא :רֵ מְ כּ ןיִ לוּשּׁיִ בּ אוּה ,הֶז אָלֶּא ןיִלוֹתּ הָצוּח .וֹל ןיֵא ןיִלוֹצ תֶא חַסֶפַּה אֹל לַﬠ לַﬠ אֹל חַסֶפַּה תֶא ןיִלוֹצ ןיֵא .וֹל הָצוּח ןיִלוֹתּ אָלֶּא ,הֶז דוּפַּשַּׁה אֹלְו לַﬠ .אָלָכְּסַאָה רַמָא יִבַּר :קוֹדָצ הֶשֲׂﬠַמ ןָבַּרְבּ לֵאיִלְמַגּ רַמָאֶשׁ יִבָטְל :וֹדְּבַﬠ אֵצ הֵלְצוּ וּנָל תֶא חַסֶפַּה לַﬠ אָלָכְּסַאָה לַﬠ חַסֶפַּה תֶא וּנָל הֵלְצוּ אֵצ :וֹדְּבַﬠ יִבָטְל רַמָאֶשׁ לֵאיִלְמַגּ ןָבַּרְבּ הֶשֲׂﬠַמ :קוֹדָצ יִבַּר

MISHNA: How does one roast the Paschal lamb? One brings a spit [shappud] of pomegranate wood and thrusts it into the mouth of the lamb until it reaches its anus, and one then puts its legs and entrails inside it and roasts it all together; this is the statement of Rabbi Yosei HaGelili…

One may not roast the Paschal lamb on the metal spit nor on a metal grill [askela]…

The reason that a wooden spit had to be used is that a metal spit would conduct heat to the inside of the carcass and cook it, “and in the Torah it states that the Paschal lamb must be roasted in fire אָנָמֲחַרְו רַמָא ) [and not roasted through something else [like the heat conducted along a metal spit ”?So, we ask: “what is so special about the roasting process .( צ״ לְ יִ ,״שֵׁ א אֹלְ ו לָ צ יִ מֲחֵ מ תַ בָ דּ רָ רֵחַ א רָ בָ דּ תַ מֲחֵ מ יִ לָ צ אֹלְ ו ,״שֵׁ א יִ לְ צ״

ROASTING AND THE MAILLARD REACTION

In 1912 the French biochemist Louis Camille Maillard described a special reaction that occurs only when food has reached a temperature of 280-330F, (140-165C) and if your French is good enough you can read his original description here. What occurs in this special temperature range is that amino acids found in proteins (like meat and fish) react with reducing sugars giving the food its characteristic brown color and special flavor. Maillard uncovered a complex family of reactions, and as noted in Stuart Farrimond’s excellent book The Science of Cooking, these reactions “help us make sense of the many ways in which food browns and takes on flavor as it cooks.” He continues (p 16):

16 Seared steak, crispy fish skin, the aromatic crust of bread, and even the aroma of toasted nuts and spices are all thanks to this reaction…Understanding the Maillard reaction helps the cook in many ways: adding fructose-fish honey to a marinade fuels the reaction; pouring cream into simmering sugar provides milk proteins and sugars for the butterscotch and caramel flavors; and brushing pastry with egg provides extra protein for the crust to brown.

As Farrimond the food scientist explains, the temperature needs to reach at least 284F (140C) to give the amino acids and sugars enough energy to react together. At this temperature the proteins and sugars fuse, releasing “hundreds of new flavors and aromatic substances” and the food starts to turn brown. At around 320F (160C) “molecular changes continue, and more enticing new flavors and aromas are created…there are now cascades of malty, nutty, meaty and caramel-like flavors.” Now is the time to be careful and pay attention to the temperature, for above about 356F ( 180C) the food begins to char. This destroys the aromas and leaves acrid, bitter flavors. So “watch the food closely and remove it from the heat before it begins to blacken.”

None of this happens when you boil food, because the boiling point of water (at sea level) is 212F (100C) so all these glorious mouthwatering reactions cannot occur.

Let’s pause to think about how some of the other biblical sacrifices were offered, and whether they too underwent the Maillard reaction.

( ברק ן ע ו הל ) THE BURNT OFFERING

During the Temple period there were other animal sacrifices that were roasted over a flame. One of these was called the Korban Oleh (lit. the sacrifice that goes up), but things didn’t stop with the Maillard process. This sacrifice had to be entirely burned on the altar, (although the skin was saved and given to the Priestly family on rotation that day). Nothing was left of it but charcoal and ashes, which were then shoveled out and disposed of in a ritual of its own. This was a popular sacrifice, which was offered for all sorts of reasons: like recovery from a skin disease, the new appointment of a priest, the completion of a Nazirite's vow, after recovery from skin disease, by a woman after childbirth, after recovery from a state of abnormal bodily discharges, conversion into Judaism or as a voluntary sacrifice, when the sacrificial animal could be a young bull, ram, year-old goat, turtle doves, or pigeons.

ברק ן ) AND THE GUILT OFFERING ( ברק ן תאטח ) THE SIN OFFERING ( םשא

Much of the sin offering (the kidneys, their fat, the entrails and part of the liver) was burned on the altar. Sometimes the entire carcass was burned to a crisp, and sometimes it was left for the priests - the Cohanim - who could eat it under certain conditions (Lev. 6:25-30). Most of these rules also applied to the guilt offering.

( ברק ן ימת ד ) THE TAMID OFFERING

This was offered twice a day, every day including Shabbat. It was also brought on the New Moon (Rosh Chodesh) and on Pesach and Sukkot. Most of it was burned on the altar.

