JOSEPH KUSHNER HEBREW ACADEMY 5779 MIDDLE SCHOOL PESACH HAGGADAH 2019 Joseph Kushner Hebrew Academy 110 South Orange Ave Livingston, NJ 07038 (862) 437-8000 www.jkha.org

תשע"ט The 2019- Joseph Kushner Hebrew Academy Middle School Haggadah

הגדה של פסח

Editor Rabbi Yaacov Feit

Cover Design Ayala East Tzofiya Pittinsky

Contributors JKHA Middle School Faculty and Students

Dedicated by Sherry and Henry Stein in memory of their parents:

Arie & Eva Halpern Dr. Morris & Shifra Epstein Bernard Stein

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2 It is the night that we have all been waiting for. The preparation for the night of the Seder has no parallel in the Jewish calendar. Weeks of tireless effort and seemingly endless expenditures culminate in this anticipated night. We bake matzah, clean our houses, purchase or kasher new dishes, prepare our kitchens, cook, search for chametz and burn the chametz. Halacha even ensures that we prepare for the recitation of the Haggadah itself. The Rama (Orach Chaim 430) writes that during the time of mincha on Shabbat Hagadol, one should recite the main part of Maggid. We come to the Seder night more than ready to fulfill our obligation to pass on the story of Yetziat Mitzrayim together with its fundamentals of emunah to our children. And yet, each year I find myself handicapped. The hour is late and the children are tired. Engaging various types of children with different learning styles and personalities with ages ranging from pre-school through high school seems like a daunting task. Not to mention all the distractions. And sometimes I feel that the celebrated Haggadah itself presents to us one of the biggest challenges. Rather than simply using the story of the Exodus clearly delineated and described in Sefer Shmot, the Haggadah uses a set of esoteric pesukim from the ritual of bringing bikkurim that make reference to the story of Pesach. Why did the Haggadah choose to use the pesukim of Arami Oved Avi to tell the story, rather than the more obvious pesukim in Sefer Shmot? explained that the author of the Haggadah specifically זצ"ל Rav Yosef Dov Soloveitchik chose these pesukim because the only way to understand them is with Torah SheBaal Pe, the oral tradition. On the night of transmission of mesorah, our tradition, we use the pesukim of Arami Oved Avi and the explanations given to us by Chazal to teach the Pesach story, to demonstrate to our children that our tradition rests on the Oral Law. Our mesorah cannot just be read from a book. It needs to be taught and passed down from parent to child, from teacher to student. The story of the Exodus cannot simply be read or stated. There needs to be a back and forth and a give and take. There needs to be questions and answers, debates and discussions. It is through this dialogue, represented by the pesukim used by the Haggadah, that we demonstrate to our children that our mesorah comes from a rich heritage that was passed down from generation to generation that they are now a part of. That is why it is essential to involve the children during the night of the Seder. Their involvement introduces them into the chain of our Torah SheBaal Pe that they will carry onto the next generation. It is with this in mind that we embark each year on this Haggadah project. This Haggadah including divrei Torah from our 6th-8th grade students themselves brings our children into the transmission of our mesorah. This is where they become a part of the chain and begin to tell our story. I am truly indebted to the Middle School Judaic Studies Faculty, true transmitters of our mesorah, who worked tirelessly to bring this project to fruition. We are once again so grateful to Mr. and Mrs. Henry and Sherry Stein for their generous sponsorship of this Haggadah. They are true partners in our mission to pass on our legacy to the next generation. Finally, we are so thankful to and proud of our students who demonstrated through their participation in this project that they are both recipients of and teachers of our Torah SheBaal Pe ready to continue the transmission of our holy heritage.

Chag Kasher Vesameach, Rabbi Yaacov Feit

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דברי תורה לפסח by the Rebbeim and Morot of the Joseph Kushner Hebrew Academy Middle School

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6 Looking to the Future By Rabbi Eliezer Rubin, Head of School and Klatt Family Rosh Hayeshiva

By no means was the Exodus from Egypt quiescent. The Torah describes a frenzied and frenetic redemption, fraught with excitement and punctuated by the unknown. So quick was the Jewish people’s departure from Egypt that they barely had time to bake bread, only matzoh. The matzoh represents their hasty departure. It was a form of an expulsion that would never be repeated again: an expulsion of redemption not of affliction. If we were to imagine the people’s transformation from slavery to free people, as we are commanded to do during the seder, marching out of Egypt with pride and vindication, passing the humbled slave masters and taskmasters, we would probably see ourselves thinking only in the moment. Imagine ourselves basking in the justice of liberation, gratified by the hand of G-d's justice, and euphoric about our freedom and relieved to escape torment. But a close examination of the text demonstrates that the focus of the Jewish people was not in the moment but it was looking far into the future. Recognizing that miracles are situational and episodic, Moshe began instructing the people about the traditions of Judaism to be passed on well beyond the Exodus. Torah is transmitted from generation to generation through ideas, dialogue, questioning, and study. In three different references beginning from chapter 12 through the middle of chapter 13, Moshe references the future Jewish child who will ask a question and who requires an answer. More important than the question is the questioner. It is a child. As if to tell us that, according to Rabbi Sacks, the Jewish ideal will be transmitted from adult to child. In other words, Jewish education. Through God's vision and direction, Moshe intuited and exhorted that the strength of the Jewish people will be inextricably connected to the strength of Jewish education. Children would need to learn the lessons of history, starting from the struggles of our forefathers through the famine in Canaan to the slavery in Egypt and to the redemption of our people. Children will learn to understand that embedded in history is the miraculous story of the Jewish people. It needs to be evidenced that each child is a link in the chain of Jewish history. Leaders, cultures, communities, nations and global powers will reach their zenith and retreat into the annals of history. Whereas the enduring nature of the Jewish people as told through the Exodus of Egypt and the retelling of the story every year will be the testament to our faith and will underscore the urgency of our message. Moshe was a great leader because he inspired justice, demanded integrity and was selfless and humble. But his leadership was even more outstanding because he thought of the future. Leaders who only see the moment misdirect their people. Of course, Moshe was in the moment, he fought for his people and carried Joseph's bones through the Red Sea; but he was equally as concerned for the future. When your child should ask, “what does that mean?” you will begin a conversation about the meaning of Judaism, the importance of tradition and the lessons of history. You will be a teacher and contribute to the ongoing story of our eternal people fortified by education and sustained by study.

Asking Questions By Mrs. Debbie Finkelstein, Principal of JKHA

In the Haggadah, there are the four children: one wise, one rebellious, one simple and one who does not know how to ask. From reading about these children, the commentaries have come

7 to the conclusion that children should ask questions and that the Pesach narrative should begin with questions asked by a child. The parents at the Seder should encourage the children to ask questions. This approach is aligned with our beliefs, based on asking questions. Our students at JKHA are provided with positive encouragement in both their Judaic and General studies classes to ask questions and the class is set up as a safe environment where the students are comfortable grappling with incorrect questions and answers. For the Rabbis though, a question is more valuable than an answer, teaching us to value exploration and not discovery. Elie Wiesel echoed the words of the Rabbis by asking, “When will you understand that a beautiful answer is nothing? Nothing more than illusion! Man defines himself by what disturbs him and not by what reassures him. When will you understand that you are living and searching in error, because G-d means movement and not explanation?” The importance of questioning is continually reinforced in Jewish learning. Avraham, the very first Jew we often learn about, has the chutzpah to question G-d’s decision making ability by asking G-d whether he will sweep away the innocent along with the guilty. Moshe also follows the legacy by asking G-d why he was chosen to lead the Jewish people out of Egypt. According to some commentators, it was the very fact that he asked this question that made him fit to lead since a question is a true sign of humility as we admit what don’t know or understand. Isadore Rabi, winner of a Nobel Prize in physics, was once asked why he became a scientist. He replied, “My mother made me a scientist without ever knowing it. Every other child would come back from school and be asked, ‘What did you learn today?’ But my mother used to ask: ‘Izzy, did you ask a good question today?’ That made the difference. Asking good questions made me a scientist.” It is important at the Seder to know and to teach this to our children. Not every question has an answer we can immediately understand. There are ideas we will only fully comprehend through age and experience, others that take great intellectual preparation, and yet others that may be beyond our collective comprehension at this stage in our lives. Even the great Newton, founder of modern science, understood how little he understood, and put it beautifully: “I do not know what I may appear to the world, but to myself I seem to have been only a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.” Rabbi Lord Jonathan Sacks was quoted as saying “In teaching the children to ask and keep asking, Judaism honored what Maimonides called the “active intellect” and saw it as the gift of G-d. No faith has honored human intelligence more.” There is a unique fulfillment of teaching Torah on the Seder night as a vehicle to perform the mitzvah of telling about Yitziat Mitrayim. The mitzvah of teaching Torah uncovers hidden ideas, gives expression to the geulah we celebrate, and ultimately reveals hidden evidence of Hashem’s presence. Since focus is essential to teaching Torah, Chazal required one to focus on the night’s learning through the medium of questions. Through the questions, one prepares himself to focus and receive the learning of the Seder; children will feel the humility necessary for successful learning, and the mitzvah of teaching Torah will be performed in its complete form. On Pesach, we give each child a voice, not so much in order to facilitate the answers, but more to demonstrate the excitement and empowerment of questions.

8 Being an Eved Hashem, A Lifelong Process By Ms. Danielle Goldstein, JKHA MS Assistant Principal

At Yetziat Mitzrayim, when Hashem did one of the greatest miracles of all time, the Jewish people became the servants of Hashem. Even though Bnei Yisrael felt a tremendous amount of hakarat hatov for all that Hashem did, they did not know what it meant to be a true eved Hashem. What was this new found relationship that we, Bnei Yisrael took on during Yetziat Mitzrayim? A person who ”.גדול המצווה ועושה ממי שאינו מצווה ועושה“ ,The gemara in Kiddushin 31a states does something after being commanded is greater than the one who does it without being commanded. One would have thought that someone who takes something upon himself would be on a higher level than someone who does something because he has to. Why is it that being commanded to do something and fulfilling it seems to be a higher level than volunteering to serve Hashem without being commanded? Rav Aharon Lichtenstein suggests that the very essence of man is that he is a “commanded” being. A Jew has to go through life understanding that he is doing what Hashem has commanded of him. This, he explains, is the very essence of being an eved Hashem. A person who is doing what he is commanded to do is therefore on a higher level than one who volunteers because he has a greater feeling of responsibility for his actions. As Jews, we must go through life feeling that we are responding to the call of Hashem. This is the essence of what it means to be an eved Hashem. With this background, we must ask, are we simply supposed to act like robots in order to submit to Hashem because that's what a servant of G-d must do? Rav Lichtenstein explains that we have the unique opportunity to work and train ourselves to reach the ideal balance in which we are so connected to Hashem and his mitzvot that we want to do what Hashem commands of us. Throughout our lives we must strive to shape our spiritual world so that we want to do whatever Hashem wants. This, he says is the appropriate place to find self-fulfillment within avodat Hashem. Everything starts from the obligation to fulfill Hashem’s will; from there, one can find our own self-fulfillment. It is this attitude toward life that Bnei Yisrael were supposed to achieve through Yetziat Mitzrayim, when they became avdei Hashem and it is this attitude that we must constantly work on to continue to be avdei Hashem in our daily lives.

Passing on the Mesorah By Rabbi Dovid Selengut, Dean of Students

Rabbi Eliyahu Lopian would begin his seder with the following observation. “We are sitting here tonight conducting our seder as are all the Jews in this city, throughout the country, and around the world. All Jews are drinking four cups of wine and eating three matzot and are reciting the Haggadah. Where did everyone learn how to lead a seder? We all received the tradition from our parents when we participated in their seder. They learned it from their parents. This continued from generation to generation, back to the period of the Rishonim, who received it from the Geonim, who received it from the Amoraim, who received it from the Tanaim, to the Anshei Kneset Hagidolah who received it from the prophets, who received it from the elders, all the way back to Moshe and Aharon and the Jewish people who experienced leaving Egypt.”

9 Our seder tradition and the mitzvot we perform, are built on a firm foundation of undeniable mesorah. It is now up to us to impart that mesorah to our children and those present at the seder. There is a saying that says, "A chain is as strong as its weakest link." It is our responsibility to see to it that the chain of our mesorah stays strong and vibrant for years to come by imparting lessons of emunah in Hakadosh Baruch Hu to our family.

Answering the Rasha By Rabbi Dovid Sukenik, Mashgiach Ruchani

According to some commentaries on the Haggadah, we never really answer the Rasha. Rather, we blunt his teeth and then we talk to the Tam. Why don’t we respond to the Rasha? Perhaps the reason is that as long as you view the child as a rasha, you can’t rebuke him. Shlomo Mishlei 9:8). The simple meaning is) "אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך" ,HaMelech teaches us that you shouldn’t bother rebuking a cynic because he will just come to hate you, but you should give rebuke to a wise person because he will love you for it. The Shelah Hakadosh suggests a different explanation. When you give rebuke, you should not tell the person that he is a leitz (scoffer) and he should change his ways, because then he won’t listen. Rather, you should approach the matter by telling him that he is really a chacham (wise person) and his actions are not befitting of his stature. In this way, he will listen to you and will be willing to change. As long as you look at the child and see a rasha, you can’t answer him. Wait until you take a look at his good side and see all the positive things that he does. Look at all the difficult obstacles that have been thrown his way. Only when you see him as a tzaddik and you can tell him so, do you have permission to rebuke him. Only then will the mussar be heard.

A Lasting Investment By Rabbi Reuven Greenberg

The entire story of Pesach revolves around the many open miracles that Hashem performed on behalf of Bnei Yisrael. From the beginning, with the three signs that Hashem showed Moshe, to the Ten Plagues, and culminating with the splitting of the Yam Suf, Hashem revealed himself in a magnificent fashion to Bnei Yisrael. Yet, when confronted with difficulties and challenges Bnei Yisrael would complain and revert back to a negative mindset. Why was this the case? Open miracles may be spectacular, but their effect seems to pass quickly because the recipients of the miracles did not have a full investment in the process. In most cases, Bnei Yisrael were the benefactors of the miracles that were given to them as a gift from Heaven in order to extricate themselves from their difficult situation. As the Gemara states, a person will benefit more from one measure of produce that he worked for and invested time into, as opposed to nine measures of produce that were given to him. The open miracles that Hashem did for us removed us from our bondage and gave an immediate sense of freedom which we so desperately needed yet the ultimate is when we invest in Hashem and Hashem invests in us.

10 Believing in the Redemption By Mrs. Shirley Gantz, Director of Educational Programming

In the section of the Hagaddah that speaks about the four sons, there is one son mentioned who we call the "Rasha". The Rasha is the son who challenges everything about the story of Yetiat Mitzrayim. As a result of the fact that the son removes himself from the nation by asking why "you" are doing all of these actions, instead of "we", the Hagaddah guides the parent to respond to this son in a very harsh way. We are told to tell this wicked son that if he would have been in Mitzrayim, he would not have been rescued. Rav Yitzchak Mirsky poses the following question. How can we say with certainty that this person would not have been redeemed in the times of Mitzrayim? Rav Mirsky explains that this is an important lesson for all of us. The criterion for being redeemed is the belief that you will be redeemed. The people in Mitzrayim who were saved were those who believed that it would happen. By questioning the entire geula from Mitzrayim, the Rasha is removing himself from the list of people who were worthy to be redeemed. He explains that this is the same situation as today. We are certainly at the beginning of the ultimate geula and those of us who believe may be zoche to experience the final redemption. If we do not believe, we are unlikely to experience the ultimate geula. When we sing the words "Ani Maamin Be'eEmunah Sheleima Biviat HaMashiach" we should say them with vigor, believing that Moshiach is right around the corner, and knowing that we are ready for the geulah sheleima.

Sippur- The Scribes of the Scroll By Rabbi Yosef Sharbat

to remember the ,זכירת יציאת מצרים Every day, we have a positive commandment of סיפור יציאת Exodus from Egypt. On the night of Pesach we add an extra layer, an extra mitzvah of retelling the story of the Exodus. Retelling the story is central to the night of Pesach, and ,מצרים is a way for children to connect to previous generations. Rabbi Yosef Soloveitchik teaches that to recount. But he adds, there is another ,לספר story, is rooted in the word ,סיפור that the term ,ספר scribe, or ,סופר that can add another meaning to it. The word סיפור word that is similar to ,סופר Rabbi Soloveitchik suggests that just as a .סיפור book or scroll is very similar to the word a scroll that will last for many generations, so too parents on the night of ,ספר scribe, writes a Pesach are scribes involved in writing an everlasting scroll. The child is a scroll and it is our job to etch the story of Egypt and the sacred words of our Torah in our children’s hearts, mind and soul that will last for many generations.

Rabbi Soloveitchik uses this idea to explain a Midrash Yalkut Shimoni. When Moshe died, a voice from Heaven called out and said, “Moshe has died, the great scribe of Israel”. Shouldn’t the heavenly voice cry because Moshe, the great leader of Israel has died? Why is he referred to as the great scribe of Israel? Rabbi Soloveitchik answers that the Midrash doesn’t just mean that he was physically a scribe of Torah scrolls. Rather, Moshe wrote upon the hearts of the people and etched the pearls of the Torah onto the soul of every Jew. It is the job of every Jew to etch the wisdom of the Torah on their children’s soul so that each generation will pass it on to the next. That is our job on the night of Pesach; to use the story of Egypt and the wisdom of the Torah as our tools to etch our mesorah on our children’s minds and soul.

11 Thank You By Rabbi Moshe Barenbaum

One of the famous songs that we sing at the Pesach Seder is Dayeinu. Dayeinu means, “It would have been enough.” As we go through the 15 stanzas it’s hard to understand and imagine how each scenario described would have been enough on its own. For example, one stanza in the song says, “Had Hashem brought us before Har Sinai, but not given us the Torah, it would have been enough.” How could that have possibly been enough? The Jewish people cannot exist without the Torah! Another stanza says, “Had Hashem split the Sea for us, but not let us through it on dry land, it would have been enough.” How could that have possibly been enough? How would we have been able to save ourselves without dry land? Another stanza says, “Had Hashem provided our needs in the desert for forty years, but not given us the manna, it would have been enough.” How could that have possibly been enough? How could we have managed without the manna? We learn from each and every stanza, that every individual miracle that Hashem performed for us is a reason in and of itself to thank Him! A beautiful message we can take from the song Dayeinu is to remember to constantly thank Hashem for everything he does for us.-big and small!

Why No Bracha? By Mrs. Batya Sharbat

The essential mitzvah of the Seder night is Sipur Yetziat Mitzrayim, telling the story of having been saved from Mitzrayim. However, it is interesting to note that there is no bracha for the mitzvah of Sipur Yetziat Mitzrayim. We are commanded to remember our redemption from Mitzrayim each day, and we have brachot that we recite in conjunction with this mitzvah. Curiously, the mitzvah of sipur at the Seder - the telling of the redemption at the seder, has no bracha associated with it at all. (Rambam Hilchot Chametz U’Matzah 7:1) Various authorities have said that we do indeed have a bracha associated with sipur at the Seder. The Meiri suggests that the bracha we make is the bracha of “emet v’emunah” during Maariv that is said before the Seder begins and this is the bracha for the mitzvah of telling the story of Yetziat Mitzrayim. Rabbeinu Yerucham suggests that it is the bracha that we say during kiddush, where we recite the words “zecher Leyetziat Mitzrayim” which includes the mitzvah of telling the story. In contrast, the Pri Chadash argues that we cannot make a specific bracha for the act of telling the Exodus story because if we made a bracha for that, we would have fulfilled the mitzvah by the simple utterance of the bracha itself! In other words, the moment we recount in the bracha that we are about to “tell the story how the Jewish people were saved in Mitzrayim”, we may have already fulfilled the obligation. We are not given a specific quantum of story-telling necessary to fulfill the obligation so perhaps even the mere mention of the Exodus in the bracha would constitute fulfillment of the mitzvah in itself. The Rosh has a different approach and says that we do not require the bracha because the actions we take at the Seder themselves lead to the sipur and the Maggid section is not the only part of transmitting the Exodus story. When our children observe the different, unusual, and curious actions taken at the Seder, they will be stimulated to ask questions, and the mitzvah of sipur encompasses both these explanations as well as the Hagaddah’s Maggid passages.

12 So why is there a bracha for the act of remembering Yetziat Mitzrayim but not for the act of transmitting the yetziat mitzrayim narrative? The Maharal offers the following explanation. He says that the primary purpose of recounting the story is to internalize it on a deeper level. This objective to internalize makes this a mitzvah that is considered to be in the category of “mitzvah ba-lev” which are commandments fulfilled in one’s heart. These type of mitzvot do not require a bracha. The act of repeating and recounting the Exodus story is organically different than simply remembering the story. Rav Yosef Dov Soloveitchik explains that the mitzvah of zechira is fulfilled by simply remembering; we do not need any action on our part. But sipur is meant to get a reaction out of us. At the Seder, the desired reaction is to get us to praise Hashem for saving us. By telling the story, we are saying it as if it were our own story, not simply remembering what happened to someone else a long time ago. By telling the story, we internalize and connect on a deeper level and understand the impact it has had on us and our nation. The central purpose of telling the story of Yetziat Mitzrayim is to have everyone partake in the act of telling the Exodus story, to feel as though they are part of the story, and to respond to it. This year, while telling the story, we should remember that we do not make a bracha on the mitzvah of Sipur Yetziat Mitzrayim because it is a mitzvah ba-lev, and when we feel it in our hearts, as though we had experienced it ourselves, only then are we able to truly praise Hashem for the miracles done on our behalf.

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הגדה של פסח With Commentary From the Students of the Joseph Kushner Hebrew Academy Middle School

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16 סדר בדיקת חמץ בלילה שלפני ערב פסח בודקים את החמץ. וחייבים לבדוק מיד בתחלת הלילה, ואסור להתחיל לאכול או לעשות שום מלאכה חצי שעה קודם הלילה.