17 ( ברק ן םלש ) THE “PEACE’ OFFERING

This was a large category of offerings, some for festivals, some by the Nazarite completing his or her term, and some for just saying thanks. Many had to be brought with bread, and much of the animal was burned, though male Cohanim were entitled to eat some parts that remained.

םבמר לה ׳ השעמ נברק תו 9:6

דַציֵכְו הֵשֲׂﬠַמ .ןָתְּשָׁלְשׁ טֵחוֹשׁ קֵרוֹזְו םָדַּה וֹמְכּ .וּנְרַאֵבֶּשׁ טיִשְׁפַמוּ איִצוֹמוּ .ןיִרוּמיֵאָה רַחַאְו ָכּ נְ מ תַּ חֵ ַ תֶ א בַּ ה רָשָׂ מוּ פַ רְ שׁיִ שׁיִ רְ פַ מוּ רָשָׂ בַּ ה תֶ א ַ חֵ תַּ נְ מ הֶזָחֶה קוֹשְׁו ןיִמָיַּה ןֵתוֹנְו ןיִרוּמיֵאָה םִﬠ הֶזָחֶה קוֹשַּׁהְו לַﬠ יֵדְי םיִלָﬠְבַּה ןֵהֹכְו ַחיִנַּמ וֹדָי תַחַתּ יֵדְי םיִלָﬠְבַּה ףיִנֵמוּ לכַּה יֵנְפִל 'ה 'ה יֵנְפִל לכַּה ףיִנֵמוּ םיִלָﬠְבַּה יֵדְי תַחַתּ וֹדָי ַחיִנַּמ ןֵהֹכְו .חָרְזִמַּבּ ןֵכְו לָכּ ןוּעָטַּה הָפוּנְתּ חָרְזִמַּבּ ןיִפיִנְמ וֹתוֹא ןיִפיִנְמ חָרְזִמַּבּ הָפוּנְתּ ןוּעָטַּה לָכּ ןֵכְו .חָרְזִמַּבּ

What is procedure for bringing these three [types of peace offerings]? [The sacrificial animals] should be slaughtered and their blood should be sprinkled on the altar, as we explained. They are skinned and the portions offered on the altar are removed. Afterwards, the meat is cut up and the breast and the right thigh are set aside. The portions to be offered together with the breast and the thigh are placed on the hands of the owners…

HOW THE KORBAN PESACH DIFFERED

Compared with nearly every other animal scarified in the Temple in Jerusalem, the Passover offering was the only one to be eaten in full by the participants (though the usual bits were offered up on the altar). In fact, one of its requirements was that it be eaten entirely. Noting was left over. It was eaten in small family units and everyone had to have at least a little bit. These small groups ensured that everyone would smell and taste the barbecued lamb. Its aroma and taste were very special, for they were the result of the Maillard reaction. No doubt the memory of it all lingered for a long time afterwards, and just as the memory began to fade, it was time to do it all over again.

Rabbi Johnny Solomon writes:6

Our daf , the final page of Massechet Pesachim – concludes with a discussion about Pidyon HaBen (the redemption of the firstborn), and whether it is the father of the boy, or the Kohen, who recites the Shehecheyanu bracha.

Before proceeding, I should explain that I adopt the view of a number of Acharonim that there are three categories of Shehecheyanu: One category relates to the occasions when Shehecheyanu is recited in response to an annual, seasonal, or cyclical event in time. Another relates to events where a person is happy due to a seasonal event. And another relates to an event that is purely expressive of personal joy in the moment.

However, it is important to note that there were those who disagreed with this approach and took the view that there is just a singular category of Shehecheyanu. For example, Rav Sherira Gaon asserted that all instances of Shehecheyanu are related to an annual, seasonal, or cyclical event in is that we learn from our daf ,( 'ד ה' השועה time. The problem, as noted by Tosfot (on Sukkah 46a

6 https://www.youtube.com/watch?v=5OpQybwBO8Q

18 that Shehecheyanu should be recited at a Pidyon HaBen which is an event that does not occur from time to time (i.e. it is not an annual or seasonal event). Admittedly, some authorities like the Semag respond by claiming that Pidyon HaBen is, in some way, an event rooted in time since it occurs 30 days after the birth of a firstborn boy. However, many do not adopt this approach, and it was due to this ‘problem’ of Pidyon HaBen that led the Rashba to widen his definition of when Shehecheyanu should be recited to include mitzvot of the Torah which do not occur from time to time. However, as mentioned, it seems that all these intellectual gymnastics are only required if one insists that there is just one category of Shehecheyanu – whereas there is ample evident to assert that Shehecheyanu is a multi-faceted bracha.

And this brings us back to today’s daf because, underpinning the debate about whether it is the father of the boy or the Kohen who recites the Shehecheyanu bracha at a Pidyon HaBen, is a broader question about why Shehecheyanu is recited. And though the Gemara’s conclusion does not provide a definitive answer to this question, the very fact that the Gemara rules that it is the father who recites the bracha is suggestive that Shehecheyanu – or at least some examples of Shehecheyanu – are not just said in response to time or mitzvot, but also, in response to moments of personal joy.

Today, as we conclude Massechet Pesachim just days away from Pesach, I look back at the time I have spent with Massechet Pesachim over the past few months, I look forward to the mitzvot of Pesach we will soon be performing on Seder night, and I am filled with joy for the privilege of having learnt, written and shared Torah wisdom - and the opportunity to continue doing so with future Massechtot!