קודם בדיקת חמץ אומרים: הֲרֵ ינִימּוכָן ּומְ זּומָ ן לְקַ יֵם מִצְ וַת עֲשֵה וְ ֹלא תַ העֲשֵ שֶׁל בְדִיקַת חָמֵ ץ לְשֵם יִחּודקּודְ שָא בְרִ יְך הּוא ּושְ כִינְתֵ יּהעַל יְדֵי הַ הּוא טָמִ יר וְ נֶׁעֱלָם בְשֵ ם כָל יִשְרָאֵ ל:

בָ רּוְך אַתָ ה יְהֹוָה אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם ראֲשֶׁ קִדְשָ נּו בְמִצְ וֹתָ יו וְצִ ּוָנּו עַל בִ יעּור חָמֵ ץ:

ומיד אחר הבדיקה יבטלנו ויאמר: כל חמִירָא וַחֲמִ יעָא דְאִ יכָאבִרְ שּותִ י דְ לָא חֲמִתֵ יּה ּודְ לָא בִ עַרְתֵ יּה ּודְ לָאיְדַעְ נָא לֵיּה ללִבָטֵ וְ לֶׁהֱוֵי רהֶׁפְקֵ אכְעַפְרָ דְ ַארְ עָא:

כל חמץ ושאור שיש ברשותי, שלא ראיתיו ושלא בערתיו ושלא ידעתיו - יבטל ויהיה הפקר כעפר הארץ

סדר שריפת חמץ ביום י"ד בניסן בשעה חמישית יעשה לו מדורה וישרפנו ותכף יבטלנו ויאמר: כל חמִירָא וַחֲמִ יעָא דְאִ יכָאבִרְ שּותִ י דַ חֲזִתֵ יּהּודְ לָאחֲזִתֵ יּה דַ חֲמִתֵ יּה ּודְלָא חֲמִתֵ יּהדְ בִעַרְתֵ יּה ּודְ לָאבִ עַרְתֵ יּהלִבָטֵל וְ לֶׁהֱוֵי הֶׁפְקֵ ר כְעַפְרָ א דְַארְ עָא:

17 כל חמץ ושאור שיש ברשותי, שראיתיו ושלא ראיתיו, שבערתיו ושלא בערתיו - יבטל ויהיה הפקר כעפר הארץ. סדר הדלקת נרות בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם, ראֲשֶׁ קִדְ שָ נּו בְמִצְ וֹתָ יו וְצִ ּוָנּו לְהַדְ לִיק נֵר שֶׁ ל יוֹם טוֹב. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם, שֶׁהֶׁחֱיָנּו וְקִ יְמָ נּו וְהִ גִיעָנּו לַזְמַ ן הַזֶׁה. סימני סדר פסח קַדֵּ ׁש ּורְ חַ ץ כַרְ פַ ס יַחַ ץ מגִּיד רַחְ צָ ה מוֹצִּ יא מַצָ ה מָ רוֹר כוֹרֵּ ְך ׁשֻׁ לְחָ ןעוֹרֵּ ְך צָ פּון בָרֵּ ְך הַ לֵּל נִּרְ צָ ה

קַדֵּ ׁש1 בְׁשַ בָ ת מַתְחִּ ילִּין:

1 Why Does Urchatz Come after Kadesh? By Eitan Hammerman and Ezra Maltz

In the beginning of the Seder we say Kiddush at Kadesh and then we wash for Urchatz. It doesn’t seem to make sense that we do it in that order. Usually, we wash in order to be sanctified, not sanctified to wash. It makes sense when you look into it a little further. The Jews in Egypt were so low that they needed help. Therefore, Hashem needed to bring them to a higher level because they were so low. Hashem sanctified them before they did anything to sanctify themselves. We demonstrate this by doing Kadesh before Urchatz. This shows us that even if we are so low, Hashem can turn it around to bring us to a higher level. (From The Passover Haggadah From Bondage to Freedom)

18 וַיְהִ י עֶׁרֶׁ ב וַיְהִ י בֹקֶׁ ר יוֹם הַשִשִ י. וַיְכֻּלּו הַשָמַ יִם וְהָָארֶׁ ץ וְכָל צְ בָ ָאם. וַיְכַל אֱֹלהִ ים בַ יוֹם הַשְ בִיעִ י מְ לַאכְ תוֹ אֲשֶׁ ר עָשָ ה וַיִשְ בֹת בַ יוֹם הַשְ בִיעִ י מִ כָל מְ לַאכְ תוֹ אֲשֶׁ ר עָשָ ה. וַיְבָרֶׁ ְך אֱֹלהִ ים אֶׁ ת יוֹם הַשְ בִיעִ י וַיְקַדֵ ש אוֹתוֹ כִ י בוֹ שָ בַ ת מִ כָל מְ לַאכְ תוֹ אֲשֶׁ ר בָרָ א אֱֹלהִ ים לַעֲשוֹת. בַ חוֹל מַתְחִּ ילִּין: סַבְרִ י מָרָ נָן וְרַ בָ נָן וְרַ בוֹתַ י בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם אבוֹרֵ יפְרִ הַ גָפֶׁן2. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁךהָ עוֹלָם, ראֲשֶׁ בָחַר בָ נּו מִ כָל עָם וְ רוֹמְמָ נּו מִ כָל לָשוֹן וְקִדְ שָ נּו בְמִצְ וֹתָ יו. ןוַתִתֶׁ לָנּו ה’ אֱֹלקֵ ינּו בְַאהֲבָ ה )בְשַ בָ ת:

2 Why Four? By Andrew Rutner and Noah Sinnreich

A very interesting question about the Pesach Seder is why does the Seder have to do so much with the number four? The things in the Seder that have to do with the number four are: 1. four cups of wine 2. four sons 3. four questions גאולה four descriptions of .4 The answer, according to certain sources, is that there are four occasions a man must thank Hashem for. They are: 1. A man who crossed over the desert 2. A man who crossed over the ocean 3. A man who got out of jail 4. A man who was sick and got healed :in the course of their trip to Israel. They are בני ישראל These four things all happened to 1. They crossed the desert to get to Israel 2. They crossed the Yam Suf 3. They got out of Egypt, which for them was a jail 4. They all got healed when they got to Mt. Sinai בני ישראל This shows us that even nowadays people still suffer the same things that happened to This makes us appreciate .בני ישראל in the desert, which makes us feel like we are closer to Hashem and Pesach even more. (From Rabbi Selengut)

19 שַבָ תוֹתלִמְנּוחָ ה ּו(מוֹעֲדִ ים לְשִמְ חָה, חַגִים ּוזְמַ נִים לְשָ שוֹן, אֶׁ ת יוֹ ם )הַשַ בָתהַזֶׁה וְאֶׁ תיוֹם( חַגהַמַ ּצוֹת הַזֶׁה3, זְמַןחֵרּותֵ נּו )בְַאהֲבָ ה(, אמִקְרָ קֹדֶׁ ש, זֵכֶׁר לִיצִיַאת מִצְרָ יִם. כִ יבָ נּו בָחַרְתָ וְ אוֹתָ נּו קִדַשְתָ מִ כָל הָעַמִ ים,)וְשַ בָ ת( ּומוֹעֲדֵיקָדְשֶׁ ָך)בְַאהֲבָה ּובְרָ צוֹן,( בְשִ מְ החָ ּובְשָ שוֹן הִ נְחַלְתָ נּו. בָ רּוְך אַתָ ה ה’, מְקַדֵ ש )הַשַ בָ ת וְ(יִשְרָאֵל וְהַזְמַ נִים. )בְ מוֹצָאֵּ יׁשַ בָ תמוֹסִּיפִּ ין: בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם, בוֹרֵא מְ אוֹרֵ י הָאֵ ש. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָ ם הַמַבְדִ יל בֵ ין קֹדֶׁ ש לְחֹל, בֵ ין אוֹר לְחשֶׁ ְך, בֵ ין ליִשְרָאֵ לָעַמִ ים, בֵ יןיוֹם הַשְ בִיעִ י תלְשֵשֶׁ יְמֵי הַמַ עֲשֶׁ ה. בֵ ין קְ דֻשַ תשַ בָתלִקְ דֻשַ ת יוֹם טוֹבהִבְדַ לְתָ , תוְאֶׁ יוֹם הַשְ בִיעִי מִשֵשֶׁ ת יְמֵ י הַמַ עֲשֶׁה קִדַשְ תָ. הִבְדַ לְתָ וְקִדַשְתָ אֶׁת עַמְ ָך ליִשְרָאֵ בִקְ דֻשָתֶָׁך.בָ רּוְך אַתָ ה ה’ הַמַבְדִ יל בֵ ין שקֹדֶׁ לְקֹדֶׁ ש.( בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם,שֶׁהֶׁחֱיָנּו וְקִ יְמָ נּו וְהִ גִיעָנּו לַזְמַ ן הַזֶׁה. ׁשוֹתֶ ה רֹב כוֹס הַ יַיִּן בְהַסָ בָ ה.

3 Why Do We Call it Chag HaPesach? By Jeremy Segal and Jonah Klein

reminds of the fact חג הפסח ?חג הפסח so why do we call it חג המצות The Torah calls Pesach that Hashem passed over the houses of Bnei Yisrael during makkat bechorot. It reflects the fact that Hashem is dedicated to His people and so when we refer to the holiday, we call it this to .is how Hashem refers to the holiday in the Torah חג המצות .praise Hashem for what He did for us It shows that the Jews were so dedicated to Hashem that they left Egypt with only matza not knowing where they were going. While we are praising Hashem, it is nice to know Hashem is praising us. (From The Hegyoni Halacha Haggadah)

20 ּורְ חַ ץ4 נוֹטְ לִּין אֶת הַ יָדַ יִּם וְאֵּין מְ בָרְ כִּ ין "עַלנְטִּ ילַת יָדַ יִּם". כַרְ פַ ס Has anything ever happened to you which seemed bitter at the time but later turned out to be sweet?

טוֹבְ לִּיןכַרְ פַספָ חוֹת מִּ כְ זַיִּת בְמֵּ י מֶ לַח, ּומְ בָרְ כִּ ין5. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם, בוֹרֵ א פְרִ י הָאֲדָמָ ה. יַחַ ץ6

4 Urchatz and Asking Questions By Emma Klugmann and Kayla Maltz

Urchatz is the time of the seder were we wash our hands. We get parents and children to participate. We usually only wash before bread, so why do we need to wash before eating potatoes? The reason we wash at such an unusual time is so everyone will ask questions. Adults want to know it all, so by making washing at such a weird time, parents and children will ask questions. At the seder, you are supposed to ask questions, but adults usually leave the question asking to the kids. But, children might not understand the uniqueness of this. So the parents will get the opportunity to ask questions. If the parents and kids both ask questions, everyone will be happy and there will be a successful seder filled with curiosity. In conclusion, ask meaningful questions at the seder, so we can learn all about our history. (From Aish.com)

5 Keeping Maror in Mind By Mia Bloomberg and Shira Kaplitt

We eat two vegetables at the seder. One is karpas and the other is maror. We make a borei pri ha’adama on the karpas but not on the maror. When we are making the bracha for karpas we should have the maror in mind. Why? The answer is that they share the same bracha. Therefore, if we have maror in mind, we won’t need to say Hashem's name in vain with an extra bracha on the maror, since we are not sure if we really need to make the bracha on maror anyway. (From the Rav Shlomo Zalman Haggadah)

21 The three matzot correspond to Kohen, Levi and Yisrael. We break the middle matzah during Yachatz. If Shevet Levi weren’t slaves, why don’t we break the Yisrael matzah?

בַעַל הַבַיִּת יִּבְצַ ע אֶתהַמַצָה הָאֶמְ צָעִּ ית לִּׁשְתַ יִּם ּומַצְפִּ ין אֶת הַ חֲצִּ י הַ גָדוֹל לַאֲפִּ יקוֹמָ ן7.

6 Why Break the Matzah Now? By Ilan Gutkin and Simon Rosenfeld

There are two interpretations of the Matzah being called “Lechem Oni”. One is that a poor man cannot afford to buy a full loaf of bread and has to eat bread in pieces. So too we have to eat the Matzah in pieces. The other interpretation is that “Oni” comes from the root word Anah, which means answer or recite. So we have to recite many words on the Matzah. So, in order to fulfill both interpretations we break the Matzah right before Maggid so we can both break the Matzah like a poor person and recite many words on it. This shows that on Pesach, we should feel like a poor person and we should recite many words on the Matzah to show how important it is. (From The Rav Shlomo Zalman Auerbach Haggada)

7 Saving it for Later By Emily Tennenberg and Leah Zalmanov

We break the middle matzah .כהן ,לוי, וישראל In the seder, we have three matzahs: the The question is, why do we break the middle matzah now, during Yachatz, if we aren't .(לוי) going to need it until later on in the seder? The answer is that you break the matzah because when we were slaves, and we had money, we usually spent it on food because we knew we needed it to survive. We were always thinking about what we need now, just in case we don't have a future. But, since now we know we have a future, we are able to save things for a different time. This has to do with yachatz because we are celebrating that since we are not slaves anymore we have a future and we are saving the matza for later. The lesson we should all learn from this is that we should always keep in mind that we are not slaves anymore and we have a future to look forward to. (From Aish.com)

Stealing vs. Looking By Ilan Lowell and Jacob Feiertag

Why do we teach our children to steal during Yachatz? The answer is that when we hide the afikomen, we teach our children to look for it, not to take the afikomen. The reason we teach our children to look for the afikomen is just as we teach them to look for Torah and pursue it. If something is just handed to us, it does not show importance. If we actually look for something, it shows that we care about it and that it is important to us. We look for the matzah which is important to show that we should look for the Torah as well (From Touched by the Seder)

22 מַגִּיד מְ גַלֶה אֶת הַמַ צוֹת מַ גְבִּיהַאֶת הַקְ העָרָ וְאוֹמֵּ ר בְ קוֹל רָ ם: הָ א לַחְמָ א עַנְיָא8 דִ י אֲכָלּו ַאבְהָתָ נָא בְַארְ עָא דְמִצְרָ יִם9. כָל דִ כְפִ ין יֵיתֵ י וְ יֵיכֹל10, כָלדִצְרִ יְך יֵיתֵי וְיִפְסַ ח. הָשַתָא הָ כָא, לְשָ נָה הַבָ ָאה בְַארְ עָא דְ יִשְרָאֵ ל11. אהָשַתָ עַבְדֵ י, לְשָ נָה הַבָ ָאה בְ נֵי חוֹרִ ין.

8 Why Aramaic? By Aryeh Simon and Abe Zaretsky

At the beginning of Magid we say “ha lachma anya,” but why is it in Aramaic? The Gemara says that every time R’ Elazar visited a sick person he would daven for the patient in Aramaic even though Hashem's angels don’t understand that language. He did this because Hashem causes his presence to be near the sick person and so Hashem is watching. Therefore, the angels don’t need to be there. On Pesach Hashem comes into each home to hear us tell the story of Yetziat Mitzrayim. Since Hashem is there and not his angels, we say it in Aramaic. Some other tefilot, like kadish and yekum purkan, are in Aramaic. When ten men over bar mitzvah gather together to daven, Hashem is present. So we say them in Aramaic as well. That is why we say “ha lachma anya in aramaic.” We can learn from here a very important message. Hashem comes to our homes on the seder night to be close to us we should take advantage of the opportunity. (From The Gedolei Yisroel Haggadah)

Poor Man’s Bread By Yoshi Klibanoff and Julia Mordekai

which means, “this is the bread of הא לחמא עניא When we hold the matzah, we say affliction.” The question is, why is matzah called poor man’s bread? Matzah is known as poor man’s bread in the Haggadah because the Jews were poor slaves and ate matzah. We want to be like the poor Jews because we need to remember the story of how they left Egypt. So, which matzah is poorer? Homemade matzah or machine-made matzah? There is a quote in the Gemara that means, “A poor man heats the oven as his wife bakes.” This shows that since he is very poor and can’t afford to have his oven on for long; he must move very quickly and, he even makes it himself. We should do the same so it doesn’t turn Chametz. So, according to this, if we want real .שמורה מצה poor man's bread, we should have hand made (From the Haggadah of the Roshei Yeshiva)

Matzah: the Poor Man’s Bread By Moshe Berkowitz and Shlomo Kesselman

Why is matzah called “Lachma Anya”? The Abarbanel gives a few reasons for this:

23

1) The Gemara in Pesachim115b says that matzah is the bread - the “lachma”- that we recite (onin alav) words over it. Anya comes from the word, “onin” since we say the Haggadah with the matzah on the table. 2) The Mitzriyim (Egyptians) didn’t give the Jews enough time to bake their dough. The Jews had such a short time to bake their bread that the dough didn’t rise and was only baked into matzah and not into bread. Anya comes from the word, “inuy” to remind us of the affliction in Egypt. 3) The matzah was eaten as a poor person’s meal as it is eaten as a side dish to the Korban Pesach. It was not the main dish, but the side dish. Anya comes from the word, “sni” meaning, poor.

9 Matzah in Mitzrayim By Shmuli Lamm and Soly Hara

The Haggadah states: “This is the matzah that our fathers ate in the land of Mitzrayim” (Shemot 12:39). Question: Why does the Haggadah say that the Jews ate matzah in Mitzrayim? We know that the matzah was baked on their backs as they left Mitzrayim. Answer: The Abarbanel and the Gra both give us an answer. We are not talking about the matzah that was baked on their backs. We are talking about the matzah that the Jews ate when they were slaves in Mitzrayim. The Mitzriyim fed the Jews matzah because it was a food that took longer to digest. It was also a cheaper way for the Mitzriyim to feed the Jews. We eat the matzah as a reminder of what we ate in Egypt and not just as a reminder of the dough that was baked on their backs as they were leaving Mitzrayim. (From The Haggadah with Answers)

10 Feeling The Pain of Others By Sarena Hindin and Julia Wiater

”כל דכפין ייתי ויכול -Whoever is hungry let him come and eat“ The sentence above seems to not be specifically related to Pesach. Aren't we supposed to care for the less fortunate on all of the holidays? Why is it only spoken about on Pesach? R’ Zalman Sorotzkin said that the answer becomes clear in a previous paragraph. The Torah explains that it is because Hashem wants us to remember that we used to be the poor neglected people, when we were slaves in Egypt. Even though most holidays are somewhat related to freedom, Shavuot is the holiday of the Torah, and Sukkot is the Holiday of rejoicing, whereas Pesach is the only holiday that is entirely about freedom. On this holiday, it is especially important to enable others to experience the same feeling of freedom we did. And that is why, specifically on the holiday of Pesach we should invite the less fortunate to have a meal with us. (From The Haggadah of The Roshei Yeshiva)

24 מֵּסִּ יר הַקְ עָרָ ה למֵּעַ הַשֻׁ לְחָן, מוֹזְגִּין כוֹס ׁשֵּ נִּיוְכַאן ןהַבֵּ אוֹ אֶחָד מִּ ן הַמְ סֻׁבִּ ים ׁשוֹאֵּ ל: מַה נִשְתַ נָההַ ּלַיְלָההַזֶׁה מִ כָל הַ ּלֵילוֹת?12 שֶׁבְ כָלהַ ּלֵילוֹתָאנּו אוֹכְלִין חָמֵץּומַּצָ ה13, הַ ּלַיְלָה הַזֶׁה - כֻּלוֹ מַּצָ ה!שֶׁבְ כָלהַ ּלֵילוֹתָאנּו אוֹ כְלִין

11 Next Year in Eretz Yisrael: How? By Meira Waldstreicher and Elisheva Isler

explains that you should welcome הגדה the ,הא לחמא עניא In Maggid, in the paragraph of ארץ Then we say that next year we should merit to be in .סדר everyone into your home for the ?How are we able to reflect on Hashem taking us out of Egypt if we are still suffering .ישראל Also, why are the two statements connected? The Chasam Sofer explains that we were supposed for four hundred years but instead we were slaves for only two hundred and ten מצרים to be in ארץ told us that we will return to נביא ישעיה years. Hashem was merciful and let us out early. The so that ,צדקה Therefore we invite people to our homes, which is .צדקה in the merit of giving ישראל just like He had mercy on us when משיח with the coming of ארץ ישראל Hashem will bring us to .truly is הכנסת אורחים of מצוה we left Egypt. We can learn from this about how important the (From The Eishes Chayil Haggada)

12 The Four Questions and the Four Sons By Tzofiya Pittinsky and Etana Izrailova

There is a custom for the children at the seder to read the Ma Nishtana, the Four Questions. The Sefat Emet says that the Four Question correlate to the Four Sons. The Wise son asks about the Matzah because he tries to rid himself of Chametz which symbolizes things we don’t need. The evil son asks about Maror because he has a bitter view of the Torah. The simple son asks about the dipping of the vegetables because he doesn't have a good taste for Torah so he needs to sweeten it up. And the last son is the one who is unable to ask. He has no taste at all for spirituality so we need to move his position in order to engage him in Torah. We learn from this that even if you aren’t the most engaged in Torah you could always shake it up and add some sweetness to it. (From the Shiras Yehuda Haggadah)

13 Why Do We Eat Matzah Instead of Chametz? By Naomi Rosenbluth and Ayala East

In Mah Nishtanah, we ask why we eat matzah when we usually eat chametz and matzah. If we just found out in Ha Lachma Anya that we eat matzah to represent slavery, why do we ask again? The question that we are really asking, is why do we eat matzah in the first place if we want to celebrate that we are free? The answer is that matzah represents both slavery and freedom. It also represents freedom because the reason that we had matzah and not bread is that we were so rushed to leave Egypt that the bread didn’t have time to rise. That shows us how

25 שְ ָאר יְרָ קוֹת, - הַ ּלַיְלָה הַזֶׁה מָ רוֹר14! שֶׁבְ כָלהַ ּלֵילוֹתאֵ ין ָאנּו מַטְבִ ילִין אֲפִ ילּו פַעַם אֶׁחָ ת, - הַ ּלַיְלָההַזֶׁה ישְתֵ פְעָמִ ים!שֶׁבְ כָלהַ ּלֵילוֹתָאנּו אוֹכְלִין בֵ ין יוֹשְ בִין ּובֵין מְ סֻבִ ין, - הַ ּלַיְלָההַזֶׁה כֻּלָ נּו מְ סֻבִ ין! מֵּנִּיחַ אֶת הַקְ עָרָ העַ להַשֻׁ לְחָן.הַמַ צוֹת תִּהְ יֶינָה מְ גֻׁלוֹת בִּׁשְ עַ ת אֲמִּ ירַת הַהַ גָדָ ה.

How can we feel like slaves and kings at the same time?

How can we connect to this idea of slavery and freedom in our day?

eager Hashem was to take us out of Egypt. Therefore, matzah represents freedom. We don’t need chametz to represent freedom because we have matzah. (The Haggadah of the Roshei Yeshiva)

Matzah: Slavery and Freedom By Dahlia Wolkoff and Tamar Rothstein

Matzah is one of the main symbols of Pesach. Why do we eat Matzah on Pesach? Most people will tell you that it is the bread of affliction. This is correct. The Haggadah and many other sources describe Matzah as the bread of affliction. It reminds us of the affliction, bad health, and treatment of the Jews in Egypt. They had a plain diet of mostly bread and a little bit of water. The interesting part of matzah is that it also symbolizes freedom because it reminds us of how quickly they had to leave and their dough had no time to rise. Matzah reminds us of both aspects of the Pesach seder; the slavery in Egypt and freedom of the Jews. (From the Ramban Haggadah)

14 Bitter or Sweet? By James Langman and Ben Leeds

Is Maror bitter or sweet? Most people think it’s bitter, but Rav Shlomo Zalman Auerbach says that it’s both. Marror represents the bitterness of the slavery in Egypt against the Jewish people. It is also sweet, because it’s a good relish for the roasted Korban Pesach meat. His answer teaches us a lesson, which is that when you think something is bad, there’s also something positive that’s also happening. In other words, there’s always a good reason for that bad experience. (From The Haggadah of the Roshei Yeshiva, Book 2)

26 עֲבָדִ יםהָ יִינּו לְפַרְ עֹה בְמִצְרָ יִם, וַיוֹצִיאֵ נּו ה’ אֱֹלקֵ ינּו מִשָ ם בְ יָד חֲזָקָ ה ּובִזְרוֹעַ נְטּויָה.וְאִ ּלּו ֹלאהוֹצִיא הַקָ דוֹשבָ רּוְך הּוא אֶׁת אֲ בוֹתֵ ינּו מִמִצְרָ יִם, יהֲרֵ ָאנּוּובָ נֵינּו ּובְ נֵיבָ נֵינּו מְ שֻעְבָדִ ים הָ יִינּו לְפַרְ עֹה בְמִצְרָ יִם15. וַאֲפִ ילּוכֻּלָנּו חֲכָמִ ים,כֻּלָנּו נְבוֹנִים, כֻלָנּו זְקֵ נִים, כֻלָנּו יוֹדְ עִ ים אֶׁת הַ תוֹרָה, מִצְ וָה עָלֵינּו לְסַ פֵר16 בִיצִ יַאת מִצְרַ יִם. וְכָל הַמַרְ בֶׁה לְסַפֵרבִיצִיַאת מִצְרַ יִם יהֲרֵ זֶׁה מְ שֻבָ ח.