Rachel Scheinerman writes:7

When we began our journey through this tractate four months ago, we reminded readers that Passover in antiquity looked quite a bit different than it does today. Though we associate Passover today with a seder meal and symbolic foods, for Jews of antiquity the meat of the ritual (lousy pun intended) was the paschal sacrifice.

This tractate has borne that out. We worked our way through many discussions mired in the minutest details of the paschal sacrifice before we finally reached more familiar ground — seder rituals — in this tenth and final chapter. (Though who knew there were going to be pages bristling with demons too?) We hope that our extraordinarily talented authors have brought these discussions alive for you.

Today, as we finish the tractate, we return once again to the sacrifice. Specifically, the rabbis close the page by discussing the blessing one says after consuming the paschal lamb, because you cannot put Passover to bed without saying the final blessing. And so we have come full circle.

Or maybe the sacrifice was there all along? Though many of the rituals documented in this last chapter — four cups of wine, matzah, maror, Hallel, and more — are hallmarks of the contemporary Passover seder, this chapter has looked nothing like a Haggadah. (The first full

7 Myjewishlearning.com

19 Haggadah, along with the first full Jewish prayer book, was actually penned by Saadya Gaon in the ninth century — hundreds of years after the Talmud.) That’s because the rabbis were not, in this chapter, scripting a seder as a replacement for the paschal offering. What they were describing is the ritual meal one makes to eat the paschal lamb. The truth is, we never really left the sacrifice at all.

The rabbis didn’t inflate the significance of the paschal sacrifice — it was baked into Jewish tradition from the very beginning. Indeed, knowing the rabbinic obsession with the paschal sacrifice can help us to read the biblical story of the Exodus with new eyes.

If you look carefully at the prolonged negotiations between Moses and Pharaoh in the Book of Exodus, you see that Moses doesn’t begin by demanding the Israelites’ freedom. “Let my people go” is not even close to his first line. Instead, he begins by asking permission to take them into the wilderness to celebrate a festival — language that implies they will offer a sacrifice to God (Exodus 5:1–3). Why would he do this? The text explains: the Israelites couldn’t offer sacrifices to God in Egypt because doing so was an affront to Egyptian religion. The problem with slavery, from the Bible’s perspective, was not primarily a lack of personal freedom — it was the fact that the Israelites could not properly make sacrifices to God.

When Pharaoh denies this request for an out-of-town festival, Moses escalates his demand to complete freedom. But every time he makes this demand, he indicates that the Israelites must be freed to serve the Lord (see Exodus 7:16, 8:16, 9:1, 9:13, and 10:3). This language of “to serve” means specifically to bring sacrifices to God.

Of course, as many will remember, Pharaoh refuses to let the Israelites take their requested worship holiday, God brings plagues and hardens Pharaoh’s heart, further refusals ensue, and Moses escalates his demands to nothing less than complete liberation. Nine plagues later, the climax comes on the eve of the Exodus. Israel is told to slaughter a lamb and mark the doorposts of their homes with its blood. Then the slaves huddle inside and wait for the Angel of Death, who is coming to kill the firstborn Egyptians, to pass over their homes.

Except, that’s not what the text says. God tells Moses that the paschal offering will be an ot lachem, a sign for you. It’s not a sign for the Angel of Death at all! (This actually makes sense: If God could target the first nine plagues at the Egyptians, certainly God knows how to make the tenth a precision strike as well.) No, the paschal offering is a sign for people. For the Israelites, it’s a public declaration of faith in God. For the Egyptians, it is a deliberate affront to their cult and gods. The offensive blood of the paschal offering is boldly smeared up, down and around the entrance of every Israelite house even as the Egyptian homes witness the horror of spilled human blood — deaths that their gods cannot prevent. By performing the paschal offering in Egypt before the Exodus, the Israelite slaves stage the ultimate act of defiance and victory. This is the real redemption — and they do it themselves.

Tuning our attention to the paschal sacrifice allows us to understand a critical dimension of the Passover story. Yes, the redemption would not have happened without God’s might or Moses’ leadership; but it also would not have happened without the Israelites’ decision to enact their own liberation, despite the dangers. As we celebrate Passover in the modern day, and as we sit down to

20 seders that move from commemorating that first redemption to looking forward to the future messianic redemption, we can remember that no redemption, past or future, takes place without us.

AFIKOMAN – “STEALING“ AND OTHER RELATED MINHAGIM

Eliezer Brodt writes:8

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]

8 https://seforimblog.com/2017/04/afikoman-stealing-and-other-related/

21 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.

22 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]

23

“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. Interestingly enough, his rebbe, Rav Dovid Baharan Weisfish, did allow it.[53] Rav Avigdor Nebenzahl writes that he did not understand the reasoning of his rebbe, Rav Shlomo Zalman, since it did not encourage the children to steal but simply helped them stay awake.[54]

24 There is a much earlier work that offers a similar premise. Rav Yosef Yuzpa of Frankfurt writes in his work Noheg Ketzon Yosef that one should not discontinue the minhag that children steal the afikoman and get something in return from their father, as this keeps them awake and they discuss Yetzias Mitzrayim.[55] And as far as the argument that stealing is never permitted, Rabbi Weingarten points to Hilchos Purim, in which we find that some level of damage is permissible for the sake of simchas Yom Tov.[56]

Other Reasons for This Custom[57]

Rabbi Yair Chaim Bacharach of Worms writes in Mekor Chaim that the reason for custom is to teach children to cherish the mitzvos.

Related to all of this is an interesting teshuvah in the anonymous work Shu”t Torah Lishmah. The author was consulted by a talmid chacham who had visited a family on the Seder night, and the head of the household put out a stack of matzah before beginning the recital of the Haggadah so that everyone could recite it over a piece of matzah. When he brought out the matzah, everyone ran to grab a piece. The guest was upset about this, and they explained to him that the purpose was to demonstrate their love for the mitzvah. The guest felt that it was an embarrassment to the mitzvah to act in such a coarse way; in addition, there is an issue not to grab bread greedily. The author of Torah Lishmah pointed to the Gemara in Chullin (133a), which suggests that since they were doing it to show their love for the mitzvah, it was not a problem.[58]

Rav Moshe Wexler, in Birkas Moshe (1902), gives a simple reason for this minhag. We are concerned that we will forget to eat the afikoman; what better way to remember than to have a child remind you since he wants to get his reward?[59]

Deeper Message Behind the Minhag

One last idea about this minhag, which is very much worth quoting, comes from Rabbi Shimon Schwab:

“I personally do not care for the term ‘stealing the matzah.’ It is un-Jewish to steal—even the afikoman! The prohibition against theft includes even if it is done as a prank (see Bava Metzia 61b)… Notwithstanding the fact that children taking the afikoman is not stealing because it is not

25 removed from the premises, it would still be the wrong chinuch to call it ‘stealing.’ Rather, I would call it ‘hiding the matzah,’ to be used later as the afikoman, which is called ‘hidden.’

“There is an oft-quoted saying, although not found in any original halachic source, that all Jewish minhagim have a deep meaning… Thoughtful Jewish parents of old, in playing with their children, always incorporated a Torah lesson into their children’s games. Similarly, the minhag of yachatz, whereby we break the matzah into a larger and smaller piece, with each being used for its special purpose, is also deeply symbolic. The smaller piece, the lechem oni, the poor man’s bread, is left on the Seder plate, along with the maror and charoses. However, the larger piece is hidden away for the afikoman by the children, who who will ask for a reward for its return, and it is then eaten at the end of the meal.

“I heard a beautiful explanation for the symbolism of this minhag from my father. He explained that the smaller piece of matzah, the lechem oni, represents Olam Hazeh, with all its trials and tribulations. This piece is left on the Seder plate along with the maror and charoses, reflecting life in this world, with all its sweet and bitter experiences. However, the larger, main piece, which is hidden away during the Seder, to be eaten after the meal as the afikoman, represents Olam Haba, which is hidden from us during our lives in this world. The eating of this piece after the meal, when one is satiated, is symbolic of our reward in Olam Haba, which can be obtained only if we have first satiated ourselves in this world with a life of Torah and mitzvos. The children’s request for a reward before giving up the afikoman is symbolic of our reward in Olam Haba, which is granted to us by Hakadosh Baruch Hu if we have earned it.”[60]

There is an additional widespread custom of saving a piece of the afikoman for after Pesach.[61] Where does this minhag come from?

In her memoirs, Pauline Wengeroff (b. 1833 in Minsk) wrote: “In some Jewish homes, a single round matzah was hung on the wall by a little thread and left there as a memento.”[62] Mention of this custom is found in the work of a meshumad printed in 1794,[63] and another from 1856.[64] Chaim Hamberger also describes witnessing someone breaking off a piece of the afikoman and saving it as a segulah.[65] The Munkatcher Rebbe used to give out a piece of the afikoman, which some would save for the entire year.[66] In Persia, some also had the custom of saving a piece of the afikoman.[67]

In a book[68] filled with humor, which received a haskamah from Rav Chaim Berlin, a rich man complains to his friend that the mice are eating his clothes. His friend suggests that he sprinkle the clothes with the crumbs of the afikoman that he saves each year. He guarantees that the mice will not eat the clothes as the halachah is that one cannot eat anything after the afikoman!

26

In an even earlier source, the Magen Avraham—Rav Avrohom Gombiner’s classic work on the Shulchan Aruch, first printed in 1692—he makes a cryptic statement in Hilchos Yom Tov (not in Hilchos Pesach) in a discussion of making holes in meat, saying that one should hang the afikoman in such a way that he can make a hole in it with a knife.[69] What is he referring to?

Rabbi Yaakov Reischer (1660-1733), in Chok Yaakov on hilchos Pesach, first printed in 1696, writes that there is a custom to break off a piece of the afikoman and hang it, and he points to this Magen Avraham as proof.[70] Neither of these sources gives us insight into the reason for the practice, but it is clear that it is a segulah done with the afikoman.

The answer may be found in another work of Rabbi Yaakov Reischer. He was asked about his thoughts on the Kitzur Shlah, who writes that there is a problem with hanging the afikoman since it is a bizayon [disgrace] for the food, which is a halachic issue.[71] Rav Reischer says that it is not an issue since it serves to remind us of Yetzias Mitzrayim. He adds that his father and teachers observed this custom.[72]

Rabbi Yair Chaim Bacharach of Worms also writes that the reason for the minhag to hang a piece of the afikoman is zecher l’yetzias Mitzrayim.[73] But why isn’t there an issue of bizui ochlin? Perhaps we can understand it based on Rav Avigdor Nebenzahl’s[74] explanation of the general issur of bizui ochlin, which is that bread is a special gift that Hashem gives us from Olam Haba so it is prohibited to use it in an embarrassing way. However, here one is using it for the mitzvah of zecher l’yetzias Mitzrayim, so maybe that’s why Rav Reisher held that it was not an issue.

From these sources it appears that hanging the matzah has nothing to do with any segulah but is simply zecher l’yetzias Mitzrayim.