Why is this book called the Haggadah?

15 Physical and Spiritual Enslavement By Nadav Lowell and Ophir Filhart

?helping us we would still be slaves to Pharaoh in Egypt ה' How can we say that without It is highly unlikely that through thousands of years we wouldn't have rebelled. The Haggadah means that we would have been spiritually enslaved by impurity. The sages tell us that there ונצעק אל ה' אלוקי .were forty nine levels of impurity in Egypt, each more impure than the previous in the ה‘ The Jewish people cried out to .אבותינו וישמע ה' את קולנו וירא את ענינו ואת עמלנו ואת לחצנו name of our fathers to save us. They didn't mean save us from the work but from the impurity. If we didn't leave then and there from Egypt we would now still be spiritually enslaved by Pharaoh. (From the Haggadah of the Roshei Yeshiva)

16 Sippur Yetziat Mitzrayim By Sophie Baum and Adina Savitz

translate to, “there is a commandment upon us to tell the ”מצוה עלינו לספר“ The words every Pesach if we have יציאת מצרים But why do we have to tell the story of .”יציאת מצרים story of already learned it? Rav Moshe Feinstein explains that even if we are good people, we still have to יציאת מצרים into our hearts. We do not tell over the story of יציאת מצרים to instill the lessons of קריאת and מכות including the ,פסח just know the facts of the story. By telling over the miracles of the understanding that Hashem controls the world is instilled within us and we can ,ים סוף the יציאת מצרים recognize that He chose our nation to be His people. The more we talk about more we can understand and learn the lessons from the story. (From The Rav Moshe Haggada)

27 מַ עֲשֶׁה בְרַבִי אֱלִיעֶׁזֶׁרוְרַ בִ ייְהוֹשֻעַ וְרַבִיאֶׁ לְעָזָר בֶׁ ן עֲזַרְ יָה וְרַ בְ י עֲקִ יבָ א וְרַבִ יטַרְ פוֹן שֶׁהָ יּומְ סֻבִין בִבְ נֵיבְרַ ק, וְהָיּו מְסַפְרִ ים בִיצִיַאת מִצְרַ יִם כָל אוֹתוֹהַ ּלַיְלָה17 עַד שֶׁבָ אּותַ לְמִ ידֵ יהֶׁם וְ ָאמְ רּו לָהֶׁ ם: רַ בוֹתֵ ינּו, הִ גִיעַ זְמַןקְרִ יַאת עשְמַ שֶׁל שַ חֲרִ ית. ָאמַר רַ בִי אֶׁ לְעָזָר בֶׁ ןעֲזַרְ יָה: הֲרֵ י אֲנִי ןכְבֶׁ שִ בְעִ ים שָ נָה, וְ ֹלא זָכִ יתִ י שֶׁתֵ רָאמֵ יְצִ יַאתמִצְרַ יִםבַ ּלֵילוֹת עַד שֶׁדְרָשָ ּה בֶׁ ן זוֹמָ א: שֶׁ נֶׁאֱמַ ר, לְמַ עַן תִזְכֹר אֶׁ תיוֹם צֵאתְָך מֵאֶׁרֶׁץ מִצְרַ יִם כֹל יְמֵי חַ יֶׁיָך, יְמֵי חַ יֶׁיָך - הַ יָמִ ים,

17 Who Needs Sleep? By Boaz Smith and Justin Levine

They discussed the -והיו מספרים ביציאת מצרים כל אותו הלילה Why does the haggadah say Exodus all night. This information appears to be unnecessary and pointless; why do we have to talk about the scholars gathering and discussing the Exodus all night until morning. Even though this phrase may seem pointless it is in fact, quite the opposite. These few words can teach us a wonderful lesson. From this phrase we can learn that just like the scholars stayed up all night on the seder night so can we, because when we are interested in something we can overcome psychological desires like sleep. One example of this lesson being applied is that when you are in an intense sports game and you are tired you don’t just go to sleep; instead you finish up the game with all of your might because you care about the game and you want to win. The same should be true for staying up at the seder and for all mitzvot. (From Bondage to Freedom)

All Night Long By Yehoshua Kotler and Avi Cohen

There is a story in the Haggadah where Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining at a seder in Bnei Brak. They were discussing the Exodus from Egypt all that night, until their students came and told them: "Our Masters! The time has come for reciting the morning Shema!" According to the Chachomim, the Mitzvah of eating the Korban Pesach needs to be fulfilled by midnight. Therefore, the Mitzvah of retelling the story of the Jews’ Exodus from Egypt is also only until midnight. Question: Why did the Rabbis stay up the whole night talking about the Jews’ Exodus from Egypt? Answer: Rabbi Yaakov Yisroel Kanievsky (the Steipler Gaon) says that according to the Torah one only has to tell over the story of going out of Egypt until midnight. According to the Chachomim however, one should continue telling the story through the night. (From The Haggadah of the Roshei Yeshiva)

28 כָל יְמֵי חַ יֶׁיָך - הַ ּלֵילוֹת.וַחֲכָמִ יםאוֹמְרִ ים: יְמֵי חַ יֶׁיָך - הָ עוֹלָם הַזֶׁה, כֹל יְמֵי חַ יֶׁיָך - לְהָבִ יא לִימוֹת הַ מָשִ יחַ . בָרּוְךהַמָ קוֹם, בָרּוְך הּוא. בָ רּוְךשֶׁ נָתַ ןתוֹרָ הלְעַמוֹ יִשְרָאֵ ל, בָ רּוְך הּוא. כְ נֶׁגֶׁד ַארְ בָעָה בָנִים דִ בְרָ ה תוֹרָ ה.18 אֶׁחָד חָ כָם, וְאֶׁחָ ד רָשָ ע19, וְאֶׁחָ ד תָ ם, דוְאֶׁחָ שֶׁאֵ ינוֹ יוֹדֵ עַ לִשְ אוֹל.

18 The Four Sons: All Different, All Important By Eden Fusman and Maya Dickman

Why does the Haggadah even mention the four sons? What does it have to do with Pesach? The Haggadah mentions the four sons because it wants us to be aware that not all Jews are the same. The Haggadah shows us this by putting four completely different people at a Seder table together. They have different perspectives, life experiences, and opportunities. Before it says each name in the Haggadah, it says Echad. “Echad Rasha, Echad Chacham, Echad Tam, and Echad sheèno yodea leshol.” Echad means one, or individual. This means that even the Rasha is a Jew no matter how he acts. This shows us that all Jews should be treated equally no matter .רשע or a חכם what, whether they are a

Relating To The Four Sons By Misha Rosenberg and Gabe Besterman

Rav Yitzchak Seder says that we must relate to and understand the four sons. We must explain to them Torah in a way that they can understand it. There is a story told of the eminent gaon Rav Shimon Shkop who was once a house guest of the learned Rav Eliyahu Baruch Kamai. Once at breakfast Rav Shimon began to discuss Torah with Rav Eliyahu in his own unique style. Rav Eliyahu who learned Torah the “old school” way, did not understand what Rav Shimon was saying. Although he did not understand, he listened politely and then after listening for a while he excused himself and went to the kitchen to speak with his wife. “Tell me the truth,” he said with distress, “am I really sane or am I perhaps crazy?” His wife was speechless until she realized that Rav Eliyahu was quite serious. She then reassured him that he was indeed sane and not crazy. “If so,” he answered, “then our illustrious guest must be the crazy one. For he talks to me and I do not understand a word he says!” The point is that one must relate to the story in a way that the listener will understand. Even if a person is an amazing Torah scholar, if they are not able to communicate in a way that the listener can understand, then there is no fulfillment of teaching Torah. (From The Commentators Seder)

29 חָ כָםמָ ה הּוא אוֹמֵר? מַה הָעֵדוֹתוְהַחֻקִ ים וְהַמִשְ פָטִ ים ראֲשֶׁ צִ ּוָה ה’ אֱֹלקֵ ינּו אֶׁתְ כֶׁם? וְ ַאף האַתָ ראֱמָ לוֹכְהִ לְכוֹת הַפֶׁסַ ח: אֵין מַפְטִירִ ין ַאחַר הַפֶׁסַח אֲפִ יקוֹמָ ן. רָשָ ע20 מָ ההּוא אוֹמֵר? מָה הָ העֲבֹדָ הַ זֹאת לָכֶׁם ?21 לָכֶׁם - וְ ֹלא לוֹ. ּולְפִ י שֶׁ הוֹצִ יא אֶׁת עַצְ מוֹ מִ ןהַכְ לָל כָפַרבְעִקָ ר. וְ ַאף אַתָה הַקְ הֵה אֶׁ ת

19 Is The Bad Son Really Bad? By Ari Munk and Joey Plotsker

which means bad. However there is also the ”רע“ there are the letters ”רשע“ In the word has three heads which represent the three forefathers. The wicked son”ש“ The letter .”ש“ letter However, if we teach him .אבות may be bad because he's not aware that he is connected to the about his connection to his ancestors he may have the courage to be good again. The lesson is that if you ever feel down, always know that you are connected to the forefathers. (From The Carlebach Haggadah)

20 Can the Wicked Son Change? By Aerin Spiegelman and Nicole Elizirov

,is considered the wicked son רשע At the Pesach Seder, we learn about the four sons. The is mentioned second and directly after רשע really so terrible? In the Haggadah, the רשע but is the This order shows that by correcting his brother’s behavior, the wise son can influence .חכם the is only slightly רשע must realize that the חכם the wicked son to change his personality. The different from him and that it’s his job to change his brother’s ways. Rabbi Elimelech of which means gateway. No matter how bad a שער has the same letters as רשע Lizhensk notes that .is, a Jew can always find a gateway back to Hashem רשע (From The Chassidic Haggadah)

21 Never Discard a Mitzvah By Jonah Helprin and Tzvi Muller

Why is the wicked son’s question so improper? He is only trying to concentrate on the underlying concepts of the mitzvah and less on the rituals? The Chofetz Chaim answers the problem with the following story. A man walks into a store and starts throwing all the merchandise in a lake. Everyone around him thinks he is insane. “The poor man,” they thought. “He must have lost his mind”. Then a wise man comes and says he may be insane but he is showing that he is not the owner of the store. This is how we look at the wicked son. With his words he is stating that the “merchandise” is not his but yours. (From The Haggadah of Roshei Yeshiva)

30 שִ נָיווֶׁאֱ מֹר לוֹ:בַעֲבּור זֶׁה עָשָ ה ה’ לִי בְצֵאתִי מִמִצְרָ יִם. לִי - וְ ֹלא לוֹ. אִ יּלּוהָ יָה שָ ם, ֹלא הָ יָה נִגְָאל. תָםמָ ההּוא אוֹמֵר?מַ ה זֹאת? וְ ָאמַרְתָאֵ לָיו: בְ חֹזֶׁק יָדהוֹצִ יָאנּו ה’ מִמִצְרָ יִם, מִ בֵ ית עֲבָדִ ים22. וְשֶׁאֵ ינוֹ יוֹדֵ עַ לִשְ אוֹל - אַתְ 23 פְתַ חלוֹ, שֶׁ נֶׁאֱמַ ר: וְהִ גַדְתָ לְבִ נְָך בַ יוֹם הַ הּוא לֵאמֹר, בַ עֲבּור זֶׁה עָשָ ה ה’ לִי בְצֵ אתִי מִמִצְרָ יִם. יָכוֹלמֵ רֹאשחֹדֶׁ ש, תַ לְמּוד רלוֹמַ בַ יוֹם הַ הּוא, יאִ בַ יוֹם הַ הּוא יָכוֹל מִבְ עוֹד יוֹם, תַ לְמּוד לוֹמַ רבַ עֲבּור זֶׁה - בַ עֲבּורזֶׁה ֹלא יָאמַרְתִ אֶׁ לָא בְשָ עָה שֶׁ יֵש מַּצָ הּומָ רוֹרמֻ נָחִ ים לְפָנֶׁיָך24.

22 The More Powerful, the More Inspirational By Ilan Shanskhalil and Samuel Artman

During the Seder, we read about the questions of the four sons regarding the story of Pesach. The father answers the Tam in a specific way. He tells him the complete story. He does not do this for any other son. According to Rav Ovadia Yosef, this is because the Tam cannot understand the story unless it is told in a passionate way. This teaches a very important lesson in life. Sometimes, people are not motivated by principles and routines. Often, people need special inspiration to be motivated. This is the goal of seder night. We should try our best to tell the story of Pesach in an inspirational way so that our children can learn and enjoy. (From the Sephardic Heritage Haggadah)

?אתה and Not את Why Does the Pasuk Say 23 By James Orbach and Koby Eisenberg

instead of שאינו יודע לשאול by the את פתח לו Why does the pasuk in the Haggadah say applies to יציאת מצרים The Sefer Hachinuch writes that the requirement to tell the story of .אתה questions how women are obligated in this mitzvah of telling the story מנחת חינוך everyone. The of the Exodus if women are not obligated in mitzvot that are time bound and the story of the Exodus is time bound. This is overridden by the fact that women were part of the Exodus and are to teach us that women are also included את therefore obligated to tell the story. The pasuk says We can learn that no matter who you are you .יציאת מצרים in the mitzvah of telling the story of need to include everyone in telling the story of the Exodus. (From the Rav Shlomo Zalman Auerbach Haggadah)

31 מִתְ חִ ּלָה יעוֹבְדֵ העֲבוֹדָ הזָרָ הָ יּו אֲ בוֹתֵ ינּו25, וְעַכְשָ יו26 קֵרְ בָנּו הַמָ קוֹם לַעֲבֹדָ תוֹ,שֶׁ נֶׁאֱמַ ר:וַיֹאמֶׁ ריְהוֹשֻעַ לאֶׁ כָל הָעָם, כֹה ָאמַ ר ה’ אֱֹלקֵ י יִשְרָאֵ ל: בְ עֵבֶׁר הַ נָהָ ריָשְ בּואֲ בוֹתֵ יכֶׁם מֵ עוֹלָם, חתֶׁרַ יאֲבִ ַאבְרָ הָ ם וַאֲ בִי נָחוֹר, וַיַעַבְדּואֱֹלהִ ים אֲחֵרִ ים.וָאֶׁקַח אֶׁ ת אֲבִ יכֶׁם תאֶׁ ַאבְרָ הָ ם

24 When Matzah and Maror are Lying Before You By Aaron Guidanian and Temi Fooksman

According to the Oral Tradition, the Haggadah is making an important point here on how we are to educate our children. The lesson is to ‘practice what you preach’. How do we see this from here? The mitzvah is to tell our children that the greatness of Hashem comes only at the time when matzah and maror are on the table in front of us. This shows our children that we are not simply talking about it, but doing it ourselves. We tell them about the mitzvah of eating matzah and maror, and here it is, right in front of us. This is the lesson of educating our children. This is what the Torah expects of us. It’s of no value at all to merely talk the talk. We also have to walk the walk. (From the Yeinah Shel Torah Haggadah)

25 From the Beginning Our Forefathers By Rachel Kornblum

were (אבותינו) This paragraph in the Haggadah is telling us that originally, our forefathers idol worshippers. It then goes on to mention that Terach, Avraham’s father, “served other gods” .(ויעבדו אלהים אחרים) Rabbi Velvel Soloveitchik said that it doesn’t seem to be correct to refer to Terach as “our father”. It would make more sense to say that it is referring to Avraham, who is truly our first forefather. It seems then, that this paragraph supports Rambam’s explanation in Hilchot Avodah Zarah 1:3 where he maintains that Avraham himself, when he was younger, worshipped idols prior to him finding Hashem, the true G-d. (From the Haggadah of the Roshei Yeshivah)

26 And Now By Binyomin Samuels and Avrumi Arnow

According to the Oral Tradition, in this paragraph of the Haggadah it says, “And now the All-Encompassing One, Hashem, has brought us to his service.” When it says “And now,” it literally means, right now at the seder, and not simply at this point in our history. At this time we are getting closer to Hashem. In Egypt, our forefathers were on a very low connection to Hashem. They had sunk to the forty-ninth level of contamination. After the great Exodus, this night is the night, where we, as a nation, get closer to Hashem. (From the Yeinah Shel Torah Haggadah)

32 מֵעֵבֶׁר הַ נָהָ ר וָאוֹלְֵך אוֹתוֹ בְ כָל אֶׁרֶׁ ץכְ נָעַן, וַָארְ בֶׁה תאֶׁ זַרְ עוֹוָאֶׁתֵ ן לוֹ אֶׁת יִצְחָ ק, ןוָאֶׁתֵ לְיִצְחָק אֶׁ ת יַעֲקֹב וְאֶׁ תעֵשָ ו. ןוָאֶׁתֵ לְעֵשָו אֶׁת הַ ר שֵעִ יר תלָרֶׁשֶׁ אֹתוֹ, וְ יַעֲקֹבּובָ נָיו יָרְ דּו מִצְרָ יִם. בָרּוְך שוֹמֵר הַבְטָחָ תוֹלְיִשְרָאֵ ל, בָ רּוְך הּוא. שֶׁהַקָ דוֹש בָ רּוְך הּוא חִשַ ב אֶׁתהַקֵ ץ, לַעֲשוֹת כְמַהשֶָׁאמַ ר לְַאבְרָ הָ םָאבִ ינּו בִבְרִ ית בֵ ין הַבְתָרִ ים, שֶׁנֶׁאֱמַ ר:וַיֹאמֶׁ ר לְַאבְרָ ם, יָדֹע עתֵדַ יכִ גֵר יִהְ יֶׁהזַרְ עֲָךבְאֶׁרֶׁ ץֹלא לָהֶׁ ם, וַעֲבָ דּום וְעִ נּו םאֹתָ ַארְ בַ ע מֵ אוֹת שָ נָה27.וְ גַםאֶׁת הַ גוֹי ראֲשֶׁ יַעֲבֹדּו דָ ן יָאנֹכִ וְַאחֲרֵ י כֵן יֵצְאּו בִרְ כֻש גָדוֹל28. Why did Hashem harden Pharaoh’s heart ? Was that fair? מְ כַסֶה אֶתהַמַ צוֹת ּומַ גְבִּיהַ אֶ ת הַ כוֹס.

27 Why Punish The Egyptians? By Zeke Rabinowitz and Jordan Alkobi

Hashem decreed that the Jews should be enslaved, so why were the Egyptians punished so harshly? Not only did the Egyptians enslave the Jews; they also attempted to wipe out the Jewish nation. When Moshe asked Pharaoh to let the Jews go, Pharaoh refused. This clearly shows that Pharaoh was enslaving the Jews to torture them for personal reasons. The decree was also only to enslave the Jews physically but Pharaoh enslaved the Jews spiritually. All of this shows that the Egyptians went further than Hashem’s decree and were therefore deserving of punishment. (From The Eishes Chayil Haggadah)

28 Why Take Egyptian Valuables? By Ashley Katz and Nikki Morreale

Hashem told Bnei Yisrael before they left Egypt to take the Egyptians valuables. Why would Hashem say this? What was the purpose? Hashem promised Avraham that his children would be slaves for 400 years but after they would be freed and would be rich. Pnei Yehoshua says that Avraham was the only one who could document if what Hashem said was true so Hashem cared about what Avraham thought about this. Hashem wanted to make sure Avraham could say that Hashem had fulfilled his promise to him. He wanted Avraham to be able to say that Hashem had given Bnei Yisrael what He promised, and He did it faster than what He promised which was 210 years instead of 400. In conclusion Hashem told Bnei Yisrael to take the Egyptians valuables because He wanted to keep His promise with Avraham.

33 וְהִיא שֶׁ עָמְדָ ה29 לַאֲ בוֹתֵ ינּו וְ לָנּו!שֶׁ ֹּלא אֶׁחָד בִ לְבָד דעָמַ עָלֵינּו לְכַּלוֹתֵנּו, אֶׁ ּלָאשֶׁבְ כָל דוֹר וָדוֹר עוֹמְדִ יםעָלֵינּו לְכַּלוֹתֵ נּו, וְהַקָ דוֹש בָ רּוְך הּוא מַּצִ ילֵנּו מִ יָדָ ם. יַנִּיחַ הַ כוֹס מִּ יָדוֹ וִּיגַלֶה אֶת הַמַ צוֹת. צֵא ּולְמַ ד30 מַה בִקֵ ש לָבָןהָאֲרַמִ ילַעֲשוֹת לְיַעֲקֹבָאבִ ינּו. שֶׁ פַרְ עֹה ֹלא גָזַר אֶׁ ּלָא עַלהַזְ כָרִ יםוְ לָבָ ןבִקֵ שלַעֲקוֹר אֶׁת הַ כֹל, שֶׁ נֶׁאֱמַ ר: אֲרַמִ י

והיא שעמדה 29 By Zev Nusbaum, Avichai Wise, and Liam Djebali

,The six sections of Mishnah = ו :is actually an acronym for והיא שעמדה part of והיא The Hashem. Since we learn Torah we = א ,The Ten Commandments = י ,The five Chumashim = ה run the risk of other nations wanting to destroy us so we have to have belief that Hashem will take care of everything for us in the best way possible. can also refer to a “havtachah” or “assurance” which Hashem promised והיא ,But Avraham. Hashem told Avraham that his children will be blessed, and we believe that Hashem will keep the promise made to Avraham. And this is what stood”. The Haggadah is saying that throughout the years“ — ”שעמדה“ we have lived among many enemies; they have yet to destroy us. (From www.chabad.org)

Vehi Sheamda: Persecution and Teshuva By Isaac Mendelson and Zach Cohn

This is a verse which relates to an unfortunate pattern in Jewish History. Often, the Jewish Nation is at its finest when we are oppressed. Also, when we prosper we become way more vulnerable to assimilation. The prophets warned people to do teshuvah, but they could not always do that. When bad things happen to the Jews, it arouses them to teshuva. Bad things happening to the Jews encourages Bnei Yisrael to do teshuva. “Vehi Sheamda” means that the persecution which leads to teshuva is what allowed us to survive throughout history. If we take the words from the prophets into our hearts it will help us go defeat enemies, like Haman and Pharaoh. We should be proud to be Jews and forever stay with our religion. If we all live this way, we could give Hashem joy, and prevent him from needing to discipline us. (From Bondage to Freedom)

30 Let’s Go Learn By Leora Glajchen and Tali Novick

;go and learn, why we are talking about Lavan ,צא ולמד When we say the paragraph of how is he relevant to our story? What does Lavan have to do with the story of Mitzrayim?

34 דאֹבֵ ָאבִ י31, וַיֵרֶׁ ד מִצְרַ יְמָ ה וַיָגָר שָ ם בִמְתֵ י מְ עָט, וַיְהִ י שָ ם לְגוֹי גָדוֹל, עָצּום וָרָ ב.

we talk about Lavan, to show that Hashem is always there. During צא ולמד When we say the story of Lavan Hashem helped us before we even knew that Lavan was tricking us. Lavan He also tried keeping Yaakov and his family .רחל instead of לאה tricked Yaakov into marrying from leaving. We learn from the Vilna Gaon that Lavan had created evil plans against Yaakov. There is a debate between the sages about whether these plans were to murder Yaakov or to merely make them come back with him. Another opinion about why talk about Lavan is to show that there were many events that led up to the redemption from Egypt. The pesukim that are quoted in this part of the Haggadah An Aramean was“ .אֲרַ מִי אֹבֵד ָאבִי, וַיֵרֶ ד מִצְרַ יְמָה וַיָגָר שָם בִמְתֵי מְעָט, וַיְהִי שָםלְגֹוי גָדֹול, עָצּום וָרָ ב are destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous." In other words, all of the events that occurred, beginning with the event of Lavan tricking Yaakov led up to the redemption from Mitzrayim. In addition, we can also learn a great lesson from just simply looking at the number of letters that are present in the pesukim quoted in this special paragraph of the Haggadah. To begin, if one looks at the end of this group of pesukim, they can see that there are three great, mighty and many. Next, if one counts the ,גָדֹול, עָצּום וָרָ ב :descriptions of Bnei Yisrael letters in this paragraph, they will learn that it contains 54 letters. There is a special concept in ,or life, is represented by the number 18. If one multiplies the number three ,חי Judaism where representing the three descriptions of how Bnei Yisrael were living at that point in time, by 18, representing the lives of Bnei Yisrael, the product will be the number 54. What can be learned from this mathematical view of the paragraph is that every event that was mentioned in this entire paragraph led up to the redemption of Bnei Yisrael and their greatness, ,One is that Hashem is always there .צא ולמד There are two lessons that we learn from even if we don’t know that we need him, as shown in the Lavan story. The second is that everything is for a purpose. Sometimes unpleasant things happen, and we don’t understand why. But Hashem does, He knows the purpose of everything so we have to trust that He does everything for the better in the long run. (From The Malbim Haggadah)

31 Why Lavan? By Alexis Sohnen and Julia Davidson

לבן which refers to the bad things that ארמי אבד אבי, וירד מצרימה In the haggadah it says ?and going down to Egypt לבן What is the connection to .יעקב tried to do to by putting him to יעקב wanted to get rid of לבן Rashi answers this question saying, that was intimidated by the Jews and brought them into פרעה ,hard work for seven years. Similarly slavery, trying to wipe out the entire population of Jews. Rav Moshe Feinstein explains the s house still observant’רשע was able to come out of a יעקב connection differently. He says that made sure that going down to Egypt יעקב ,of Hashem. Similarly מצוות and performing all of the would not influence him and his family to become like the Egyptians. From this, we are able to

35 וַיֵרֶׁד מִצְרַ יְמָ ה - ָאנּוס עַל פִי הַדִ בּור. וַיָגָר שָ ם - מְלַמֵ דשֶׁ ֹלא יָרַ ד יַעֲקֹבָאבִ ינּו לְהִשְתַקֵ עַ בְמִצְרַ יִםאֶׁ ּלָא לָגּור שָם, שֶׁ נֶׁאֱמַ ר: וַיֹאמְ רּו אֶׁ ל פַרְ עֹה, לָגּור בָ ץָארֶׁ בָ אנּו, כִ י אֵ ין מִרְעֶׁה לַּצֹאן אֲשֶׁ ר לַעֲבָדֶׁ יָך, כִ י דכָבֵ הָרָ עָב ץבְאֶׁרֶׁ כְ נָעַן. הוְעַתָ יֵשְ בּו נָא עֲבָדֶׁ יָך ץבְאֶׁרֶׁ גֹשֶׁ ן32. בִמְתֵ י מְ עָט - כְמַהשֶׁ נֶׁאֱמַ ר: בְשִ בְ עִים נֶׁפֶׁש יָרְ דּו אֲ בוֹתֶׁ יָך מִצְרָ יְמָ ה, וְעַתָה שָמְ ָך ה’ אֱֹלהֶׁיָך כְ כוֹכְבֵי הַשָמַ יִם לָרֹב.

אמונה learn a lesson that one should always stay loyal to their beliefs, and never give up on their in Hashem. (From The Haggadah of Roshei Yeshiva)

32 Keeping It Real By Liav Merlin and Jasmine Halpern

When the Haggadah was explaining the history of Yaakov and his sons immigrating to Egypt to visit Yoseph, it describes how they specifically requested from Pharaoh to live in Goshen. The obvious question is, why did Yaakov and his sons choose to live in Goshen and not somewhere closer to Yosef? The answer is that they wanted to be free to keep their religion, be proud to be Jewish, and keep the laws of Hashem. Yaakov and his sons did not want to be negatively impacted by the Egyptians, especially Pharaoh and his idol worship. Staying in Goshen allowed them to remain separate from the Egyptians and their culture even though it was further from Yosef. The lesson that we can learn from this, is to always stay true to one's self. One should not let others impact their decisions or beliefs. There are many instances in life when people are negatively impacted by others. For example, when one is “peer-pressured” to do something they are not comfortable doing, they should separate themselves from the situation. In addition, they should surround themselves with people that will support their beliefs and lead them to make the right decisions. (From The Haggadah of the Roshei Yeshiva Book 3)

36 וַיְהִ י שָ ם לְגוֹי33 - מְ לַמֵ דשֶׁהָ יּו יִשְרָאֵל מְ צֻיָנִים שָ ם. גָדוֹל, עָצּום - כְמה שֶׁ נֶׁאֱמַ ר:ּובְ נֵי יִשְרָאֵלפָרּו וַיִשְרְ צּו וַ יִרְ בּו וַיַעַצְ מּו בִמְ אֹדמְ אֹד,וַתִ מָ לֵא הָ ָארֶׁ ץ אֹתָ ם. וָרָ ב - כְמַ ה שֶׁ נֶׁאֱמַ ר:רְ הבָבָ כְצֶׁמַ ח ההַשָדֶׁ נְתַתִ יְך, וַתִרְ בִ י וַתִ גְדְ לִי וַתָ בֹאִ יבַ עֲדִ יעֲדָ יִים, שָדַ יִם נָכֹנּוּושְ עָרְֵך ,צִמֵחַ וְאַתְ עֵרֹם וְעֶׁרְ יָה. וָאֶׁ עֱבֹר עָלַיְִך וָאֶׁרְ אְֵךמִתְ בוֹסֶׁסֶׁת בְדָמָ יְִך, וָאֹמַ רלְָך בְדָמַ יְִך חֲיִי, וָאֹמַ ר לְָך בְדָמַ יְִך חֲיִי.

33 A Big Difference By Gila Klibanoff and Scarlett Mandil

How is it possible that the Jews were able to become a nation while they were in the midst of Mitzrayim, a big nation that was taking the world by storm? What prevented the Jews from not conforming to the Egyptian culture? As seen through history, the Jews have never been ones to conform; rather they made a conscious effort to be different than everyone else. While in Mitzrayim, there were three important things the Jews made sure that the Egyptians would not affect. The first thing that the Jews kept was the way they dressed. Since they couldn’t have their own line of clothing, they had to wear the same clothing that the Egyptians wore. The only difference between the Egyptians and the Jew’s clothing was the way they wore it. When the Jews wore the clothing, they made sure to wear it modestly and with pride for the fact that they choose to dress differently. Another thing that the Jews wouldn’t change about their culture was the names that they gave their children. It seems as though it would make sense for the Jewish people to give their children Egyptian names, considering that they lived in Egypt and it would be easier for their children if their names were Egyptian. However, the Jews only gave their children Jewish names because they were proud that they were Jews and they were even more proud that their names made them different. The third thing that the Jews didn’t change about their heritage is their language, which to this day, is Hebrew. Even though the Jews have lived in many different places all over the world, they have never lost their original language, because they know that even the way they speak can make them special. Jews know how important it is to be special, which is why the Jews have made their mark on the world. Even though Jews only make 1% of the world, we are still known by everyone because we are not scared to be different and that is why many Jews have won Nobel Prizes, created life-saving medicines, and have been able to help the world by sharing their opinions. Today, in a world that is so rapidly changing, we must always stay true to who we really are. By being yourself, you can make such a big impact on the world. Being different is a gift, and you should embrace it. (From The Pesach Haggadah: Through the Prism of Experience and History)

37 וַיָרֵ עּו אֹתָ נּו34 הַמִצְרִ ים וַיְעַנּונּו, וַיִתְ נּו עָלֵינּו עֲבֹדָ ה קָשָ ה.

34 Did the Mitzrim Make Us Evil? By Ariel Hammerman and Rebecca Rothstein

In the Haggadah, it mentions a lot about how the Mitzrayim did evil to us. This topic There, it goes deeper .”וירעו אתנו המצרים“ specifically comes up during magid in the paragraph of they did evil to ,לנו made us evil, and not ,אתנו into the meaning of what they did. It uses the word us. This seems very weird because saying that the Mitzrim did bad to us would make more sense upon us, instead ,”אתנו“ than saying that they made us evil. Why does the haggadah use the word ?for us ,”לנו“ of There are a few interesting answers. First, according to the Alshich HaKadosh, the reason ;is because the Egyptians didn’t just hurt usלנו instead ofאתנו that the haggadah uses the word they tried to manipulate us also. They did this all because they wanted us to turn away from Hashem, and make us do evil. אתנו Rav Zalman Sorotzkin and Rav Mordechai Gifter say that another reason that is says is because in the Pesach story, Pharaoh started to enslave us. But, he needed aלנו instead of reason to convince his nation that Bnei Yisrael were bad. He decided that he could say that we were growing too much, and if he did not enslave us, we would begin to take over. By doing this, he stirred the public’s opinion to be against us. So, he made us evil, in the eyes of others. He decided to turn us into the aggressors, which made us look evil. Pharaoh is not the only person who made the Jews seem like evil people. In World War II, the Nazis decided to take their anger out on us. They decided to do exactly what the Egyptians did to us in Mitzraim. They manipulated people into thinking that the Jews were bad and caused Germany to lose a lot after World War I. We can learn from these changes of words that you have to continue to be yourself. You cannot change just because someone else tries to tell others that you are bad. You have to stay true to yourself and all of your beliefs. Also, you should not let other people manipulate you like the Mitzrim tried to do to us in Mitzraim. They tried to get us away from Hashem, but we did not listen. We should be like Bnei Yisrael were, and stay true to ourselves and don’t let the negativity of others bring us down. (From Touched By the Seder and the Rabbi Yissocher Frand on the Haggadah)

?וירעו אתנו המצרים Why Does it Say By Abigail Diamond and Lilly Schneider

made us evil, instead of מצרים which means and the ,וירעו אתנו המצרים Why does it say ?did evil to us מצרים which means and the ,וירעו לנו characterized us in an “evil light” because they מצרים means to say that the תורה The would join בני ישראל suspected that מצרים because the מצרים were betraying the בני ישראל thought forces with any nation who wanted to fight against them. would not be ה' sin so that בני ישראל wanted to make מצרים the ,גמרא According to the s savior. That way’בני ישראל who was ,ה’ ”They wanted to “outsmart .בני ישראל willing to save was ה' says that when גמרא wouldn’t deserve to be saved. The בני ישראל thought that מצרים the בני and tried to convince him that ה' an angel went to ,בני ישראל about to split the sea and save

38 How have the hardships in our life helped us become better people?

וַיָרֵ עּו אֹתָנּו הַמִצְרִ ים - כְמָ השֶׁ נֶׁאֱמַ ר: הָבָהנִתְ חַכְמָ הלוֹ פֶׁן יִרְ בֶׁ ה, וְהָ יָה יכִ תִקְרֶׁ אנָה מִ לְחָמָהוְ ףנוֹסַ גַם הּוא עַלשנְאֵינּו וְ םנִלְחַ בָ נּו, וְעָלָהמִ ן הָ ָארֶׁ ץ. וַיְעַנּונּו - כְמָהשֶׁ נֶׁאֱמַ ר: וַיָשִ ימּו עָלָיו שָרֵי מִסִ ים לְמַ עַן עַנֹתוֹ בְסִבְֹלתָ ם.וַיִבֶׁ ן עָרֵימִסְ כְ נוֹתלְפַרְ עֹה. אֶׁת פִ תֹם וְאֶׁ ת רַ עַמְסֵ ס. וַיִתְ נּו עָלֵינּו עֲבֹדָה קָשָ ה - כְמָ השֶׁ נֶׁאֱמַ ר: וַיַעֲבִדּו מִצְרַ יִם אֶׁ ת בְ נֵי יִשְרָאֵ לבְפָרֶׁ ְך. וַנִצְ עַק אֶׁ ל ה’ אֱֹלקֵ י אֲ בֹתֵ ינּו, וַיִשְמַ ע ה’ אֶׁ ת קֹלֵנּו, וַיַרְ א תאֶׁ עָנְיֵנּו תוְאֶׁ עֲמָ לֵנּו תוְאֶׁ לַחֲצֵ נּו. וַנִצְ עַק אֶׁ ל ה’ אֱֹלקֵ י אֲ בֹתֵ ינּו - כְמָהשֶׁ נֶׁאֱמַ ר: וַיְהִ י בַ יָמִ ים הָרַ בִ ים הָהֵ ם תוַיָמָ מֶׁ לְֶׁךמִצְרַ יִם, וַיֵָאנְחּו בְ נֵי יִשְרָ אֵל ןמִ הָ העֲבוֹדָ וַיִזְעָקּו, וַתַ עַל שַוְעָתָם לאֶׁ הָאֱ ֹלקִ ים מִן הָ עֲבֹדָ ה. וַיִשְמַ ע ה’ תאֶׁ קֹלֵנּו - כְמָ ה שֶׁ נֶׁאֱמַ ר:וַיִשְמַע אֱ ֹלהִ ים אֶׁ ת נַאֲקָתָ ם, וַיִזְ כוֹר אֱֹלהִ יםאֶׁת בְרִ יתוֹ אֶׁ ת ַאבְרָ הָם, תאֶׁ יִצְחָק וְאֶׁ ת יַעֲקֹב.

s plan was to’מצרים The .מצרים were not worth saving because they were as bad as the ישראל sin so that their spiritual level would decrease by persuading them to desert their בני ישראל make laws and customs. That way, they would weaken their entitlement to be saved. Therefore, the .evil בני ישראל did make מצרים were a proper nation which meant מצריים According to Rav Yechezkel Levenstein, the that they knew that when someone does a favor, the receiving person should make an effort to by allowing בני ישראל that they had done a favor for מצריים convinced the פרעה .pay them back also said that פרעה .פרעה was second in command to יוסף while גושן them to live in the land of .מצרים were lacking gratitude for the favor and were suspected of being unloyal to בני ישראל The lesson we can learn from this is that we should always repay people for what they do .knew that returning a favor is the right thing to do פרעה for us. Even a cruel person like (by Rabbi Eliezer Ginsburg הגדה של פסח שירת יהודה From)

39 אוַיַרְ אֶׁ ת עָנְיֵנּו - זוֹפְרִ ישּותדֶׁרֶׁ ְך אֶׁרֶׁ ץ, כְמָ השֶׁ נֶׁאֱמַ ר: אוַיַרְ אֱ ֹלהִ ים תאֶׁ בְ ני ליִשְרָאֵ עוַיֵדַ אֱֹלהִ ים. תוְאֶׁ עֲמָ לֵנּו - אֵ ּלּוהַבָנִים. הכְמָ שֶׁ נֶׁאֱמַ ר: כָל הַבֵן הַ יִּלוֹד הַ יְאֹרָ ה תַשְ לִיכֻהּו וְכָל הַבַת תְ חַ יּון. וְאֶׁ ת לַחֲצֵ נּו - זֶׁההַדְ חַ ק,כְמָה שֶׁ נֶׁאֱמַ ר:וְ גַם ירָאִיתִ אֶׁת הַ ּלַחַץ אֲשֶׁ ר מִצְרַ יִם ֹלחֲצִ ים אֹתָ ם. וַיוֹצִאֵ נּו ה’35 מִמִצְרַ יִם בְ יָד החֲזָקָ ּובִזְ רֹעַ נְטּויָה, ּובְ מֹרָ א גָדֹל, ּובְ אֹתוֹת ּובְ מֹפְתִ ים. וַיוֹצִאֵ נּו ה’ מִמִצְרַ יִם - ֹלא עַל יְדֵ ימַ לְאְָך,וְ ֹלא עַל ייְדֵ שָרָ ף, וְ ֹלא עַל יְדֵישָ לִיחַ, אֶׁ ּלָא הַקָ דוֹש בָ רּוְךהּוא בִכְ בוֹדוֹ ּובְעַצְ מוֹ,שֶׁ נֶׁאֱמַ ר: וְעָבַרְתִ י בְאֶׁרֶׁץמִצְרַ יִםבַ ּלַיְלָה הַזֶׁה, וְהִ כֵיתִ י כָלבְ כוֹרבְאֶׁרֶׁ ץ מִצְרַ יִם מֵ ָאדָ ם וְעַד בְהֵמָ ה, ּובְ כָל אֱֹלקֵ י מִצְרַ יִםאֶׁ עֱשֶׁה שְ פָטִ ים. אֲנִי ה’. וְעָבַרְתִ י בְאֶׁרֶׁץמִצְרַ יִםבַ ּלַיְלָה הַזֶׁה - אֲנִיוְֹלא מַ לְאָ ְך וְהִ כֵיתִ י כָל בְ כוֹרבְאֶׁרֶׁץ מִצְרַ יִם - אֲנִי וְ ֹלא שָרָ ף ּובְ כָל אֱ ֹלקֵ י מִצְרַ יִםאֶׁ עֱשֶׁ ה שְ פָטִ ים - אֲנִי וֹלא הַשָ לִיחַ .

35 Our Exile vs. Theirs By Zachary Cohen and Moshe Samuels

Question- In Mitzraim, Bnei Yisrael sank to such a low level of impurity that if they would have stayed just a little bit longer, they would have been completely lost. Why is it that we are not lost even though we are in exile for much much longer than they were? Answer- There is a very big difference between our ancestors in Mitzraim and our exile now. The difference is that we have the Torah and they did not. The Torah has the great power to keep us connected to Hashem. Even though we are in exile for a very very long time, we cannot ever be totally lost. (From the Ohr Hachaim Commentary)

40 אֲנִי ה’ - אֲנִי הּוא וֹלא ַאחֵ ר. בְ יָד חֲזָקָ ה - זוֹ הַדֶׁ בֶׁ ר, כְמָ השֶׁ נֶׁאֱמַר: הִ נֵה יַד ה’ הוֹיָהבְמִקְ נְָך אֲשֶׁ ר בַשָדֶׁ ה, בַ סּוסִ ים, בַחֲמֹרִ ים, בַגְמַ ּלִים,בַבָקָ רּובַּצֹאן, דֶׁ בֶׁ ר כָבֵד מְ אֹד. ּובִזְ רֹעַנְטּויָה - זוֹ הַחֶׁרֶׁ ב,כְמָ ה שֶׁ נֶׁאֱמַ ר:וְחַרְ בוֹ שְ לּופָה בְ יָדוֹ, נְטּויָה עַל יְרּושָ לַיִם. ּובְ מֹרָ א גָדֹל - זוֹ גִּלּוי שְ כִ ינָה, כְמָ השֶׁ נֶׁאֱמַ ר: אוֹהֲנִסָה אֱֹלהִ ים לָבֹא תלָקַחַ לוֹ גוֹי במִקֶׁרֶׁ גוֹי בְמַ סֹת בְ אֹתֹת ּובְ מוֹפְתִ ים, ּובְמִ הלְחָמָ ּובְ יָד חֲזָקָ ה ּובִזְ רוֹעַ נְטּויָה, ּובְ מוֹרָאִ יםגְדֹלִים, כְ כֹל ראֲשֶׁ העָשָ לָכֶׁם ה’ אֱֹלקֵ י כֶׁםבְמִצְרַ יִםלְעֵינֶׁיָך. ּובְ אֹתוֹת - זֶׁה הַמַטֶׁ ה, כְמָה שֶׁ נֶׁאֱמַ ר: וְאֶׁת הַמַטֶׁההַזֶׁה חתִקַ בְ יָדְ ָך, אֲשֶׁ ר תַ עֲ השֶׁ בוֹאֶׁת הָ אֹתֹת. נוֹהֲגִּין לְהַטִּ יף טִּ פָה מִּן הַ כוֹס בַאֲמִּ ירַת דָ םוָאֵּ ׁש..., עֶשֶר הַמַ כוֹת דְ צַ "ְך עַדַ "ׁש בְַאחַ "ב, בְ יַחַ ד, ט"ו פַעַ ם36.

36 Plagues, Drops of Wine; What's the connection? By Eitan Bitansky and Jacob Sabag

During Maggid, we recite the ten plagues that God punished the Egyptians with and their initials. While we say each plague it is customary to dip a finger into our cups of wine from which we remove a droplet of wine. The cup of wine symbolizes our joy for the redemption from Egypt but since the Egyptians were punished and we should not be happy over the suffering of our enemies we remove a small amount of wine from the cup to lessen our joy. Another reason for this is because the Egyptians prevented the Jews from learning Torah and doing mitzvot and the Torah is compared to wine, so we remove a small amount of wine to remind us that we were not allowed to learn or keep the Torah. The wine should be removed using your index finger in commemoration of “the finger of God” which the Egyptians admitted inflicted the plagues. Traditionally, we do not drink the droplets of wine out of consideration for the lives lost by the plagues. (From The Kol Dodi Haggadah and The Eishes Chayil Haggadah)

41 ּובְ מֹפְתִ ים - זֶׁה הַדָ ם, כְמָה שֶׁ נֶׁאֱמַ ר: וְ ינָתַתִ מוֹפְתִ יםבַשָמַ יִם ּובָ ָארֶׁ ץ, דָ ם וָ אֵ ש וְתִ ימְ רוֹת עָשָ ן.