The Kitzur Shlah, however, suggests that if one wants to observe this minhag, he should not hang the piece of afikoman but should carry it around with him. He adds that this segulah is a protection from thieves.[75] Rabbi Yair Chaim Bacharach of Worms also mentions that the piece of afikoman is a segulah for protection when traveling, but he does not quote a source for this.

27 In other early segulah sefarim, we find different segulos associated with the afikoman. In a rare work first printed in 1646, we find that it protects one from mazikim. At the end of the same work, the author writes that it can protect one from drowning at sea[76]; Rav Binyamin Baal Shem makes the same statement.[77] Rabbi Zechariah Simnar’s Sefer Zechirah, first printed in 1709, states that the piece of afikoman protects one from mazikim. This last source is an additional reason for the widespread observance of the custom because the sefer was extremely popular in its time and was reprinted over 40 times.[78]

One famous personality who actually used this segulah was Sir Moses Montefiore. When he found himself in the midst of a terrible storm, he cast a piece of afikoman into the sea. His family used to commemorate this miracle each year.[79]

In the anonymous work of a meshumad printed in 1738, he says it is used to ward off the evil eye.[80] Rav Yisachar Shlomo Teichtal has a very interesting teshuvah on this segulah. He writes that in the Shulchan Aruch it appears that the afikoman has all the dinim of the korban Pesach; with that comes the problem of leaving behind even one piece. He says that one should leave a piece behind for this segulah only from the matzah of the second night. He says that the people in Eretz Yisrael should save a regular piece of matzah. He then cites the Yosef Ometz, who writes that he made sure not to lose one crumb of the afikoman, so how could one possibly save a piece for the entire year?[81] His suggestion at the end is that it is better to save a regular piece of matzah.

Rav Chaim Hakohen, a talmid of Rav Chaim Vital, writes in his work Tur Barekes that there is a special segulah to save and hang a piece of matzah for the entire year and that it protects one from mazikim.[82] This practice is also cited in the very popular anonymous work Chemdas Yamim, which was first printed in 1731.8[3] Rabbi Moshe Chagiz (1671-1751) writes the same about the segulah, [84] as does Rav Dunner.[85] All of these sources appear to say that the segulah is not specifically associated with a piece of the afikoman.

Until 2010, these was the array of earlier sources known for this custom. In 2010, a fascinating manuscript of Rav Chaim Vital (1543-1620) was printed for the first time—Sefer Hape’ulos.[86] Rav Chaim Vital is best known in the realm of Kabbalah; he was the primary student of the Arizal, entrusted with disseminating his teacher’s works.

What makes Sefer Hape’ulos especially interesting is that we see Rav Chaim Vital in a different light than he was previously known. In the first part of this work, we see him as a doctor of sorts. He provides remedies to people for all kinds of illnesses—asthma, infertility, headaches, toothaches and many other conditions. Much of his advice was based on segulos and the like. In this work, he shows a familiarity with medical procedures of that period. He quotes advice that he had read in various medical works. There is also a section on alchemy. The whereabouts of the actual manuscript are a mystery. Rumors are that it is being sold page by page as segulah, and each page fetches a large sum of money. But copies of the manuscript are accessible on various databases.

28

In this work, Rav Chaim Vital writes that to calm the sea in a storm, one should take a kezayis of the afikoman and throw it into the sea.[87] According to this statement, we see that Rav Vital does not agree with the sources saying that the afikoman should be regarded as regular matzah. Furthermore, we see that he was not concerned with Rav Teichtal’s issues as he was in Eretz Yisrael and he still said the afikoman should be used. Burning with the Chametz

One last aspect of the treatment of the afikoman comes from Rav Schick, who says that since the afikoman is eaten as a zecher of the korban Pesach, we should keep a piece of it to burn with the chametz in order to remind us that any leftovers of the korban Pesach were to be burned.[88] Rav Dunner did the same.[89] The aforementioned work of a meshumad, printed in 1856,[90] mentions this aspect of the custom.9