Cups of Blessing By Arnold Ginsberg and Oren Gutkin

It is a common custom to take out some wine when you say the ten plagues, the The reason that we take out some .דם ,ואש ,ותמרון עשן abbreviations of the plagues, and the words wine is quite simple. According to Rabbi Zalman Sorotzkin, the four cups of wine are “cups of with. The second cup of the seder is the one where we ה‘ blessings” which we sing and praise where we הגדה The only place in the .שמות for all the miracles that he performed during ה‘ praise talk about misfortune and plague is here. Since we want our wine to be a “cup of blessing” and not a “cup of curses” we remove the wine while reciting these words so that in the end we are drinking a “cup of blessing.” The reason that some people use their finger to take out the wine is because it is a reminder of how “the finger of God” brought plagues. So too, we should use our finger to take out the wine that represents the plagues. (From The Haggadah of the Roshei Yeshiva Book 3 and The Artscroll Haggadah Silverman Edition)

Dipping During Makkot By Olivia Ansel and Keira Cillo

During the seder, we read about the makkot. While we list them, each person puts his pinky in his cup of wine and removes a drop each time a plague is recited. Why do we do this? Having a full cup represents abundance. To show that it doesn’t make us happy that our enemies were punished because of us, we take out some wine each time a plague is recited; we are losing our “happiness” to show respect. As Shlomo says in Mishlei, “Do not rejoice when your enemy falls”. This means that even when you win against your enemy, you should not boast and be completely happy. This is the only holiday in which we do not have the obligation of simcha. But, why during the ten makkot? The ten makkot is what we did to destroy our enemy, the Egyptians, and therefore we take out wine, a symbol of celebration, from our cups. Even though this was our greatest victory, we cannot be overjoyed because we need to have empathy for the Egyptians, even if they were our enemies. (From Bondage to Freedom- the Passover Haggadah)

42 דָ רבָ ַאחֵ ר: בְ יָד חֲזָקָ ה - שְתַ יִם, ּובִזְ רֹעַנְטּויָה - שְתַ יִם, ּובְ מֹרָ א גָדֹל - שְתַ יִם, ּובְ אֹתוֹת - שְתַ יִם, ּובְ מֹפְתִ ים - שְתַ יִם.אֵ ּלּו עֶׁשֶׁ ר מַ כוֹת37 שֶׁהֵבִ יאהַקָ דוֹש בָ רּוְך הּוא עַל הַמִצְרִ ים בְ מִצְרַ יִם, וְאֵּלּו הֵ ן:

37 Ten Makkot: Ten War Strategies By Danny Falda and Freddy Dresdner

When Hashem brought the Makkot upon the Egyptians, He used the same tactics that an army general would use against an enemy. 1. With Blood, Hashem got rid of Egypt’s water supply just like an attacking army would cut off the enemy's water. 2. The frog’s croaking was just like the army blowing trumpets to scare the enemy. 3. The lice were like the arrows from archers because their sting was felt throughout the city. 4. The wild animals were like an all-out attack because they came in through every direction. 5. The cattle plague was like the secret agents poisoning enemy livestock and cattle. 6. The boils were the cannons and guns for Hashem, which hurt far more than gunpowder. 7. The hail was the heavy artillery because it destroyed the entire city. 8. The locusts were like the army, attacking everyone and taking over the enemy’s territory. 9. The darkness was like keeping enemies captive because they couldn’t leave their houses. 10. The killing of the first born was like when all the leaders of the city are executed. In this way, the ten plagues were like a war against the Egyptians. (From The Me’am Lo’ez Haggadah)

Why these Makot? By Lea Diamond and Eliana Saibel

A question commonly asked about the ten makot is, “Why did Hashem choose these specific punishments for the Egyptians?” The answer is that Hashem used all of the plagues to go against Pharaoh, but each one had a different, specific purpose. because Pharaoh had made claims thatדָם For example, Hashem chose the punishment of the Nile River was his, so this first Plague destroyed the water as it turned to blood, showing Pharaoh that his power could not be compared to Hashem’s power. because the frogs came from the water, and since צפְרֵ דְעֵ Hashem chose the punishment of the Torah, which the Jews were destined to receive and follow, is often compared to water, it made it clear to Pharaoh that the Jews are everywhere. because it is formed from dust and the Egyptians כִנִים Hashem chose the punishment of wanted to destroy Israel, which is related to dust. It is related to dust because “nobody can count the dust of Jacob”. because the Jews were compared to the animals עָרֹוב Hashem chose the punishment of that walked around Egypt because they both annoyed the Egyptians, making them want to kill

43 the animals and the Jews. Some examples of when the Jews were compared to animals is when .was compared to a wolfבנימין was compared to a snake, andדן ,was compared to a lion יהודה because it would best punish the Egyptians’ for דבר Hashem chose the punishment of wanting to destroy the Jews, who were the nation that would do anything for Hashem. because they came from ashes from a furnace, and שְחִין Hashem chose the punishment of .who was thrown into a furnace ,אברהם the Egyptians wanted to kill the descendants of because hail is like snow, and the Jews turned בָרד Hashem chose the punishment of white as snow when they went before Hashem. because they came like a great army, and it was ַארְ בֶה Hashem chose the punishment of the punishment for the Egyptians for wanting to destroy Jews which are considered, “God’s army”. because darkness had been separated from the חשְֶך Hashem chose the punishment of light like the Jews had been separated from other nations. Just like light and dark can’t exist together, Jews can’t live among other nations. because the Jews were Hashem’s מַכַתבְכֹורֹות Lastly, Hashem chose the punishment of firstborn, and Hashem felt that the Egyptian’s firstborn couldn’t compare to the Jews, so He decided that they didn’t deserve to survive any longer. This shows us that Hashem uses his power wisely. He didn't just kill the Egyptians all at once but thought it all through to see which way would be most effective. This teaches us to think things through and make sure everything we do has reached its full potential. (From The Me’am Lo’ez Haggadah)

The Ten Makot: An Attack on Their Gods By Boaz Fox and Adir Kaynan

When we learn about the Makot, we always learn what they were. But why did Hashem pick these specific plagues? The first Makah, Dam, or Blood, was Hashem’s judgment against many Egyptian gods. For example, Egyptians believed that the Nile was Osiris, the god of the dead’s, lifeblood. The Nile was also very important for the Egyptian economy and culture. The second Makah, Tzfardea, or Frogs, was a judgement against the Egyptian frog- headed goddess of birth, Heqet. Frogs were sacred to Egyptians and imagine how they felt when there were piles of dead sacred frogs. The third Makah, Kinim, or Lice, was a judgement against the god of the desert, Set. The lice, which came from the Egyptian sand, covered the nation. The fourth Makah, Arov, or Wild Animals, was a judgment against the Egyptian people. Where were their gods when they were being chased by wild animals? Only the Jews, being protected by Hashem, were safe. The fifth Makah, Dever, or Death of Cattle, was a judgement on gods Hathor and Apis. These gods were depicted as cattle. Also, sheep were holy to the Egyptians. Imagine how they felt when they realized that their holy animals were dead. The sixth Makah, Boils, was created to be offensive toward the Egyptian gods of health and disease. This Makah was one of few specifically designed to show how powerless the Egyptian gods were for they could not duplicate this Makah. This was so because the boils were so bad that the Egyptian magicians were in too much pain to even try and duplicate the Makah.

44

The seventh Makah, Hail, was designed to show how powerless the Egyptian gods of Fertility, Sky, and Storm were. When G-d sent ice and fire, the Egyptians were astonished for they have never seen such a thing before. This showed that the Egyptian gods were incapable of duplicating the Makah. The eighth Makah, Locust, was also targeting the Egyptian gods of health and disease. This was because, any fields that survived the Makah of Hail were then destroyed by swarms of locust. After this Makah there was no harvest in Egypt for a whole year. The ninth Makah, Darkness, was a direct attack on the Egyptian sun god, Ra, who Pharaoh claimed to be a part of. The darkness was so bad that in the eyes of the Egyptians, even Ra and Pharaoh couldn’t bring light through the darkness. This was especially a big deal because Ra, the sun god, was considered the most powerful one. The tenth plague, the death of the firstborns, insulted the Egyptian god Isis, protector of the children. In this plague all firstborn males in every household that didn’t have lamb blood on the door post of their house was killed. The families that listened to the command of putting lamb blood on their doorposts, ate their lamb for dinner that night. What was so especially unique about this makkah is that it was the only makkah that applied to the Jews in addition to the Egyptians. (From Chabad.org)

The Ten Makot and Creation By Shira Rosenblat and Sarit Greenwood

Why did Hashem bother to do ten Makot when he could do just one? What was the reasoning behind each of the Makot? 10 is a recurring number in the Torah. It’s used for many things like a minyan, the ten commandments, and many others. By using the number ten, we know its Hashem and not just a coincidence. The Maharal says the ten Makot represents the ten sayings of creation, or the ten phrases Hashem used when he was creating the world. The first plague, Blood, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹל ֗קים ִהנֵ ֩ה נָ ַ֨ ַת ִתי ָל ֶ֜ ֶכם ֶאת־ ָכל־ ֵֹּ֣ע ֶשב... ָל ֶֶ֥כם ִי ָֽ ְה ֶיֶ֖ה לְָאכְלָ ָֽה (1:29) - “And God said, ‘Behold, I have given you every seed bearing herb... it will be yours for food.’” This is parallel to the Plague of Blood because the Nile, which gave water for vegetation in Egypt, was destroyed. The second plague, Frogs, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹלקים יִ ְש ְר ֹּ֣צּו ַה ַּ֔ ַמיִם ֶֶ֖ש ֶרץ ֶֹּ֣נ ֶפש ַח ָיָּ֑ה ְועֹו ֙ף יְעֹו ֵֹּ֣פף ַעל־ ָה ַּ֔ ָא ֶרץ ַעל־ ְפ ֵֶ֖ני ְר ִֶ֥קי ַע ַה ָש ָמ ָֽיִם (1:20) - “And God said, ‘Let the waters swarm a swarming of living creatures, and let fowl fly over the earth, across the expanse of the heavens.’" The animals swarmed out of the water in Bereshit like the frogs swarmed out during this plague. The third plague, Lice, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹל ֗קים יִ ָק ַ֨וּו ַה ֶ֜ ַמיִם ִמ ַ ת ַחת ַה ָש ַ֨ ַמיִ ֙ם ֶאל־ ָמ ֹּ֣קֹום ֶא ַּ֔ ָחד ְו ֵתָֽ ָר ֶֶ֖אה ַהיַ ָב ָָּ֑שה ַוָֽיְ ִהי־ ֵכָֽן (1:9) - “G-d said, ‘Let the waters gather and let the earth appear.’” Here, the dust of the earth was revealed, and then from the dust the plague of lice came. The fourth plague, wild animals, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹל ֗קים תֹו ַ֨ ֵצא ָה ֶ֜ ָא ֶרץ ֶ נ ֶפש ַחיָ ֙ה ְל ִמי ַּ֔נָּה ְב ֵה ֶָ֥מה ָוֶֶ֛ר ֶמש ְו ַחָֽיְתֹו־ ֶֶ֖א ֶרץ ְל ִמי ָָּ֑נּה ַוָֽיְ ִהי־ ֵכ ָֽן:

45 דָם, צְ פַרְ דֵ עַ 38, כִנִים, עָרוֹב, דֶׁ בֶׁ ר, שְחִ ין, בָרָ ד39, ַארְ בֶׁ ה, חשֶׁ ְך, מַ כַת בְ כוֹרוֹת

(1:24) - “G-d said, ‘Let the earth bring forth living creatures.’” Here, Hashem brought creatures, just like how he brought wild creatures during this plague. The fifth plague, Epidemic, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹל ֗קים יְ ִ הי ְמא ֹר ֹ ֙ת ִב ְר ִֹּ֣קי ַע ַה ָש ַּ֔ ַמיִם ְל ַה ְב ִִּ֕דיל ֵֶ֥בין ַה ֶ֖יֹום ּו ֵֹּ֣בין ַה ָָּ֑ליְ ָלה ְו ָה יּו ְלא ֹת ֹ ֙ת ּו ְל ֹּ֣מֹו ֲע ִַּ֔דים ּו ְליָ ִֶ֖מים ְו ָש ִנָֽים: (1:14) - “G-d said, ‘Let there be luminaries [Sun, moon, stars].’” The Maharal says that these affect how we breathe, and our air quality/breathing can cause epidemics. The sixth plague, Boils, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹלקים ַנָֽ ֲע ֶֶ֥שה ָא ֶָ֛דם...: (1:26) - “G-d said, ‘Let us make man...’” Here, He creates man, and boils affect man’s body. The seventh plague, Hail, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹלקים יְ ִֶ֥הי ָר ִֶ֖קי ַע ְב ֹּ֣תֹוְך ַה ָָּ֑מיִם ִוי ִֹּ֣הי ַמ ְב ִַּ֔דיל ֵֶ֥בין ֶַ֖מיִם ָל ָמָֽיִם: (1:6) - “G-d said, ‘Let there be water in the sky and oceans.’” Here He commanded the creation of the sky, and in this plague an unnatural weather (fiery hail) rains down from it. The eighth plague, Locust, is represented through the pasuk: ַו ֹּ֣י ֹא ֶמר ֱאֹל ֗קים ַת ְד ֵ שא ָה ַ֨ ָא ֶר ֙ץ ֶ֗ד ֶשא ֵ֚ ֵע ֶשב ַמזְִֹּ֣רי ַע ַּ֔זֶ ַרע ֵֹּ֣עץ ְפ ִִ֞רי ע ֹ ֶשה ְפ ִר ֙י ְל ִמי ַּ֔נֹו ֲא ֶֶ֥שר ז ַ ְרעֹו־ ֶ֖בֹו ַעל־ ָה ָָּ֑א ֶרץ ַוָֽיְ ִהי־ ֵכָֽן: (1:11) - “G-d said, ‘Let the earth bring forth vegetation (plants).’” This Pasuk refers to the creation of the plants, and this plague refers to the destruction of them when plants that were eaten by the locust. The ninth plague, Darkness, is represented through the pasuk: ַו ֶ֥י ֹא ֶמר ֱאֹל ִֶ֖הים יְ ִהי־ ָּ֑אֹור ַוָֽיְ ִהי־ ָֽאֹור: (1:3) - “G-d said, ‘Let there be light.’” The opposite of light and good is darkness and bad, which is this plague. The tenth plague, Death of the firstborns, is represented through the pasuk: ְב ֵרא ִֶ֖שית ָבָֹּ֣רא ֱאֹל ָּ֑ק ים ֵֶ֥את ַה ָש ֶַ֖מיִם ְו ֵֶ֥את ָה ָאָֽ ֶרץ: (1:1) - In the beginning God created the heavens and the earth.” The parallel theme is beginning. The firstborns are the beginning of the family, and this Pasuk is the beginning of the world and the Torah. The message that we can take from this is that there is a reason behind everything. Hashem does everything for a purpose, and we should know that everything that happens to us happens for a reason. )From the Ohr Sameach Haggadah and The Torah Anthology(

38 The Power of Our Words By Sari Helfgott and Yardena Goldman

When the plague of Tzfardeah happened, Pharaoh told Moses to stop the frogs, and Moshe asked Hashem to end the plague. After this, Hashem immediately ended the plague, without question. In Sefer Bamidbar, though, Bnei Yisrael were complaining against Hashem in the desert and Hashem sent fiery serpents to punish Bnei Yisrael, killing many of them. Moshe davened to Hashem to stop the punishment, but Hashem required Moshe to do something else before the

46 During the makka of blood the Torah says that the Egyptian sorcerers copied the makka. If Moshe turned all the water in Egypt to blood where did the Egyptians get water from to copy the makka? רַבִ י יְהּודָה הָ יָה ןנוֹתֵ בָהֶׁםסִמָ נִים: דְ צַ"ְך עַדַ "ש בְ ַאחַ "ב. רַבִי יוֹסֵי הַגְלִילִי אוֹמֵר: מִ נַיִןאַתָ ה אוֹמֵ רשֶׁ ּלָקּו הַמִצְרִ ים בְמִצְרַ יִם עֶׁשֶׁ ר מַ כוֹת וְעַל הַ יָםלָקּו חֲמִשִ ים מַ כוֹת? בְמִצְרַ יִם המָ הּוא אוֹמֵ ר? וַיֹאמְ רּו הַחַרְ טֻמִ ים אֶׁ לפַרְ עֹה: אֶׁצְ בַע אֱ ֹלקִ ים הִ וא, וְעַל הַ יָם המָ הּוא

punishment would stop. Moshe put a copper snake on a pole, and anyone who was bitten would be healed if they looked up at it. Why did Hashem put an immediate end to the plague of frogs, but with the snakes, Moshe needed to work for it? What is the difference between Pharaoh's sin and Bnei Yisrael’s sin? The Chofetz Chaim writes that this distinction shows the severity of speaking against others, like Bnei Yisrael in the desert. Any other sin, including enslaving others, can be atoned for with davening and repenting. However, when it comes to Lashon Hara, it required a higher level of repentance before it could be forgiven. Therefore, Bnei Yisrael had to do a lot more work than Pharoah did to be forgiven for their sin. The lesson we can learn from this is the power of speech. It is much harder to do teshuva for speaking against someone than it is to do teshuva for another sin. So, maybe the next time we want to talk about someone, we should think about what we say first. (From the Haggadah of the Rosh Yeshiva Book Three)

39 Barad--Make the Inspiration Last By Amit Bitansky and Isaac Gampel

Barad was the plague where Pharaoh, for the first time, said that he did something wrong by inflicting violence and hardship on the Jewish people. In Shemot (9:27) Pharaoh says, “This time I have sinned; Hashem is the righteous One; I and my people are the wicked ones.” This one quote alone shows us that Pharaoh was starting to question his decisions of being wicked and violent toward the Jews. He was now willing to let Bnei Yisrael go, but this inspiration ended soon after. The Baalei Mussar explain that when Pharaoh said that he would actually let Bnei Yisrael go free, he actually meant it this time. He was not mocking Moshe. Under the influence of the suffering of the plague, he was greatly changed. But, when it ended he completely forgot his good intentions. The great Mirrer mashgiach, Rav Yeruchom Levovitz zt”l comments that this is the general tendency of people. When a person is in great suffering he makes all sorts of promises. But, when the situation improves, he completely disregard his promises. When we find ourselves in difficult situations and make resolutions to improve, we must remember those resolutions later. We must make an effort to grow from those difficult times. (From the Torah Tavlin Haggadah)

47 אוֹמֵ ר? וַיַרְ א יִשְרָאֵלאֶׁת הַ יָד הַגְדֹלָה אֲשֶׁ ר עָשָ ה ה’ בְמִצְרַ יִם, וַיִירְ אּו הָעָם אֶׁ ת ה’, וַיַאֲמִ ינּו בַ ה’ ּובְמשֶׁ ה עַבְ דוֹ 40. What are the ingredients to be a great leader?

כַמָה לָקּובְאֶׁצְ בַע?עֶׁשֶׁר מַ כוֹת. אֱ מוֹר מֵ עַתָ ה:בְמִצְרַ יִם לָקּו עֶׁשֶׁ ר מַ כוֹת וְעַל הַ יָם לָקּו חֲמִשִ ים מַ כוֹת. רַבִי אֱלִיעֶׁזֶׁר אוֹמֵ ר: מִ נַיִן שֶׁ כָל מַ כָה ּומַ כָה שֶׁהֵבִ יאהַקָ דוֹש בָ רּוְך הּוא עַל הַמִצְרִ יםבְמִצְרַ יִם הָ יְתָה שֶׁ לַארְ בַעמַ כוֹת?שֶׁ נֶׁאֱמַ ר: יְשַ ּלַח בָ ם חֲרוֹן אַ פוֹ, עֶׁבְ הרָ וָזַעַם וְצָרָ ה, מִשְ לַחַת מַ לְאֲכֵי רָ עִ ים. עֶׁבְרָ ה - ַאחַ ת, וָזַעַם - שְתַ יִם, וְצָרָ ה - שָ לש, מִשְ לַחַת מַ לְאֲכֵי רָ עִ ים - ַארְ בַ ע. אֱ מוֹר מֵ עַתָה:בְמִצְרַ יִם לָקּו ַארְ בָעִ ים מַ כוֹת וְעַל הַ יָם לָקּו מָאתַ יִם מַ כוֹת. Are there signs in our life pushing us to change that we are just refusing to see? רַ יבִ עֲקִ יבֶׁ א אוֹמֵר: מִ נַיִן שֶׁ כָל מַ כָה ּומַ כָה שֶׁהֵבִיאהַקָ דוֹש בָ רּוְך הּוא עַל הַמִצְרִ ים בְמִצְרַ יִםהָ יְתָהשֶׁל חָמֵ שמַ כוֹת? שֶׁ נֶׁאֱמַ ר: יְשַ ּלַח בָ ם חֲרוֹן אַ פוֹ, עֶׁבְרָ ה וָזַעַם וְצָרָ ה, מִשְ לַחַת מַ לְאֲכֵי רָ עִ ים. חֲרוֹן אַ פוֹ - ַאחַ ת, עֶׁ בְרָ ה - שְתַ יִם, וָזַעַם - שָ ֹלש, וְצָרָ ה - ַארְ בַ ע, מִשְ לַחַת מַ לְאֲכֵי

40 Everyone is a Believer By Jordan Serviss

“And they believed in Hashem and his servent Moshe” At the point, when the Red Sea split, all of Bnei Yisrael truly believed in Hashem. Unfortunately, nowadays, not everyone carries this same belief. There are a section of Jews that pride themselves on the fact that they are non-believers. They claim to have no belief and say that they are completely open minded. This in fact is a misconception. These people do have great beliefs, just in the wrong ideas. They believe in contemporary and modern ideas, while ignoring the Torah. They put all of their trust into false statements and neglect Hashem. Just like all other human traits, the trait of faith must be channeled. When Israel saw the splitting of the Red Sea, their faith was fully channeled into the belief in Hashem. They trusted Hashem and Moshe with all their faith. Just as the nation of Israel's faith was channeled, so too can be true with the faith of non-believing Jews. They need an extra push by us to help them believe. (From The Haggadah of The Roshei Yeshiva)

48 רָ עִ ים - חָמֵ ש. אֱ מוֹר מֵ עַתָ ה: בְמִצְרַ יִם לָקּו חֲמִשִ ים מַ כוֹת וְעַל הַ יָם לָקּו חֲמִשִ ים ּומָאתַ יִם מַ כוֹת.

כַמָה מַ ?it עֲלוֹת worth טוֹבוֹתit all לַמָ קוֹםthat make עָלֵינּוWhat are the gifts in our ! 41life What Mitzvot are you most appreciative of?

אִּלּוהוֹצִ יָאנּו מִמִצְרַ יִםוְ ֹלאעָשָ ה בָהֶׁם שְ פָטִ ים, דַ יֵינּו. אִ ּלּו העָשָ בָהֶׁ ם שְפָטִים, וְ ֹלא עָשָ ה בֵאֹלהֵיהֶׁ ם, דַ יֵינּו.אִ ּלּו עָשָ הבֵ אֹלהֵיהֶׁ ם, וְֹלא הָרַ ג אֶׁתבְ כוֹרֵ יהֶׁם,דַ יֵינּו. אִּלּו הָרַגאֶׁת בְ כוֹרֵ םיהֶׁ וְ ֹלא נָתַ ן לָ נּו אֶׁ ת מָ מוֹנָם, דַיֵינּו.אִ ּלּונָתַ ן לָנּו אֶׁת מָ מוֹנָם וְ ֹלאקָרַ ע לָנּו אֶׁ ת הַ יָם,דַ יֵינּו. אִ ּלּו קָרַעלָנּו תאֶׁ הַ יָם וְֹלאהֶׁ עֱבִירָ נּובְ תוֹכוֹ בֶׁחָרָ בָ ה,דַ יֵינּו. אִ ּלּו הֶׁ עֱבִירָ נּו בְ תוֹכוֹ בֶׁחָרָ בָהוְֹלא עשִקַ צָרֵ נּו בְ תוֹכוֹ,דַ יֵינּו. אִ ּלּו עשִקַ צָרֵנּו בְ תוֹכוֹ וְֹלאסִ פֵק צָרְ כֵנּובַמִדְ בָ רַארְ בָעִ יםשָ נָה,דַ יֵינּו. אִּלּו סִ פֵק צָרְ כֵנּו בַמִדְבָר ַארְ בָעִ ים שָ נָהוֹלא הֶׁאֱכִ ילָנּו אֶׁת הַמָן, דַ יֵינּו.אִ ּלּו הֶׁאֱכִ ילָנּו אֶׁת הַמָן וְ ֹלא נָתַ ןלָנּואֶׁ ת הַשַ בָ ת,דַ יֵינּו. אִ ּלּו ןנָתַ לָנּו אֶׁת הַשַ בָ ת, וְ ֹלא

41 Too Many to Thank For By Eli Brickman and Avi Wagner

This part of the Maggid raises numerous questions. The first of the many questions is learned from Psalms 106 where it is written, “who can express the mighty act of Hashem? Who can declare His praise?” How is it possible to presume that we can make a list of all of the significant acts that Hashem has done? The following analogy can be used to help better understand the answer. There is a man who needs only one more piece of matzah for his Seder and a donor was willing to give him a full box of five matzot. The poor man’s real debt of gratitude would be for only the first matzah in the box, which would allow him to have enough for the Seder. The additional four matzot would be greatly appreciated, but the other four would be considered extra, separate from what is needed for the Seder. Similarly, Dayenu expresses our gratitude to the almighty for His acts of kindness towards us. Not every act of kindness Hashem does for us is listed. Only the ones that are additional acts of kindness which He had shown us are included. For when we were in our crisis we would have been extremely grateful for only one act of kindness; therefore we are so much more appreciative for all of the “additional” acts of kindness. Thus the true purpose of Dayenu is to list those additional divine acts. This is the reason why so many of His kindnesses ”,מִי יְמַלֵל גְבּורֹות יְהוָה יַשְמִיעַכָל תְהִלָתֹו“ ,are not listed. As we learn from the pasuk in the Tehillim it would be impossible for someone to list all of His divine acts.

49 קֵרְבָנּו לִפְ נֵיהַ רסִ ינַי,דַ יֵינּו. אִ ּלּו קֵרְ בָנּולִפְ נֵיהַר סִ ינַי,וְ ֹלא ןנָתַ לָנּו אֶׁתהַ תוֹרָה, דַ יֵינּו. אִ ּלּו נָתַ ן לָנּו אֶׁ ת הַ תוֹרָ ה וְ ֹלא הִ כְנִיסָ נּו לְאֶׁ רֶׁ ץ יִשְרָאֵל, דַ יֵינּו. אִּלּו הִ כְנִיסָ נּולְאֶׁרֶׁ ץ יִשְרָאֵלוְ ֹלא בָ נָהלָנּו אֶׁ ת בֵ ית הַבְחִ ירָ ה, דַ יֵינּו.

Does the existence of the Jewish people defy the natural order of the world? Are we a miracle?

עַל ַאחַ ת, כַמָ ה וְכַמָ ה, טוֹבָ ה כְ פּולָה ּומְ כֻפֶׁלֶׁת לַמָ קוֹם עָלֵינּו: שֶׁ הוֹצִיָאנּומִמִצְרַ יִם, הוְעָשָ בָהֶׁ םשְ פָטִ ים,וְעָשָ הבֵ אֹלהֵיהֶׁ ם, וְהָרַג אֶׁ ת בְכוֹרֵ יהֶׁ ם, וְ נָתַ ן לָנּו אֶׁת מָ מוֹנָם, עוְקָרַ לָנּו אֶׁת הַ יָם, וְהֶׁ עֱבִ ירָ נּו בְ תוֹכוֹ בֶׁחָרָ בָ ה, עוְשִקַ צָרֵ נּו בְ תוֹכוֹ,וְסִ פֵקצָרְ כֵנּו בַמִדְ רבָ ַארְ בָעִ ים שָ נָה, וְהֶׁאֱכִ ילָנּואֶׁת הַמָ ן, וְ ןנָתַ לָנּו תאֶׁ הַשַ בָ ת, וְקֵרְ בָ נּו לִפְ נֵי הַר סִ ינַי, וְ נָתַ ן לָנּואֶׁת הַ תוֹרָ ה, וְהִ כְנִיסָ נּו ץלְאֶׁרֶׁ יִשְרָאֵ ל,ּובָ נָהלָנּו אֶׁ ת בֵ ית הַבְחִ ירָ ה לְכַפֵ ר עַל כָל עֲוֹנוֹתֵ ינּו. רַבָןגַמְ לִיאֵ ל הָ יָה אוֹמֵ ר:כָל שֶׁ ֹּלא ָאמַ ר השְלשָ דְ בָרִ ים אֵ ּלּו בַפֶׁסַ ח, ֹלא יָצָ איְדֵ יחוֹבָ תוֹ, וְאֵּלּו הֵן: פֶׁסַ ח, מַצָ ה, ּומָ רוֹר42.

42 Which Comes First? Kayla Klibanoff and Rebecca Wiater

Some may wonder why in most cases Matzah comes before Maror, when really it should be the opposite. Shouldn’t the bitterness of slavery come before the joyful redemption of the Jews? Rav Yisrael Salanter gives an interesting answer to this question. When Bnei Yisrael were slaves in Egypt, they were on the 49th level of impurity, which is only one level away from the lowest level. They had no connection to G-d, they didn’t keep any Mitzvot, and they even worshipped idols alongside the Egyptians. If Hashem had taken the Jews out from Egypt when they were on the 49th level of impurity, their redemption would not be justified. In order to validate their redemption, Hashem commanded the Jews to do two Mitzvot. Since the Jews had not performed any Mitzvot, these two Mitzvot had a great significance. If they had done even one Mitzvah, it would have shown Hashem that Bnei Yisrael truly cares. The bitterness of their lives allowed them to perform these two Mitzvot, which eventually led to their glorious redemption.

50 פֶׁסַחשֶׁהָ יּו אֲ בוֹתֵ ינּו אוֹכְלִים ןבִזְמַ שֶׁ בֵית הַמִקְדָש הָ יָה קַ יָם, עַל שּום מָה? עַל שּום שֶׁ פָסַח הַקָ דוֹש בָ רּוְך הּוא עַל יבָתֵ אֲ בוֹתֵ ינּו בְמִצְרַ יִם, שֶׁ נֶׁאֱמַ ר: םוַאֲמַרְתֶׁ זֶׁבַ ח חפֶׁסַ הּוא לַ ה ', אֲשֶׁ ר פָסַ ח עַל בָתֵ י בְ נֵי יִשְרָאֵ ל בְמִצְרַ יִם בְ נָגְפוֹ אֶׁתמִצְרַ יִם, תוְאֶׁ בָתֵ ינּו הִּצִ יל, וַיִקֹד הָעָם וַיִשְתַ חֲוּו. מַרְ אֶה אֶת הַמַ צוֹת לַמְ סֻׁבִּים וְאוֹמֵּ ר: מַּצָהזוֹ שֶׁ ָאנּואוֹכְלִים, עַל שּוםמָ ה? עַל שּום שֶׁ ֹלא הִסְ פִ יק םבְצֵקָ שֶׁ ל אֲבוֹתֵ ינּולְהַחֲמִ יץ עַד שֶׁ נִגְלָה עֲלֵיהֶׁם מֶׁ לְֶׁך מַ לְכֵי הַמְ לָכִים, הַקָ דוֹש בָרּוְך הּוא, ּוגְָאלָם,שֶׁ נֶׁאֱמַ ר: וַיֹאפּו אֶׁתהַבָצֵ ק ראֲשֶׁ הוֹצִיאּו מִמִצְרַ יִם עֻגֹתמַ ּצוֹת, כִ יֹלא חָמֵ ץ, יכִ גֹרְ שּו מִמִצְרַ יִםוְ ֹלא יָכְ לּו לְהִתְמַהְמֵּהַ, וְ גַם צֵדָ הֹלא עָשו לָהֶׁ ם. מַרְ אֶה אֶתהַמָ רוֹר לַמְ סֻׁבִּ ים וְאוֹמֵּ ר: מָרוֹר זֶׁהשֶׁ ָאנּו אוֹכְלִים, עַל שּום מָה? עַל שּום שֶׁמֵרְ רּו הַמִצְרִ ים אֶׁ ת חַיֵיאֲ בוֹתֵ ינּובְמִצְרַ יִם, שֶׁ נֶׁאֱמַ ר:וַיְמָרֲרּו אֶׁת חַ יֵיהֶׁ ם בַ עֲבֹדָ ה קָשָ ה, בְ רחֹמֶׁ ּובִ לְבֵנִים ּובְ כָל העֲבֹדָ בַשָדֶׁ ה תאֶׁ כָל םעֲבֹדָתָ אֲשֶׁ ר עָבְ דּו בָהֶׁ ם בְפָרֶׁ ְך.

Maror can be seen as a redemption in itself because it brought the Jews closer to Hashem. Without this miniscule redemption, the greater redemption would have never happened. From this, we learn two important, and valuable lessons. We learn that life isn’t just about the big rewards; the small things in life are just as important. Any small Mitzvah or positive action we do, isn’t ignored; it bring us closer to Hashem. It is the small actions that make us good people. It is the small things that truly matter. We also learn that in order to succeed, we must work hard, and make mistakes. If you never do anything wrong, you can never improve, and become better. You think that what you did is perfect, when in reality, nothing is perfect. There is always room for improvement, no matter the circumstances. It isn’t only the destination that matters, but the journey that brought you there. From this we see that the reason Marror comes after Matzah is because Marror itself is a redemption. If it wasn’t for the bitterness of the slavery, Bnei Yisrael wouldn't have been rescued from Egypt. Marror doesn’t only symbolize the anguish of slavery, but the start of new chapter in Jewish history. (The Haggadah of the Roshei Yeshiva Book 3)

51 בְכָל דוֹר וָדוֹר חַ יָב ָאדָ ם לִרְ אוֹת אֶׁת עַצְ מוֹ כְאִ ּלּו הּוא יָצָא מִמִצְרַ יִם, שֶׁ נֶׁאֱמַ ר:וְהִ גַדְתָ לְבִ נְָךבַ יוֹם הַ הּוא לֵאמֹר, בַ עֲבּור זֶׁה עָשָ ה ה’ לִי בְצֵאתִ י מִמִצְרָ יִם.ֹלא תאֶׁ אֲ בוֹתֵ ינּו בִ לְבָ ד גַָאל הַקָ דוֹש בָ רּוְך הּוא, אֶּׁלָא ַאףאוֹתָ נּוגַָאל עִמָהֶׁ ם,שֶׁ נֶׁאֱמַ ר: וְ אוֹתָ נּו הוֹצִ יא מִשָ ם, לְמַ עַן הָבִיא אֹתָ נּו, לָתֶׁ ת לָנּו אֶׁת הָ ָארֶׁ ץ ראֲשֶׁ נִשְ עבַ לַאֲ בֹתֵ נּו. מַ גְבִּיהִּ ים תאֶ הַ כוֹס עַד הַ לְלּויָה. לְפִ יכְָך אֲ נַחְנּו חַ יָבִ ים לְהוֹדוֹת, לְהַ ּלֵל, לְשַ בֵחַ, לְפָאֵ ר, לְרוֹמֵ ם, לְהַדֵ ר, לְבָרְֵך, לְעַּלֵה ּולְקַ ּלֵסלְמִ י שֶׁ העָשָ לַאֲ בוֹתֵ ינּו וְ לָנּו אֶׁ ת כָל הַ נִסִ ים הָאֵלּו: הוֹצִ יָאנּומֵ עַבְ דּות לְחֵ רּות מִ יָגוֹןלְשִמְ חָ ה, ּומֵאֵבֶׁ ל לְיוֹם טוֹב, ּומֵאֲפֵלָה לְאוֹר גָדוֹל,ּומִשִ עְ בּוד לִגְאֻ ּלָה. וְ נֹאמַ ר לְפָנָיו שִ ירָ ה חֲדָשָ ה: הַלְלּויָּה. הַלְלּו יָּה הַלְלּו עַבְדֵ י יְהוָההַלְלּו אֶׁת שֵ ם יְהוָה. ייְהִ םשֵ יְהוָה מְ בֹרָ ְך מֵ עַתָ ה וְעַד עוֹלָם. מִמִ חזְרַ ששֶׁמֶׁ עַד מְ בוֹאוֹמְ הֻּלָל שֵ ם יְהוָה. רָ ם עַל כָל גוֹיִם יְהוָה עַל הַשָמַ יִם כְ בוֹדוֹ. מִ י כַיהוָה אֱֹלקֵ ינּו הַמַ יגְבִיהִ לָשָ בֶׁ ת. הַמַשְ פִ ילִי לִרְ אוֹת בַשָמַ יִם ּובָ ָארֶׁ ץ. מְקִימִ י מֵעָפָר דָ ל מֵאַשְ פֹת יָרִ ים אֶׁבְ יוֹן. לְהוֹשִ יבִ י עִ ם נְדִ יבִ ים עִ ם נְדִ יבֵי עַמוֹ. מוֹשִ יבִ י עֲקֶׁרֶׁ ת הַבַיִת אֵ ם הַבָנִים שְמֵחָההַלְלּו יָּה. בְצֵ את ליִשְרָאֵ מִמִצְרָ יִם בֵ ית יַעֲקֹב מֵ עַם ֹלעֵז. הָ היְתָ יְהּודָ ה לְקָדְ שוֹ יִשְרָאֵל מַמְשְ לוֹתָ יו. הַ יָם רָ ָאה וַיָנֹס הַ יַרְ ןדֵ יִסֹב לְָאחוֹר. הֶׁהָרִ ים רָקְ דּו כְאֵ ילִים גְבָ עוֹת כִבְ נֵי צֹאן. מַה ּלְָך הַ יָם כִיתָנּוס הַ יַרְ דֵן תִ סֹב לְָאחוֹר. הֶׁהָרִ ים תִרְקְ דּו כְאֵ ילִים גְבָ עוֹת כִבְ נֵי צֹאן. מִ ּלִפְ נֵיָאדוֹן חּולִיָארֶׁ ץ מִ ּלִפְ נֵי אֱ לוֹּהַ יַעֲקֹב. הַ הֹפְכִיהַ ּצּור אֲ גַם מָ יִם חַ ּלָמִ יש לְמַעְ יְנוֹ מָ יִ ם. מַ גְבִּיהִּ ים אֶ ת הַ כוֹס עַד גַָאל יִּשְרָ אֵּ ל. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁלְֶׁך הָ עוֹלָם, אֲשֶׁ ר גְָאלָנּווְ גַָאל אֶׁת אֲ בוֹתֵ ינּו מִמִצְרַ יִם,וְהִ גִיעָנּו לַּלַיְלָההַזֶׁה לֶׁאֱכָלבוֹ מַּצָה ּומָ רוֹר. כֵן ה’ אֱֹלקֵ ינּו

52 יוֵאֹלהֵ אֲ בוֹתֵ ינּו יַגִיעֵנּו לְמוֹעֲדִ ים וְלִרְ גָלִים אֲחֵרִ ים הַבָאִ ים לִקְרָאתֵ נּו לְשָ לוֹם, שְמֵחִ ים בְבִ נְיַןעִירֶׁ ָךוְשָשִ ים בַ עֲבוֹדָתֶׁ ָך. וְ נֹאכַל שָ ם מִ ן הַזְבָחִ ים ןּומִ הַפְסָחִ יםאֲשֶׁ ר יַגִיעַ דָמָ םעַל קִ ירמִ זְבַחֲָך לְרָ צוֹן, וְ נוֹדֶׁ ה לְָך שִ יר חָדָ ש עַלגְאֻ ּלָתֵ נּו וְעַלפְ דּות נַפְשֵ נּו. בָרּוְך אַתָ ה ה’ גַָאל יִשְרָאֵ ל. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם אבוֹרֵ יפְרִ הַ גָפֶׁן43. ׁשוֹתִּ ין אֶת הַ כוֹס בְהַסָ בַת שְ מֹאל. רָחְ צָ ה נוֹטְ לִּים אֶת הַ יָדַ יִּםּומְ בָרְ כִּ ים בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁךהָ עוֹלָם, אֲשֶׁר קִדְשָ נּו בְמִצְ וֹתָ יו וְצִ ּוָנּו עַל נְטִ ילַת יָדָ יִם. 44 מוֹצִּיא מַצָ ה

43 Four Cups; Four Imahot By Eliana Lundner and Evie Moses

We drink four cups of wine to say how great Leah, Rachel, Rivkah and Sarah are. Why? We drink four cups of wine because they all did important things. We drink the first cup, after saying Kiddush, to remember Sarah, who spread the idea of Judaism to idol worshipers. We drink the second cup, after telling the story of the Jewish people, to commemorate Rivkah. She was born into a family that worshiped idols, and yet became one of the most important women in Jewish history. She shows people that you can choose your own path. For the third cup, which we say after the brachot for the meal, we think of Rachel. She assured the Jewish people that everyone would make it through the famine. She made everyone calm, and have hope for their future. Finally, we drink the fourth cup, after Hallel, for Leah. After she had Yehuda, she thanked Hashem right away. She was very happy, because this was her fourth child when she was technically only supposed to have three. Yaakov had four wives, including her, and twelve kids. That means that every wife should only have had three. This is why she thanked Hashem, for giving her more than she deserved. These are the reasons, why we honor these women by drinking four cups of wine.

53 יִּקַח הַמַ צוֹת בְסֵּדֶ ר ׁשֶהִּ נִּיחָן, הַפְרּוסָ ה בֵּיןׁשְתֵּי הַשְ לֵּמוֹת, וְיֹאחַ ז ׁשְ לָׁשְתָ ן45 בְ יָדוֹ וִּיבָרֵּ ְך "הַ מוֹצִּ יא" בְ כַּוָנָה לעַ הָעֶלְיוֹנָה ו"עַל אֲכִּ ילַת

44 The Holiness of Matzah By Emma Degen and Yael Margolis

Why do we need to prepare ourselves to eat matzah? When we eat matzah we should feel good about doing the mitzvah. When we eat the matzah it is as if we are eating the korbanot from the Beit Hamikdash. Eating the matzah today, is bringing the holiness of the korbanot into our organs. The Zohar says that matzah is “a healing food” because it helps keep us healthy. Since matzah is so holy, we need to strengthen ourselves for the holiness of the matzah. From here we can learn a lesson. Even though the Jews were in a rush and the matzah had to be made in under 18 minutes, Hashem gave the Jews the matzoh. Today, sometimes we want things done in a certain amount of time, but that doesn’t always happen, but Hashem always gives us what we need. We should always be thankful for everything Hashem gives us even if it wasn’t how we planned it to be. (From The Yeinah Shel Torah Haggadah)

Sukka vs. Matzah: the Ultimate Battle By Maya Jurkevich, Emily Keiser, and Shirel Levi

On Sukkot, we make the bracha on sitting in the Sukka every single day, so on Pesach, why do we only bless the matzah during the seder and not the remaining days? According to the Baal HaMaor, on Sukkot one has to sleep in the Sukka for all seven nights, and since one cannot go seven days without sleep, the Sukka is essential for life. But on Pesach, the mitzvah to eat matzah is only on the first day (and second anywhere but Israel). Therefore, one can eat other food and the matzah is not essential for life like the Sukka is. Because of this, we only bless the matzah on the first day. Rashba has a similar answer. On Sukkot, one can only eat inside the Sukka, but on Pesach you can eat anywhere as long as you are not eating chametz. Because of this we only need to bless the matzah once. From this we can learn the importance of Hashem’s mitzvot. If we did not follow the mitzvot we would be lost and become another nameless nation but we have the mitzvot and they are not only our guidelines but they define us. (From The Gedolei Yisrael Haggadah)

45 Rushing to do Chesed By Judah Marcus and Dov Berger

At the Pesach Seder, we use three pieces of Matzah. Why three? Some say these represent the three groups of Jews: Kohen, Levi, and Yisrael. Others say it is to commemorate the Avot: Avraham, Yitzchak, and Yaakov. The Da’at Zekeinim has a different view. He says that the three Matzot represent the three Se’ah (a unit of measurement) of flour that Avraham made into food for his guests. (Parshat Vayeira, Perek 18). Even though they might have been criminals, Avraham welcomed them into his home and served them food. These three Se’ah of

54 מַצָה" בְ כַּוָנָה לעַ הַפְרּוסָ ה. ַאחַ ר כְָך יִּבְצַ עכְ זַיִּת מִּ ן הָעֶלְיוֹנָה הַשְלֵּמָה וְכַזַיִּת ׁשֵּ נִּי מִּן ההַפְרּוסָ וְיֹאכַלבְהַסָ בָה ׁשְ נֵּי הַ זֵּיתִּ ים בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם הַ מוֹצִ יא םלֶׁחֶׁ מִ ן הָ ָארֶׁ ץ. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁךהָ עוֹלָם, אֲשֶׁר קִדְשָ נּו בְמִצְ וֹתָ יו וְצִ ּוָנּו עַל אֲכִ ילַת מַּצָ ה. 46 מָ רוֹר

flower commemorate the great chesed of Avraham Avinu, and he teaches us that whenever we see an opportunity to do Chesed, we should jump on it and do the Mitzvah. There was a businessman in Amsterdam named Moshe Kohn. Moshe always tried to do the mitzvot in the best way possible. He was also a Kohen which means he could not perform the mitzvah of burying the dead, for a Kohen cannot be in a cemetery. When he heard that the Jews in Amsterdam were making a new cemetery, Moshe jumped on the opportunity to fulfill the mitzvah of burying the dead. Moshe immediately dug the first grave of that cemetery. Since there were no dead bodies in the newly opened cemetery, Moshe was allowed to be there. And, he performed the Mitzvah of burying the dead. Like this man, we should always be on the lookout to do more mitzvot. Like Moshe Kohn and Avraham Avinu, we should jump to the opportunity to do any mitzvah we can. There is a This means that when we see a mitzvah that we can do, we .מצוה שבא לידך, על תחמיצנה concept of should not let it become chametz, so to speak. Just like chametz is made when we leave the flour to rise for more than 18 minutes, we should not let the opportunity to do a mitzvah slip away. Doing a Mitzvah is a great thing. We cannot just simply do one whenever we want to. There are opportunities to do mitzvot, and we have to do the mitzvah as soon as we can. And if we keep doing more mitzvot, we will finally get out of exile, and go to Yerushalayim with the rebuilding of the third Beit Hamikdash. (From The Haggadah Shiras Yehudah and “Reflections of the Maggid” by Rabbi Paysach Krohn)

46 Treating Maror With Respect By Charlotte Friedmann, Rachel Rutner, and Yardena Goldstein

Rav Moshe Feinstein said that when we eat matzah and then maror we shouldn’t treat the maror as less important, despite the fact that matzah is a Torah obligation and maror is not. Why? Rav Moshe says that this is just like the Kohen Gadol who goes into the mikvah before putting on white garments to do the most holy service of Yom Kippur. But, when he also wears the golden garments that he wears on a daily bases, he also goes into the mikvah. Even though he is doing something less important, he prepares for it and respects it. If it’s the right thing to do it, we should have equal respect. When we are at the seder on Pesach, from now on, we shouldn’t

55 כָלאֶחָ ד מֵּהַמְ סֻׁבִּ ים לוֹקֵּחַ כְ זַיִּתמָ רוֹר ּומַטְ בִּ לוֹ בַחֲרוֹסֶ ת, חוֹזֵּר ּומְ נַעֵּר הַ חֲרוֹסֶ ת, מְ בָרֵּ ְךוְאוֹכֵּל בְ לִּי הַסָ בָה. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁךהָ עוֹלָם, אֲשֶׁר קִדְשָ נּו בְמִצְ וֹתָ יו וְצִ ּוָנּו עַל אֲכִ ילַת מָ רוֹר.

think of the matzah as more important than the maror, because both of them are equally important. (From the Reb Moshe Haggadah)

The Significance of Maror By Daniel Huppert and Yarin Krasner

A common question on Pesach night is why do we eat Maror (bitter herbs)? As Matzah symbolizes the haste with which the Jewish people left Egypt, Maror symbolizes something on the darker side. We eat bitter herbs at the Seder because, back in Egypt, the Jewish people’s lives were bitter. We eat Maror to help us remember the struggle that our ancestors went through back in ancient Egypt. The bitter taste of Maror represents the bitterness of the Jews in Egypt. When we eat Maror we should put ourselves in their shoes and think about how it felt to have a bitter life. Later in the seder, you eat Maror again during Korech. We are lucky that the worst thing we experience on Pesach is a bitter herb.