NOTES

[1] For sources on this topic that helped me prepare this article R’ Moshe Katz, Vayaged Moshe, pp. 118-120; R’ Moshe Weingarten, Seder Ha-Aruch 1 (1991), pp. 336-338; R’ Y. Lieberman, Chag Hamatzos, pp. 458-460; R’ Avrohom Feldman, Halacha Shel Pesach, pp. 299-302; R’ Chaim David Halevi, Shonah Bishonah (1986), pp. 144-148; R’ Tuviah Freund, Moadim Li-Simcha (Pesach), pp. 340-354 [=Tzohar 2 (1998, pp. 196-206]; Pardes Eliezer, pp. 158-172; S. Reiskin, Yedah Ha-Am, 69-70 (2010), pp. 114-121 [Thanks to R’ Menachem Silber for this source]. See also, R’ Melamed, Hadoar 69 (1990), pp. 13-14. [2] Ruchoma Shain, All for the Boss, (Young readers edition) (2008), pp. 6-7. [3] Raphael Patai, Apprentice in Budapest: Memories of a world that is no more (1988), p. 156. [4] Norman Salsitz, A Jewish Boyhood in Poland: Remembering Kolbuszowa (1999), pp. 166-167. [5] A. Z. Hurvitz, Zichronot Fun Tzvei Dorot (1935), p. 138. [6] Benjamin Lee Gordon, Between Two Worlds: The Memoirs of a Physician (2011), p. 24. [7] R’ Shlomo Tzvi Schueck, Seder Haminhagim, (1880) p. 69b. About R’ Schueck, see Adam Ferziger, “The Hungarian Orthodox Rabbinate and Zionism: The Case of R. Salamon Zvi Schück”, Eleventh World Congress of Jewish Studies (Jerusalem, Israel, July 1993). I hope to return to him in a future piece. [8] See the critical edition of this work printed in 1997, p. 67. [9] P. 64. [10] H. Baer, Ceremonies of Modern Judaism (1856), p. 149. [11] R’ Z. Yavrov (ed.), Ma’aseh Ish Vol. 5 (2001), p. 19. [12] R’ A. L. Horovitz (ed.), Orchos Rabbeinu Vol. 2 ( p. 78. [13] R’ Y. Turner & R’ A. Auerbach (ed.), Halichos Shlomo (Moadei Hashanah: Nissan-Av) (2007) p. 260; R’ T. Freund, Shalmei Moed, (2004) p.400. [14] R’ M. M. Schneersohn, Haggadah Shel Pesach Im Likutei Tamim Vol. 1 (2014), p. 11. See also p. 179. [15] R’ Y. Shlezinger, Meorot Yitzchak (2012) p. 345. [16] R’ S. Gaguine, Keser Shem Tov Vol. 3 (1948), p. 176. [17] Halichos Teiman (1968), p. 22. See also, R’ Razabi, Hagadah Pri Etz Chaim, p. 337-338; R’ Harari, Mikroei Kodesh, p. 209. [18] Meorei Or, Od Lomoed, p. 178a. The Orchos Chaim (Spinka). 473:19 quotes this piece. See R’ Yisachar Tamar, Alei Tamar, Moed 1, p. 311. On this work see the important article of Yakov Speigel, Yerushaseinu 3 (2009, pp. 269-309. About this specific piece see Ibid, pp. 279-289; R’ Dovid Zvi Hillman, Yeshurun 25 (2011), p. 620. [19] Gamliel Ben Pedahzur, The Book of Religion, Ceremonies and Prayers of the Jews, London 1738, pp. 54-55. On this work see C. Roth, Personalities and Events in Jewish History, pp.87-90, David B. Ruderman, Jewish Enlightenment in an English Key, Princeton University Press 2000, pp. 242-49. [20] See Hanaghot HaMarshal, pp. 10-11; Magen Avraham, 473:22; Chidushel Dinim Mei-Hilchos Pesach, p. 38. See Rabbi Chaim Benveniste, Pesach Meuvin, 315; Vayagid Moshe, pp. 116-117. There are numerous sources for putting on short skits at the seder I hope to return to this in the future. [21] See Rabbi Yechiel Heller, Or Yisharim, p. 3b; R’ Reuven Margolis, Haggdas Baer Miriam (2002), p, 26.

9 * A version of this article was printed in April of last year in Ami Magazine.