What Type of Marror? By Aliza Teitelbaum and Tara Cantor

is one of the תמכא ,What herb should be used for Marror? According to the Talmud .תמכא and so many people prefer to eat horseradish which is ,מרור options to fulfill the mitzvah of By preference, people eat romaine lettuce, yet some do not have such a custom. This is because during the springtime in Eastern Europe, lettuce was unavailable to the public because it wasn’t being grown during that season. Some people prefer for their Seder to be as close to the story of Pesach as possible. Unlike .מרור What is the Lesson? Some people wonder if there is a greater meaning for in the middle of the seder plate. This makes sense מרור Ashkenazi Jews, Sephardi Jews put the because bitterness has been part of Jewish history time and time again.

56 כוֹרֵּ ְך47 כָלאֶחָד מֵּהַמְ סֻׁבִּ ים לוֹקֵּחַ כְ זַיִּת מִּ ן הַמַצָ ההַשְ לִּיׁשִּ ית עִּ ם כְ זַ יִּת מָ רוֹר וְכוֹרְ כִּ ים יַחַ ד, אוֹכְלִּים בְהַסָ בָ הּובְ לִּיבְרָ כָה. לִּפְ נֵּיָאכְ לוֹ אוֹמֵּ ר. זֵכֶׁר לְמִקְדָ שכְהִ ּלֵל.כֵן עָשָה הִ ּלֵל ןבִזְמַ שֶׁ בֵית הַמִקְדָש הָ יָה קַ יָם: הָ יָה

47 Korech: Preparing for the Beit Hamikdash By Jaime Schindelehim and Rebecca Commer

During the .מרור and מצה which consists of כורך At the seder we eat a sandwich called ?sandwich כורך time of the Beit Hamikdash they also added meat. Why is it necessary to eat this separately, and if it's not a mitzvah to eat them together than מרור and the מצה We already ate the why do we? meat, and ,מצה The Hegyonei Halacha haggadah says that in the olden days we ate the ,only in a sandwich, not separately. Today we no longer have a mitzvah to eat the sandwich מרור because we no longer can eat it with the meat of the Korban Pesach. So, the reason that we are is because we are preparing for when the Beit מרור and מצה sandwich with just כורך eating this In .מרור and ,מצה ,Hamikdash comes and we will be able to eat the sandwich with the meat does not count as a mitzvah now, but is a preparation for when כורך conclusion, the sandwich of the Beit Hamikdash comes. (From the Hegyonei Halacha Haggadah)

Why a Sandwich? By Noa Bitansky and Hannah Weissman

Why do we eat matzah and maror in a sandwich if we already ate them separately? Pesach is a fun and enjoyable holiday. We spend time with family and friends and eat different foods that we may not usually eat. However, with all the in-depth guidelines we are obligated to follow, you might wonder, what is the reason for it? Since matzah is made with two very simple ingredients (flour and water), it teaches us that we can be satisfied with anything Hashem gives us. On the other hand, when we slowly chew maror, along with its savored bitterness, it reminds us of the bitterness from when we were slaves in Egypt. As we eat the matzah and maror together, in a sandwich, it allows us to taste the combination of both the empty taste of the matzah and the bitter taste of the maror. When Bnei Yisrael were freed from Egypt, their first commandment was to eat the Korban Pesach. However, they did not eat this alone, but in fact, together. Although we do not eat the Korban Pesach today, when we associate the matzah, maror, and korban Pesach together as one, it teaches us to be a community. We should always be happy with what we have, and we should not ever forget the bitterness of the past, as we build a better future, as one community. (From The Commentators’ Pesach Seder Haggadah)

57 כוֹרְֵך מַּצָ ה ּומָ רוֹר וְ אוֹכֵלבְ יַחַ ד,לְקַ יֵם מַ השֶׁ נֶׁ אֱמַ ר: עַל מַ ּצוֹת ּומְ רֹרִ ים יֹאכְ לֻהּו. ׁשֻׁ לְחָ ןעוֹרֵּ ְך אוֹכְלִּים וְׁשוֹתִּ ים הַסְ העּודָ הָ עֲרּוכָה וְנוֹהֲגִּיםלֶאֱכוֹל תְחִּ לָהבֵּיצִּ ים מְבֻׁשָ לוֹת. וֹלא יֹאכַל יוֹתֵּ ר מִּדֵּ י, שֹלא תִּהְ יֶהעָ לָיו אֲכִּ ילַת אֲפִּ יקוֹמָ ן אֲכִּ ילָה גַסָ ה. צָ פּון ַאחַ גְמַר הַסְ עֻׁדָ הלוֹקֵּחַ כָל אֶחָ ד מֵּהַמְ סֻׁבִּ יםכְ זַיִּתמֵּהַמַצָה ׁשֶהָ יְתָ ה צְ פּונָה48 לַאֲפִּ יקוֹמָ ן וְאוֹכֵּלמִּמֶ נָהכַזַיִּת בְהַסִּ בָ ה. וְצָרִּ יְך לְָאכְ לָּה קֹדֶ ם חֲצוֹת הַ לַיְלָה49.

48 Why Do We Hide the Afikoman? By Ethan Feder and Joshua Weiner

As you know, the Afikoman is the bigger half of the middle matzah and it is saved for dessert. But why do we hide it? The simple answer is because we don’t want the Afikoman to get mixed up with our other matzot. Therefore, we hide it or put it away for later. We are supposed to cover the Afikoman in a cloth to remember the way our ancestors packed up their matzah before leaving Egypt. Many people have the custom to hide the Afikoman and have the children find it later. This is from the statement in the Gemara, “We snatch matzot on the night of Pesach in order that the children should not fall asleep.” This means that the custom of hiding and finding the Afikoman is to engage the children in an enjoyable activity so that they will stay awake. While many have this custom, some do not, because they do not want their children to get into the habit of stealing. A deeper answer is that the Afikoman represents our salvation from Egypt. Our redemption was not complete and we are still waiting for our final, complete redemption, when Moshiach will come. Putting away or hiding the Afikoman represents that our final, complete redemption is still coming. (From Chabad.org)

58 בָרֵּ ְך50 מוֹזְגִּין כוֹס שלִּיׁשִּי ּומְ בָרְ כִּ ין בִּרְ כַת הַמָ זוֹן.

שִ יר הַמַ עֲלוֹת בְ שּוב ה’ אֶׁת שִ תיבַ צִ יוֹן הָ יִינּו כְ חֹלְמִ ים. ָאז יִמָ לֵא שְ חוֹקפִ ינּוּולְשוֹנֵנּו רִ נָהָאז יֹאמְ רּו בַ גוֹיִם הִ גְדִ יל ה’ לַעֲשוֹת עִם אֵ ּלֶׁה. הִ גְדִ יל ה’ לַעֲשוֹת עִמָנּוהָ יִינּו שְמֵחִ ים. שּובָ ה ה’ אֶׁ ת שְ בִיתֵ נּו כַאֲפִיקִ יםבַ נֶׁגֶׁב. הַ זֹרְ עִיםבְדִמְ עָהבְרִ נָהיִקְ צֹרּו.הָ לוְֹךיֵלְֵך ּובָ כֹה נֹשֵ א

49 Tzafun By Summer Teich and Batya Zalmanov

The most exciting part of the seder for kids is usually eating the afikomen before midnight, after they just found it! But why must we eat the afikomen at the end of the seder and why do we hide it? In the haggadah, it mentions how we must eat the afikomen. Children need to have something to look forward to, because children could get tired and want to go to sleep and this keeps them awake and entertained. Also, we want the akikomen to be the last thing that we eat at the seder! We need to savor it. In English it means dessert, not because it is good but because we need to savor it. This is important because we want to pass down these traditions to later generations and keep the seder moving at a slow and steady pace. Slow and steady always wins! (From “Knowledge Base.” Shulchanaruchharav.com, shulchanaruchharav.com/. https://www.thoughtco.com/definition-of-afikomen-2076535)

50 Mayim Achronim: Where is it? By Jennifer Kolb and Leora Ginsberg

R’ Yosef Tov-Elem asks a very interesting question. Why isn’t mayim achronim listed in the order of the seder? If it was included in the seder, it would be in between tzafon and barech. Mayim achronim is the washing of the hands after the meal. The reason for mayim achronim is because there could be salt on the fingers and if it is not washed away it could cause blindness. Another reason for it is because your hands get dirty when you are eating, and you may not recite a bracha when your hands are dirty. We learn from this puzzling question that mayim achronim is only needed after eating something with salt, and at the seder there is no requirement to eat salt. You don't have to dip your matzah in salt or eat any food that has salt in it. Therefore, the answer to this puzzling question is that we do not have to wash mayim achronim because not everyone needs to eat salt at the seder. (From the Rav Shlomo Zalman Haggadah)

59 מֶׁשְֶׁך הַזָרַ ע בֹא יָבוֹא בְרִ נָה נֹשֵ א אֲ לֻמֹתָ יו.

ׁשְלׁשָה ׁשֶ ָאכְ לּו כְאֶחָד חֲיָבִּ ין לְזֵּמֵּןוְהַמְ ןזַמֵּ פוֹתֵּחַ : רַ בוֹתַ י, נְבָרֵ ְך! הַמְ סֻבִ ים עוֹנִים: יְהִ י שֵ ם ה’ מְ בֹרְָך מֵ עַתָ ה וְעַד עוֹלָם. הַמְ זַמֵ ןאוֹמֵ ר: בִרְ שּות מְרָ נָן וְרַ בָ נָן וְרַ בוֹתַ י, נְבָרֵ ְך )בעשרה אֱֹלקֵ ינּו( שֶׁ ָאכַלְנּו מִשֶׁ לוֹ. הַמְ סֻבִ ים עוֹנִים:בָ רּוְך )אֱ ֹלקֵ ינו( שֶׁ ָאכַלְנּו מִשֶׁ לוֹ ּובְ טּובוֹחָ יִינּו. הַמְ ןזַמֵ חוֹזֵר וְ אוֹמֵ ר:בָ רּוְך )אֱֹלקֵ ינּו(שֶׁ ָאכַלְנּו מִשֶׁ לוֹ ּובְ טּובוֹחָ יִינּו. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁךהָ עוֹלָם הַזָןאֶׁת הָ עוֹלָם כֻּלוֹבְ טּובוֹ בְחֵ ן בְחֶׁסֶׁ דּובְרַ חֲמִ יםהּוא נֹתֵ ןלֶׁחֶׁ ם לְ כָל- בָשָר כִי לְעוֹלָםחַסְ דוֹ ּובְ טּובוֹ הַגָדוֹל תָמִ יד ֹלאחָסַ ר לָנּו וְ ַאל יֶׁחְסַ ר לָנּומָ זוֹן לְעוֹלָםוָעֶׁד בַ עֲבּור שְ מוֹ הַ גָדוֹל כִיהּוא אֵ ל זָן ּומְ פַרְ נֵס לַכֹלּומֵטִ יב לַכֹל ּומֵכִ ין מָ זוֹן לְכָל- בְרִ יוֹתָיו אֲשֶׁ ר בָרָ א בָ רּוְך אַתָ ה ה’ הַזָן אֶׁת הַ כֹל. נוֹדֶ ה ּלְָך ה’ אֱ ֹלקֵ ינּו עַל שֶׁהִ נְחַלְתָ לַאֲ בוֹתֵ ינּו ץאֶׁרֶׁ חֶׁמְדָ ה טוֹבָ ה ּורְ חָבָה51 וְ עַלשֶׁ הוֹצֵאתָ נּו ה’ אֱֹלקֵ ינּו מֵאֶׁרֶׁץמִצְרַ יִםּופְדִ יתָ נּו מִ בֵ ית

51 Bentching Without Knowing By Renee Dunec and Ella Mordekai

How could Bnei Yisrael fulfill the mitzvah (from the Torah) of benching, thanking Hashem for food, when they were in the desert, before the brachot of benching were actually instituted? The Chazon Ish tells us that before the brachot of benching were instituted, before they went into the land of Israel, Bnei Yisrael said benching using words in the future tense, since they were not yet in Israel and couldn’t thank Hashem for the holy land. This would change when they entered Israel that is mentioned in the second bracha of benching, for which they could then be thankful for, since it was now in their possession. The same thing goes for the third bracha of benching, about Yerushalayim, and the Beit HaMikdash that would be built there. Before Bnei Yisrael were in possession of Yerushalayim, they said the third bracha in the future tense as well, and once they had Yerushalayim, the tense changed.

60 עֲבָדִ יםוְעַל בְרִ יתְָך שֶׁחָתַמְתָבִבְשָרֵ נּו וְעַל תוֹרָתְ ָך שֶׁ ּלִמַדְתָ נּו וְעַלחֻקֶׁ יָך שֶׁ הוֹדַעְתָ נּווְעַל חַ יִיםחֵ ן וָחֶׁסֶׁ דשֶׁ חוֹנַנְתָ נּו, וְעַל אֲכִ ילַת מָ זוֹן שָאַתָ ה זָן ּומְ פַרְ נֵס אוֹתָ נּותָמִיד, בְ כָל יוֹםּובְ כָל עֵת ּובְ כָל שָ עָה. וְעַל הַ כֹל ה’ אֱ ֹלקֵ ינּו אֲ נַחְ נּו מוֹדִים לְָך ּומְ בָרְ כִ יםאוֹתָ ְך, יִתְ בָרַ ְך שִמְ ָך בְפִ י כָל יחַ תָמִ ידלְעוֹלָם וָעֶׁד, כַכָתּוב: "וְָאכַלְתָ וְשָ בַעְתָ ,ּובֵרַ כְתָ אֶׁ ת ה’ אֱֹלהֶׁיָך עַלהָ ץָארֶׁ הַ טוֹבָה ראֲשֶׁ ןנָתַ לְָך". בָ רּוְך אַתָ ה ה’, עַל הָ ָארֶׁ ץ וְעַל הַמָ זוֹן. רַחֶ ם נָא ה’ אֱֹלקֵ ינּו עַל ליִשְרָאֵ עַמֶׁ ָך, וְעַליְרּושָ לַיִםעִ ירֶׁ ָך, וְעַל צִ יוֹן מִשְ כַןכְ בוֹדֶׁ ָך, וְעַלמַ לְכּות בֵית דָוִ דמְשִ יחֶׁ ָך, וְעַל הַבַיִת הַ גָדוֹל וְהַקָ דוֹששֶׁ אנִקְרָ שִמְ ָך עָלָיו. אֱ ֹלקֵ ינּו, ָאבִ ינּו, רְ עֵנּו, זּונֵנּו, פַ רְ נְסֵ נּו וְכַלְכְ לֵנּווְהַרְ וִיחֵ נּו, וְהַרְ וַח לָנּו ה’ אֱֹלקֵ ינּו מְ ההֵרָ מִ כָל צָ רוֹתֵ ינּו. וְ נָא ַאל תַצְרִ יכֵנּו ה’ אֱֹלקֵ ינּו, ֹלא ילִידֵ מַתְ נַת רבָשָ םוָדָ וְֹלא לִידֵ י הַלְוָָאתָם, כִי אִ ם לְיָדְ ָךהַמְ לֵָאה הַפְתּוחָה הַקְ דוֹשָ ה וְהָ רְ חָבָ ה, שֶׁ ֹלא נֵבוֹש וְ ֹלא נִכָלֵם לְעוֹלָם וָעֶׁד. בְׁשַ בָ תמוֹסִּיפִּ ין: רְ צֵּה וְהַחֲלִיצֵ נּו ה’ אֱֹלקֵ ינּו בְמִצְ וֹתֶׁ יָך ּובְמִצְ וַת יוֹם הַשְ בִיעִ י הַשַ בָת הַ גָדוֹלוְהַקָ דוֹש הַזֶׁה.כִ י יוֹם זֶׁה גָדוֹל וְקָ דוֹש הּוא לְפָנֶׁיָך לִשְבָת בוֹוְ לָנּוחַ בוֹ בְ ַאהֲבָ ה כְמִצְ וַת רְ צוֹנֶָׁך.ּובִרְ צוֹנְָך הָ נִיחַ לָנּו ה’ אֱֹלקֵ ינּו שֶׁ ֹּלא תְ הֵא צָרָ ה וְ יָגוֹן וַאֲ נָחָ הבְ יוֹם מְ נּוחָתֵ נּו. וְהַרְ אֵ נּו ה’ אֱֹלקֵ ינּו בְ נֶׁחָמַתצִ יוֹן עִירֶׁ ָך ּובְבִ נְיַן יְרּושָ לַיִם עִ יר קָדְ שֶׁ ָך כִ י אַתָ ה הּוא בַעַלהַ יְשּועוֹתּובַעַל הַ נֶׁחָ מוֹת.

This is important to the seder because while still in the desert, the Jews still did the mitzvah of benching, which the changed tense enabled them to complete, and during the seder, we are reminded of our hard times in Mitzrayim and how we prevailed. (From the Chazon Ish Haggadah)

61 אֱֹלקֵ ינּו וֵאֹלהֵ יאֲ בוֹתֵ ינּו יַעֲלֶׁה וְ יָבֹא וְ יַגִיעַ וְ יֵ הרָאֶׁ וְ יֵרָ צֶׁ ה וְיִשָמַ ע וְיִפָקֵ ד וְיִזָכֵרזִכְ רוֹנֵנּו ּופִקְ דוֹנֵנּווְזִכְ רוֹןאֲ בוֹתֵ ינּו וְזִכְ רוֹן מָשִ יחַ בֶׁ ןדָוִ דעַבְדֶׁ ָך וְזִכְ רוֹן יְרּושָ לַיִם עִ יר קָדְשֶׁ ָך וְזִכְ רוֹן כָל עַמְ ָך בֵית יִשְרָאֵ ל לְפָנֶׁיָך לִפְ לֵיטָ ה לְטוֹבָ ה לְחֵ ן דּולְחֶׁסֶׁ ּולְרַ חֲמִ ים לְחַ יִ ים )טוֹבִ ים( ּולְשָ לוֹם ביום חג המצות הזה זָכְרֵ נּו יְהֹוָה אֱ ֹלקֵ ינּו בוֹ לְטוֹבָ ה ּופָקְדֵ נּו בוֹ לִבְרָ כָה וְ הוֹשִ יעֵנּו בוֹ לְחַ יִים טוֹבִ ים.ּובִדְ רבַ יְשּועָהוְרַ חֲמִ ים חּוס וְחָ נֵנּו וְרַ חֵ ם עָלֵינּו וְ הוֹשִיעֵנּו כִי אֵ לֶׁיָך עֵינֵינּו כִ י אֵלמֶׁ לְֶׁך חַ נּון וְרַ חּום אָתָ ה: ּובְ נֵה יְרּושָ לַיִם עִיר הַ קֹדֶׁ שבִמְ הֵרָ הבְ יָמֵ ינּו. בָ רּוְך אַתָ ה ה’, בוֹנֵה בְרַ חֲמָ יו יְרּושָ לַיִם. ָאמֵ ן. בָ רּוְך אַתָ ה ה’, אֱֹלקֵ ינּומֶׁ לְֶׁך הָ עוֹלָם, הָ קֵ ל ָאבִ ינּו, מַ לְכֵנּו, ַאדִ ירֵ נּו, בוֹרְאֵ נּו, גֹאֲ לֵנּו, יוֹצְרֵ נּו,קְ דוֹשֵ נּו קְ דוֹשיַעֲקֹב, רוֹעֵנּו רוֹעֵה יִשְרָ ַאל, הַמֶׁ לְֶׁךהַ טוֹב וְהַמֵטִ יב לַכֹל,שֶׁבְ כָל יוֹם וָיוֹםהּוא הֵטִ יב, הּוא מֵטִ יב, הּוא יֵיטִ יב לָנּו. הּוא גְמָ לָנּו הּוא גוֹמְ לֵנּוהּוא יִגְמְ לֵנּו לָעַד, ןלְחֵ ּולְחֶׁסֶׁ ד ּולְרַ חֲמִ יםּולְרֶׁ וַח הַּצָ לָהוְהַצְ לָחָה, בְרָ כָהוִישּועָה נֶׁחָמָה פַרְ נָסָ ה וְכַלְכָלָה, וְרַ חֲמִ ים וְחַ יִים וְשָ לוֹם וְכָלטוֹב; ּומִ כָל טּוב לְעוֹלָם עַל יְחַסְרֵ נּו. הָרַ חֲמָ ן הּוא יִמְ לוְֹך עָלֵינּו לְעוֹלָם וָעֶׁד. הָרַ חֲמָ ן הּוא יִתְ בָרַ ְך בַשָמַ יִם ּובָָארֶׁ ץ. הָרַ חֲמָ ן הּוא יִשְתַ בַח לְדוֹר דוֹרִ ים, וְיִתְ פַָאר בָ נּו לָעַד ּולְנֵצַח נְצָחִ ים, וְיִתְ הַדַ רבָ נּו לָעַד ּולְעוֹלְמֵ י עוֹלָמִ ים. הָרַ חֲמָ ן הּוא יְפַרְ נְסֵנּו בְ כָבוֹד. הָרַ חֲמָ ן הּואיִשְ בוֹר עֻּלֵנּו מֵ עַל ּצַּוָארֵ נּו, וְ הּוא יוֹלִיכֵנּו קוֹמְמִ יּות לְַארְ צֵ נּו.