29 [22] The Haggadah is now online here (http://jnul.huji.ac.il/dl/mss-pr/mss_d_0076/). See Bezalel Narkiss and Gabriella Sed-Rajna article about this Hagdah available there. Thanks to Rabbi Mordechai Honig for pointing me to this source. [23] On this haggadah see Y. Yudolov, Otzar Haggadas, p. 2, # 7-8. See also Rabbi Charles Wengrov, Haggadah and Woodcut, (1967), pp, 69-71; the introduction to the 1965 reprint of this Haggadah; Yosef Yerushalmi, Haggadah and History, plate 13; See also Yosef Tabori, Mechkarim Betoldos Halacha (forthcoming), pp. 461-474. I hope to return to this Hagdah in a future article. [24] Sich Yitzchack, p. 21a. About this Gaon see the Introduction of R’ Adler in his recent edition of his Pnei Yitzchchak- Apei Ravrivi. [25] Mekor Chaim, Siman 477. This incredible work was first printed from manuscript in 1988. [26] Chok Yaakov, 472:2. About him see S. Shilah, Asufot 11 (1998), pp. 65-86. [27] Noheg Ketzon Yosef, p. 222. [28] See his siddur, volume 2, p. 48. This comment is from the recent additions printed from the manuscript of his siddur. [29] The first to tie it to this Gemarah was Chok Yakov (1696), R’ Yakov Emden; R’ Yedidya Thia Weil, Marbeh Lisaper, (1791), p. 7a; R’ Shimon Sofer (son of the Chasam Sofer), Mectav Sofer p. 110b; R’ Tzvi Segal, Likutei Tzvi, (1866) p. 28; R’ Shlomo Tzvi Schueck, Seder Haminhaghim, (1880) p. 69b; Sefer Matamim, p. 154; Meir Ish Sholom, Meir Ayin Al Seder Vehagadah Shel Leli Pesach, (1895), p. 34; Rabbi Yeshayah Singer, Mishneh Zichron, (1913) p. 180; R. Avraham Eliezer Hershkowitz, Otzar Kol Minhaghei Yeshrun (St. Louis, 1918), p. 136. See also Daniel Goldschmidt, Haggadah Shel Pesach (1948), p. 22 [This piece does not appear in his later edition]. See the interesting Teshuvah on this from R’ Munk, Pas Sudecha, Siman 51. [30] Related to this, see Shu”t Torah Lishmah, #138 where he describes a custom on the Seder night. [31] See Rashi; Rashbam; Riaz. [32] Rambam, Chometz Umatzah 7:3. [33] See R’ Saul Lieberman’s Tosefta Kifshuto, Pesachim, p. 653; R’ Yisachar Tamar, Alei Tamar, Moed 1, p. 311; Meir Ish Sholom, Meir Ayin Al Seder Vehagadah Shel Leli Pesach, (1895), pp. 34-35; Yosef Tabori, Pesach Dorot, p. 254; Shmuel & Zev Safrai, Haggadas Chazal, (1998), pp. 47-48. [34] See Rashbam; Sefer HaMichtam; Maharam Halewa; Rabbenu Yerchem; Meiri. See also Ri Melunel and the Nimukei Yosef. See also Mahril, p. 114. [35] This topic is dealt with at great length in Rabbi Mordechai Breuer’s Pirkei Mo’adot, pp. 171-192; Shama Friedman, Tosefta Atiktah, pp. 439-446. See also Rabbi Yosef Dubovick’s unpublished paper on the topic [many thanks to him for making it available to me]. See also Hagada Shel Pesach, Mesivtah, pp. 101-107. For more on this see the excellent recent work of Dovid Henshke, Ma Nishtna (2016), pp.271-299, 397-405. [36]. See Chinuch Mitzvah 10. [37] Chinuch Mitzvah 20. [38] See R’ Chaim Berlin, Nishmat Chaim, p. 179. Yechezkel Kotik describes in his memoirs (Ma She’ra’iti, p. 164) getting nuts on Erev Pesach. See also Pauline Wengeroff, Rememberings, p. 44 who also describes getting nutson Pesach. [39] See R’ Chaim Berlin, Shut Nishmat Chaim (Bei Brak), Siman 50. [40] Chock Yakov, 473:28 see also Mahril, p. 98; Yosef Tabori, Pesach Dorot, (1996), pp. 212-244; R’ Yosef Schachar, Hod Vhadar Kevodo, pp. 124-125 [A Letter of Rabbi Chaim Berlin]; my Bein Keseh La-asur, pp. 148-153. [41] See Yosef Tabori, Pesach Dorot, ibid. [42] See Drasha of the Rokeach, p. 97 [43] Seder Hayom, p. 153 [44] Drasha of the Rokeach, p.98. [45] Drasha of the Rokeach, p.98. [46] See Drasha of the Rokeach, p. 9. But see Magan Avrhom 473:25 and Chock Yakov 473:33. [47] See Magan Avrhom, 473:27; Seder Haaruch, 1, p. 388-390. [48] Maagal Tov, pp. 62. On this work see my article in Yeshurun 26 (2012) pp. 853-874 and my earlier article in Ami Magazine, September 27, 2012 Is the Zoo Kosher? [49] See the collection of sources in Rabbi Tovia Preshel, Or Yisroel 15 (1999),pp. 149-151; Rabbi Yisroel Dandorovitz, Yechalek Shalal (2014), pp. 92-98. It appears that the Barcelona Haggadah, produced after 1350, is the earliest record of the custom to place the Seder Plate on someone’s head during the recitation of Ha Lahma Anya [Thanks to Dan Rabnowitz for this source]. [50] Hagadas HaGershuni, p. 58 [51] Yehudei Poras, pp. 25, 26-27. [52] Shut Mili D’avos (3:14). [53] Orech Dovid, p. 107 [54] Hagadah Yerushlyim Bemoadeah,p. 55. See also R’ Harari, Mikroei Kodesh, p. 209 [55] Noheg Ketzon Yosef, p. 222. [56] Seder Haaruch 1, p. 338. However see the Aruch Hashulchan 696:10 who says today we are not on such a level. [57] For additional reasons see R’ Shimon Sofer (son of the Chasam Sofer), Mectav Sofer p. 110b; R’ Yisroel Margolis Yafeh, Shut Mili D’avos (3:14); Rabbi Yeshayah Singer, Mishneh Zichron, (1913) p.67a. [58] Shut Torah Lishma, #138. On this work see: M. Koppel, D. Mughaz and N. Akiva (2006), New Methods for Attribution of Rabbinic Literature Hebrew Linguistics: A Journal for Hebrew Descriptive, Computational and Applied Linguistics; M. Koppel, J. Schler and E. Bonchek-Dokow (2007), Measuring Differentiability: Unmasking Pseudonymous Authors, JMLR 8, July 2007, pp.1261-1276; R’ Y. Liba, Shevet MeYehudah, pp. 213-236; R’ Yakov Hillel, Ben Ish Chai (2011), pp. 410-422; (excellent) intro-

30 duction to the new edition of this work; Levi Cooper, A Bagdadi Mystery: Rabbi Yosef Chaim and Torah Lishmah, JEL 14;1 (2015), pp 54-60. [59] Birchat Moshe, pp. 15-16 [60] Rav Schwab on Prayer, pp. 542-543. [61] R’ Menachem Kasher, Torah Shlemah, 12:286; Rabbi Moshe Weingarten, Seder Ha-Aruch 2 pp.244-245; Pardes Eliezer, pp.172-179. The most recent discussion of this custom is by R’ Bentzion Eichorn where he devoted a complete work called Simchat Zion (2008) (73 pps.) devoted to the many aspects of this minhag. See also D. Sperber, The Jewish Life Cycle, p. 585. [62] Rememberings, p. 45. [63] H. Isaacs, Ceremonies, Customs Rites and Traditions of the Jews, London 1794, pp. 111. [64] H. Baer, Ceremonies of Modern Judaism, Nashville 1856, p. 149. [65] Tzefunot 11 (1991), p.97. [66] Darchei Chaim Ushalom, pp. 193-194. [67] Yehudei Poras, p.27. [68] Osem Bosem, p. 35. [69] Siman 500:7. For a possible early source for this dating to 1550 see Y. Yuval, Two nations in your Womb, p.245. [70] Chok Yakov, 477:3. [71] Kitzur Hashilah, p. 67a. See Hatzofeh Lichochmas Yisroel 9 (1925), pp.235-241 for an additional problem with observing this custom. [72] Shut Shevous Yakov, 3:52. [73] Mekor Chaim, Siman 477. [74] Yerushalayim BeModeah (Purim), p. 258. [75][76] Derech HaYashar, p. 8, p. 42. [77] Amtachas Binyomin, p. 18. [78] Sefer Zechira, p. 271. On this work see my Likutei Eliezer, pp. 13-25. [79] See Cecil Roth, Personalities and Events in Jewish History, p. 85. See also Abigail Green, Moses Montefiore: Jewish Liberator, Imperial Hero (Cambridge, Mass. Harvard University Press, 2010, pp. 82-83 and 447 n.104. [Thanks to Menachem Butler for this last source]. [80] Gamliel Ben Pedahzur, The Book of Religion, Ceremonies and Prayers of the Jews, London 1738, p.78. Earlier on p. 55 he mentions some carry it with them as a segulah when traveling to stop a storm. [81] Mishnat Sachir, # 122. [82] See also R’ Dovid Zechut, Zecher Dovid, 3:27, p. 183. [83] Chemdas Yomim, Pesach, p. 26 b. On this work see my Likutei Eliezer, p. 2. [84] Eleh hamitzvos 19, p. 58. [85] Minhagehi Mahritz Halevi, p. 167-168. [86] On this work see Gerrit Boss, extensive article “Hayyim Vital’s Practical kabbalah and Alchemy; a 17th Century book of secrets” in the Journal of Jewish Thought and Philosophy, Volume 4, pp. 54-112. See also my Likutei Eliezer, pp.46-89. [87] Sefer Hape’olot p. 241. In 2015 a beautiful haggadah, Hagaddas Medrash BiChodesh, (2015), was printed for the first time of R’ Eliezer Foah (died 1658) talmid of the Remah Mi Pano where he also brings this segulah of throwing it in to the sea (pp. 19- 20). The editor incorrectly writes that this is the first source for this segulah. [88] Siddur Rashban, 33b. [89] Minhagehi Mahritz Halevi, p. 167-168. [90] H. Baer, Ceremonies of Modern Judaism, Nashville 1856, p. 149.

RAV GEDALIAH SCHWARTZ (OBM) WROTE:10

For many centuries it became the minhag for the Rav to deliver an extended Torah discourse on Shabbos Hagadol.

Once, in the Galician village of Lipska, the Rav known as Reb Mendele Lipsker, the father of the famous Chasidic master, Rav Naftali of Ropshitz, began his Shabbos Hagadol drasha with the following observation, “It has become customary for rabbonim to begin their talks with a difficult question on the Rambam and attempt to resolve it during the course of the drasha. Now, the

10 https://www.crcweb.org/Passover/5780/cRc%20Pesach%20Book%202020.pdf

31 Rambam clearly rules that every Jew must fulfill the mitzvah of eating matzah on Pesach, etc., and Rambam also rules that it is absolutely prohibited to steal anything.

Now we have a great problem – the poor people who don’t have enough money to purchase matzah, how can they avoid the prohibition of ‘stealing’ in order to fulfill the mitzvah of ‘achilas matzah’? However, the answer to this question is quite simple.

There is an obligation on every Jew to provide matzah and all other Pesach necessities for the poor, and consequently there will be no difficulty in reconciling the words of Rambam.

Matzah will be available for the mitzvah without contravening the injunction against g’neva – .( רעז ןעטלא רצוא - חספ ) ואנ ופ ן ”.stealing

THE LOTTERY

Yair Hoffman writes:11

There was once a lottery where the organizers of the lottery had raffled off a Shas. The Chazon Ish was present when the results of the lottery were said over. He told the winner the following: “Every Jew is obligated to know all of Shas. He that does not do so will be punished. The only thing is that people have an excuse. They can say that they did not have the requisite seforim. But he that has a Shas and does not know it will be punished two-fold.” The story is cited in the second volume of Maaseh haIsh (page 63.)

The Rambam (Chapter one of Hilchos Talmud Torah) writes that it is an obligation for everyone to learn all of Torah sh’b’ksav as well as Torah sh’b’al peh. Rav Meir Chodosh zt”l used to exhort his students about their halachic obligation to come up with a plan to finish Shas. Indeed, while he and Rav Michel Yehudah Lefkowitz zt”l were bochurim learning in yeshiva they devised just such a plan (See Darchei HaChaim page 272).

The Maaseh Rav (letter 6) cites the view of the Vilna Gaon that everyone should learn at least 2 blatt a day. The Hanhagos of Rav Moshe Cordevero (#34) states that a person must complete Shas three times in his lifetime. It is said that the Noam Elimelech would not allow anyone to join his Chevra Kadisha unless he had previously completed all of Shas.

In the Sefer Chofetz Chaim al HaTorah, it is related that the Chofetz Chaim once asked Rav Yisroel Salanter if it is preferable to learn one topic in great depth or two learn several topics but not to the full depth of one’s understanding. Rav Yisroel responded that learning only one topic in great depth is tantamount to someone in need of an entire set of clothing only purchasing a hat.

11 http://www.5tjt.com/finishing-shas/

32 Rav Nosson Tzvi Finkel zt”l taught his students to become “Shas Yidden” and to strive to complete it. Rav Chaim Katzenellenbogen Shlita of Meah Shearim attests that Rav Zelig Reuvain Bengis zt”l completed Shas at least 101 times.

33