62 הָרַ חֲמָ ן הּוא יִשְ לַח לָנּו בְרָ כָה מְרֻבָה בַבַיִתהַזֶׁה, וְעַל שֻלְחָן זֶׁה שֶׁ ָאכַלְנּו עָלָיו. הָרַ חֲמָ ן הּוא יִשְ לַח לָנּו תאֶׁ אֵ לִיָהּו הַ נָבִ יא זָכּור לַטוֹב, וִ ריבַשֵ לָנּו בְ שוֹרוֹת טוֹבוֹתיְשּועוֹת וְ נֶׁחָ מוֹת. בבית אביו אומר: הָרַ חֲמָ ן הּוא יְבָרֵ ְךאֶׁ ת יָאבִ ימוֹרִ בַעַל הַבַיִת הַזֶׁה, וְאֶׁת יאִמִ ימוֹרָתִ בַ עֲלַת הַבַיִת הַזֶׁה. נשוי אומר: הָרַ חֲמָ ן הּוא יְבָרֵ ְך אוֹתִ י, )אם אביו ואמו בחיים: וְאֶׁ ת ָאבִי מוֹרִ י,וְאֶׁ תאִמִ ימוֹרָתִ י,( תוְאֶׁ אִשְתִ י,וְאֶׁ תזַרְ עִי, תוְאֶׁ כָל אֲשֶׁ ר לִי. אשה נשואה אומרת: הָרַ חֲמָ ן הּוא יְבָרֵ ְך אוֹתִ י, )אם אביה ואמה בחיים: וְאֶׁ ת יָאבִ מוֹרִ י, וְאֶׁת אִמִ י מוֹרָתִ י,( תוְאֶׁ בַ עֲלִי, וְאֶׁ ת זַרְ עִ י, תוְאֶׁ כָל אֲשֶׁ ר לִי. אורח אומר: הָרַ חֲמָ ן הּוא יְבָרֵ ְך אֶׁ ת בַעַל הַבַיִתהַזֶׁה וְאֶׁת בַעֲלַת הַבַיִת הַזֶׁה, אוֹתָם וְאֶׁ תבֵ םיתָ תוְאֶׁ זַרְ עָם וְאֶׁ ת כָל ראֲשֶׁ לָהֶׁ ם. יְהִ ירָ צוֹן, שֶׁ ֹּלא יֵבוֹש בַעַל הַבַיִת בָ עוֹלָםהַזֶׁה, וְ ֹלא יִכָלֵם לָעוֹלָם הַבָ א, וְיִצְ לַחמְ אֹדבְ כָלנְכָסָ יו,וְיִהְ יּונְכָסָ יוּונְכָסֵ ינּו מֻצְ לָחִים ּוקְ רוֹבִ ים לָעִיר, וְַאל יִשְ ֹלטשָטָ ןֹלא בְמַ יעֲשֵ יָדָ יווְ ֹלא בְמַ עֲשֵ ייָדֵ ינּו, וְַאל יִזְדַקֵ ק )נוסח הגמרא: יִזְדַקֵ ר( ֹלא לְפָנָיווְֹלא לְפָנֵינּו שּום דְ בַר הַרְ הוֹר חֵטְ א וַעֲבֵרָ ה וְעָוֹן מֵ עַתָ ה וְעַד עוֹלָם. בסעודה משותפת אומר: הָרַ חֲמָ ן הּוא יְבָרְֵך אֶׁ ת כָל הַמְ סֻבִ ין כַאן. אוֹתָם תוְאֶׁ בֵ יתָם וְאֶׁ ת זַרְ עָםוְאֶׁ תכָל ראֲשֶׁ לָהֶׁ ם, אוֹתָ נּו וְאֶׁ ת כָל אֲ שֶׁר לָנּו, כְ מוֹ שֶׁ נִתְ בָרְ כּואֲ בוֹתֵ ינּו ַאבְרָ הָ ם יִצְחָ ק וְ יַעֲקֹב "בַ כֹל"-

63 "מִ כֹל"-"כֹל" – כֵן יְבָרֵ ְך אוֹתָ נּו כֻּלָנּו יַחַ ד בִבְרָ כָה שְ לֵמָ ה. וְ נֹאמַ ר: "ָאמֵ ן". בַמָ רוֹם יְלַמְ דּועֲלֵיהֶׁם וְעָלֵינּו זְ כּות שֶׁתְ הֵאלְמִשְמֶׁרֶׁ ת שָ לוֹם. וְנִשָ א בְרָ כָה מֵאֵ ת ה’, ּוצְדָקָהמֵאֹלהֵ ייִשְ עֵנּו, וְ נִמְ צָא חֵן וְשֵ כֶׁל טוֹב בְעֵינֵי אֱֹלהִ ים וְָאדָ ם. בשבת: הַרָ חֲמָ ן הּוא יַנְחִ ילֵנּו יוֹם שֶׁ כֻלוֹ שַ בָתּומְנּוחָה לְחַ יֵי הָ עוֹלָמִ ים. הַרָ חֲמָ ן הּוא יַנְחִ ילֵנּו יוֹם שֶׁ כֻלוֹ טוֹב, יוֹם שֶׁ כֻּלוָֹארוְֹך, יוֹםשֶּׁצַדִיקִ ים יוֹשְבִ ים וְעַטְ רוֹתֵיהֶׁם בְרָ םאשֵיהֶׁ וְ נֶׁהֱנִיןמִ זִיו הַשְ כִ ינָה, וִיהִיחֶׁלְקֵ נּו עִמָהֶׁ ם. הָרַ חֲמָ ן הּוא יְזַכֵנּו לִימוֹת הַמָשִ יחַ ּולְחַ יֵי הָ עוֹלָם הַבָ א. מִ גְדוֹל יְשּועוֹת מַ לְכוֹ, וְ עֹשֶׁה דחֶׁסֶׁ לִמְשִ יחוֹ, לְדָוִד ּולְזַרְ עוֹ עַד עוֹלָם. עֹשֶׁהשָ לוֹם בִמְ רוֹמָ יו,הּוא יַעֲשֶׁ השָ לוֹםעָלֵינּו וְעַל כָל יִשְרָ ַאל. וְאִמְ רּו: "ָאמֵ ן". יְראּו אֶׁ ת ה’ קְ דֹשָ יו, כִ י אֵין מַחְ סוֹר לִירֵ ָאיו. כְפִירִ ים רָ שּו וְרָ עֵבּו, וְ דֹרְ שֵ י ה’ ֹלא יַחְסְ רּו כָל טוֹב. הוֹדּו לַ ה’ כִ י טוֹב, כִ י לְעוֹלָם חַסְ דוֹ. פוֹתֵחַאֶׁ ת יָדֶׁ ָך, ּומַשְ בִיעַ לְכָל יחַ רָ צוֹן.בָ רּוְךהַ רגֶׁבֶׁ אֲשֶׁ ר יִבְטַ ח בַ ה’, וְהָ יָה ה’ מִבְטַ חוֹ. נַעַרהָ יִיתִ י גַםזָקַ נְתִ י, וְֹלא ירָאִיתִ צַדִ יק נֶׁעֱזָב, וְזַ רְ עוֹ מְ שבַקֶׁ לָחֶׁ ם. ה’ עֹז לְעַמוֹ יִתֵ ן, ה’ יְבָרְֵך אֶׁ ת עַמוֹ בַשָ לוֹם. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם אבוֹרֵ יפְרִ הַ גָפֶׁן. ׁשוֹתִּ ין בַהֲסָ בַ ת שְ מֹאל.

64 מוזגין כוס רביעי וכוס של אליהו. פותחים הדלת52 כדי שנזכר שהוא ליל שמורים. ׁשְ פְֹך חֲמָתְָך אֶׁ להַ גוֹיִם ראֲשֶׁ ֹלא יְדָ עּוָך וְעַל מַמְ לָכוֹת אֲשֶׁ רבְשִמְ ָך ֹלא קָרָאּו.כִ י ָאכַל אֶׁ ת יַעֲקֹב תוְאֶׁ נָוֵהּו הֵשַמּו. שְ פְֹך עֲלֵיהֶׁםזַעְמֶׁ ָך וַחֲרוֹן אַפְ ָך יַשִ יגֵם. תִרְ דֹף בְ ַאף וְתַשְמִידֵ ם מִתַחַת שְמֵ י ה’. הַ לֵּל53 What do you have in your life that you should be thankful and sing praise to Hashem for? ֹלא לָנּו ה’ ֹלא לָנּו, כִי לְשִמְ ָךתֵ ן כָבוֹד,עַל חַסְדְ ָך, עַלאֲמִתֶׁ ָך. לָמָ ה יֹאמְ רּו הַ גוֹיִם אַ יֵה נָא אֱֹלקֵ יהֶׁ ם, וֵאֹלהֵ ינּו בַשָמָ יִם, כֹל אֲשֶׁר חָפֵץ עָשָה. עֲצַבֵיהֶׁ םכֶׁסֶׁף וְזָהָב מַ עֲשֵ היְדֵ י ָאדָ ם. פֶׁה לָהֶׁם וְ ֹלא יְדַ בֵ רּו, עֵינַיִם לָהֶׁ ם וְ ֹלא יִרְ אּו. ָאזְ נַיִם םלָהֶׁ וְ ֹלא יִשְמָ עּו, ַאף לָהֶׁם וְ ֹלא יְרִ יחּון.

52 Opening The Door By Rotem Usi and Yaakov Podolsky

What’s the reason for opening the door after the fourth cup? Even though it’s considered “dangerous” to drink an even amount of cups, the Gemara tells us that the first night of the seder is called “Leil Shimurim”, a guarded night. The explanation for “Leil” is night, and it describes the seder when we sit down and eat. “Shimurim” means guarded. Hashem is guarding our seder. With no fear or danger in the world, drinking an even number of cups is nothing to worry about. It is a guarded night and nothing can harm us. We show this by opening up the door after the 4th cup is poured. (From the Yeinah Shel Torah Haggadah)

53 Hallel: Through the Roof By Gal Usi and Eliyahu Gross

The Tiferet Shelomo points out that Chazal tell us that during the time of the Beit Hamikdash, when people would say Hallel when offering the Korban Pesach, it seemed as though the roofs were splitting from the sound. This was true in another way as well. The devotion of Bnei Yisrael to Hashem was so strong when they said the Pesach Hallel that Heaven itself seemed to split open before them. (From the Yeinah Shel Torah Haggadah)

65 יְדֵ יהֶׁם וְ ֹלא יְמִ ישּון, רַ גְ לֵיהֶׁם וְֹלאיְהַ ּלֵכּו,ֹלא יֶׁהְ גּו בִגְרוֹנָם. כְ מוֹהֶׁ ם יִהְ יּו עֹשֵיהֶׁ ם, כֹל ראֲשֶׁ בֹטֵחַ בָהֶׁ ם. יִשְרָאֵ ל בְטַ ח בַ ה’, םעֶׁזְרָ ּומָ גִנָם הּוא. בֵ ית ַאהֲרֹן בִטְ חּו בַ ה’, עֶׁזְרָ םּומָ גִנָם הּוא. יִרְ אֵ י ה’ בִטְ חּו בַ ה’, םעֶׁזְרָ ּומָ גִנָם הּוא. ה’ זְכָרָ נּויְבָרֵ ְך, יְבָרְֵך אֶׁ ת בֵית יִשְרָאֵ ל, יְבָרֵ ְך אֶׁתבֵית ַאהֲרֹן. יְבָרֵ ְך יִרְ אֵ י ה’, הַקְ טַ נִים עִם הַגְדֹלִים. יֹסֵ ף ה’ עֲלֵיכֶׁם, עֲלֵיכֶׁם וְעַל בְ נֵיכֶׁם. בְ רּוכִים אַתֶׁ ם לַ ה’, עֹשֵהשָמַ יִםוָָארֶׁ ץ. הַשָמַ יִם שָמַ יִם לַ ה’ וְהָ ָארֶׁ ץ נָתַן לִבְ נֵי ָאדָ ם.ֹלא הַמֵתִ ים יְהַלְלּויָּה וְ ֹלא כָליֹרְ דֵ ידּומָ ה. וַאֲ נַחְ נּו נְבָרֵ ְךיָּה מֵ עַתָ ה וְעַדעוֹלָם. הַלְלּויָּה: ָאהַבְתִ י כִ י יִשְמַ ע ה’ אֶׁ ת קוֹלִי,תַ חֲנּונָי. כִי הִטָהָאזְ נוֹלִי ּובְ יָמַ י אֶׁקְרָ א. אֲפָפּונִי חֶׁבְ לֵימָ וֶׁת ּומְ יצָרֵ שְ אוֹל מְ צָ אּונִי, הצָרָ וְ יָגוֹן אֶׁמְ צָ א. ּובְשֵ ם ה’ אֶׁקְרָ א, אָ נָא ה’ מַ הּלְטָ נַפְשִ י. חַ נּון ה’ וְצַדִ יק, וֵאֹלהֵ ינּו מְרַ חֵ ם. שֹמֵר פְתָ איִם ה’, דַ ּלוֹתִ י וְלִייְהוֹשִ יעַ. ישּובִ ינַפְשִ לִמְ נּוחָ יְכִ י, כִ י ה’ גָמַל עָלָיְכִ י. כִי חִ ּלַצְתָ ינַפְשִ מִמָ וֶׁת, אֶׁת עֵינִי ןמִ דִמְ עָה, אֶׁ ת רַ גְלִי מִדֶׁחִ י.אֶׁתְ הַ ּלְֵך לִפְ נֵי ה’ בְ ַארְ צוֹת הַחַ יִים. הֶׁאֱמַ נְתִ י כִי אֲדַ בֵ ר, אֲנִי עָנִיתִ י מְ אֹד. אֲנִי יָאמַרְתִ בְחָפְזִ י, כָל הָ ָאדָ ם כֹזֵב. מָה אָשִ יב לַ ה’ כָל תַ יגְמּולוֹהִ עָלָי.כוֹס יְשּועוֹת אאֶׁשָ ּובְשֵ ם ה’ אֶׁקְרָ א. נְדָרַ י לַ ה’ אֲשַ ּלֵם נֶׁגְדָ ה נָא לְכָל עַמוֹ. יָקָ ר בְעֵינֵי ה’ הַמָוְתָ ה לַחֲסִ ידָ יו. אָ נָא ה’ כִי אֲנִי עַבְדֶׁ ָך, אֲנִיעַבְדְ ָך בֶׁןאֲמָתֶָׁך, פִתַחְתָ לְמוֹסֵרָ י. לְָך אֶׁזְבַח חזֶׁבַ תוֹדָה ּובְשֵ ם ה’ אֶׁקְרָ א. נְדָרַ י לַ ה’ אֲשַ לֵם נֶׁגְדָ ה נָא לְכָל עַמוֹ. בְחַצְ רוֹת בֵ ית ה’,בְ תוֹכֵכִ ייְרּושָ לָיִם, הַלְלּויָּה: הַלְלּו אֶׁ ת ה’ כָל גוֹיִם,שַבְ חּוהּו כָל הָאֻמִ ים. יכִ רגָבַ עָלֵינּו חַסְ דוֹ, וֶׁאֱמֶׁ ת ה’ לְעוֹלָם, הַלְלּויָּה: הוֹדּו לַ ה’ כִ י טוֹב כִי לְעוֹלָם חַסְ דוֹ. יֹאמַ ר נָא יִשְרָאֵ ל כִי לְעוֹלָם חַסְ דוֹ. יֹאמְ רּו נָא בֵ ית ַאהֲרֹן כִי לְעוֹלָם חַסְ דוֹ.

66 יֹאמְ רּו נָא יִרְ אֵ י ה’ כִי לְעוֹלָם חַסְ דוֹ. מִ ן רהַמֵצַ קָרָ אתִ י יָּה, עָנָנִיבַמֶׁרְ בחָ יָּה. ה’ לִיֹלא אִירָא, המַ יַעֲשֶׁ ה לִי ָאדָ ם. ה’ לִי בְ יעֹזְרָ וַאֲנִי אֶׁרְ אֶׁה בְ שנְָאי. טוֹב לַחֲסוֹת בַ ה’ מִבְ טֹחַ בָָאדָ ם. טוֹב לַחֲסוֹת בַ ה’ מִבְ טֹחַ בִ נְדִ יבִ ים. כָל גוֹיִם סְ בָ בּונִי, בְ שֵ ם ה’ כִיאֲמִ ילַם. סַ בּונִי גַם סְ בָ בּונִי, בְשֵ ם ה’ כִי אֲמִ ילַם. סַ בּונִי כִדְ בֹרִ ים, דֹעֲכּו כְאֵ ש קוֹצִ ים, בְשֵ ם ה’ כִי אֲמִ ילַם. דָ חֹה דְחִיתַ נִי לִנְפֹל, וַ ה’ עֲזָרָ נִי. עָזִיוְזִמְרָ תיָּה יוַיְהִ לִי לִישּועָה. קוֹל רִ נָה וִ ישּועָה בְָאהֳלֵי צַדִיקִ ים, יְמִ ין ה’ עֹשֵָה חָ יִל. יְמִ ין ה’ רוֹמֵמָ ה, יְמִ ין ה’ עֹשֵָה חָ יִל. ֹלא ָאמּות כִי אֶׁחְ יֶׁה,וַאֲסַ פֵר מַ יעֲשֵ יָּה. יַסֹריִסְרַ נִי יָּה,וְ לַמָ וֶׁת ֹלא נְתָ נָנִי. פִתְחּו לִי שַ עֲרֵ יצֶׁדֶׁ ק, ָאבֹא בָ ם, האוֹדֶׁ יָּה. זֶׁה הַשַ עַר לַ ה’, צַדִיקִ ים יָבֹאּו בוֹ. אוֹדְ ָךכִ י עֲנִיתָ נִיוַתְהִ י לִילִישּועָה. אוֹדְ ָך כִ י עֲנִיתָ נִי וַתְהִ י לִי לִישּועָה.אֶׁבֶׁן מָאֲסּוהַ בוֹנִים הָ יְתָ הלְרֹאש פִ נָה. ןאֶׁבֶׁ מָאֲסּו הַ בוֹנִים הָ יְתָ ה לְרֹאש פִ נָה. מֵאֵ ת ה’ הָ יְתָ ה זֹאת הִ יא נִפְ לָאת בְעֵינֵינּו. מֵאֵ ת ה’ הָ היְתָ זֹאתהִ יא נִפְ לָאת בְעֵינֵינּו. זֶׁה הַ יוֹם עָשָ ה ה’ נָגִילָה וְ נִשְמְ חָ ה בוֹ. זֶׁה הַ יוֹם עָשָ ה ה’ נָגִילָה וְ נִשְמְ חָ ה בוֹ. אָ נָא ה’, הוֹשִ יעָה נָא. אָ נָא ה’, הוֹשִ יעָה נָא. אָ נָא ה’, הַצְ לִיחָ ה נָא. אָ נָא ה’, הַצְ לִיחָ ה נָא. בָ רּוְך הַבָ א בְשֵ ם ה’, בֵרַ כְ נּוכֶׁם מִ בֵית ה’. בָ רּוְך הַבָ א בְשֵ ם ה’, בֵרַ כְ נּוכֶׁם מִ בֵ ית ה’. אֵ ל ה’ וַיָאֶׁ רלָנּו. אִסְ רּו חַ ג בַ עֲבֹתִ ים עַד קַרְ נוֹת הַמִ זְבֵחַ. אֵ ל ה’ וַיָאֶׁ רלָנּו. אִסְ רּו חַ ג בַ עֲבֹתִ ים עַד קַרְ נוֹת הַמִ זְבֵחַ . אֵ לִי אַתָהוְ אוֹדֶׁ ךָ, אֱ ֹלהַי אֲ רוֹמְמֶׁ ךָ.אֵ לִי אַתָ ה וְ אוֹדֶׁ ךָ,אֱֹלהַ י אֲ רוֹמְמֶׁ ךָ. הוֹדּו לַ ה’ יכִ טוֹב, יכִ לְעוֹלָם חַסְ דוֹ. הוֹדּו לַ ה’ כִ י טוֹב, כִ י לְעוֹלָם חַסְ דוֹ .

יְהַלְלּוָך יי אֱֹלקֵ ינּו כָלמַ עֲשֶׁ יָך, וַחֲסִ ידֶׁיָךצַדִיקִ ים עוֹשֵ ירְ צוֹנֶָׁך, וְכָל עַמְָך בֵ ית יִשְרָאֵ לבְרִ נָהיוֹדּו וִיבָרְ כּו, וִישַבְחּו וִיפָאֲ רּו, וִ ירוֹמְ מּו

67 וְיַעֲרִ יצּו,וְ יַקְדִ ישּו וְ יַמְ לִיכּו אֶׁתשִמְ ָך, מַ לְכֵנּו. כִ י לְָך טוֹב לְהוֹדוֹת ּולְשִמְ ָך נָאֱה לְזַמֵ ר, כִ י מֵ עוֹלָם וְעַד עוֹלָם אַתָ ה קֵ ל. הוֹדּו לַאֲ דֹנֵי הָאֲ דֹנִים - כִי לְעוֹלָם חַסְ דוֹ לְעֹשֵ ה נִפְ לָאוֹת גְדֹלוֹת לְבַ דוֹ - כִ י לְעוֹלָם חַסְ דוֹ לְעֹשֵה הַשָמַ יִם בִתְ בּונָה - כִי לְעוֹלָם חַסְ דוֹ לְרוֹקַע הָ ָארֶׁ ץ עַל הַמָ יְם - כִי לְעוֹלָם חַסְ דוֹ לְעֹשֵ ה אוֹרִ ים גְדֹלִים - כִי לְעוֹלָם חַסְ דוֹ אֶׁת שהַשֶׁמֶׁ לְמֶׁמְשֶׁ לֶׁת בַ יוֹם - כִ י לְעוֹלָם חַסְ דוֹ אֶׁת הַ יָרֵ חַ וְ כוֹכָבִ ים לְמֶׁמְשְ לוֹת בַ ּלַיְלָה - כִי לְעוֹלָם חַסְ דוֹ לְמַ כֵה מִצְרַ יִם בִבְ כוֹרֵ יהֶׁ ם - כִי לְעוֹלָם חַסְ דוֹ וַיוֹצֵ א יִשְרָאֵל מִ תוֹכָם - כִ י לְעוֹלָם חַסְ דוֹ בְ יָדחֲזָקָ הּובִזְ רוֹעַנְטּויָה - כִי לְעוֹלָם חַסְ דוֹ לְגֹזֵר יַם סּוף לִגְזָרִ ים - כִ י לְעוֹלָם חַסְ דוֹ וְהֶׁ עֱבִ יר יִשְרָאֵל בְ תוֹ כוֹ - כִ י לְעוֹלָם חַסְ דוֹ וְ נִעֵר פַרְ עֹה וְחֵ ילוֹבְ יַם סּוף - כִי לְעוֹלָם חַסְ דוֹ לְמוֹלִיְך עַמוֹ בַמִדְ בָ ר - כִ י לְעוֹלָם חַסְ דוֹ לְמַ כֵה מְ לָכִים גְדֹלִים - כִי לְעוֹלָם חַסְ דוֹ וַיַהֲרֹג מְ לָכִ ים ַאדִ ירִ ים - כִי לְעוֹלָם חַסְ דוֹ לְסִ יחוֹן מֶׁ לְֶׁך הָאֱ מֹרִ י - כִי לְעוֹלָם חַסְ דוֹ ּולְעוֹג מֶׁ לְֶׁך הַבָשָ ן - כִי לְעוֹלָם חַסְ דוֹ וְ ןנָתַ ַארְ צָם לְנַחֲלָה - כִי לְעוֹלָם חַסְ דוֹ נַחֲלָה לְיִשְרָאֵ ל עַבְ דוֹ - כִי לְעוֹלָם חַסְ דוֹ שֶׁבְשִ פְ לֵנּו זָכַר לָנּו - כִי לְעוֹלָם חַסְ דוֹ וַיִפְרְ קֵנּומִ ּצָרֵ ינּו - כִ י לְעוֹלָם חַסְ דוֹ נֹתֵ ןלֶׁחֶׁ ם לְכָל בָשָ ר - כִי לְעוֹלָם חַסְ דוֹ הוֹדּו לְ קֵ ל הַשָמָ יִם - כִ י לְעוֹלָם חַסְ דוֹ:

68 נִשְמַ תכָל חַ י תְ בָרְֵך תאֶׁ שִמְ ָך, ה’ אֱֹלקֵ ינּו, וְרּוחַ כָל בָשָ ר תְ פָאֵ ר ּותְ רוֹמֵ ם זִכְרְ ָך, מַ לְכֵנּו, תָמִיד. מִ ן הָ עוֹלָם וְעַד הָ עוֹלָם אַתָה אֵ ל, ּומִבַלְעָדֶׁ יָך אֵ יןלָנּו מֶׁ לְֶׁך לגוֹאֵ ּומוֹשִ יעַ, פוֹדֶׁ הּומַּצִ יל ּומְ פַרְ נֵס וְ עוֹנֶׁה ּומְרַחֵם בְ כָלעֵת צָרָ ה וְצּוקָה. אֵ יןלָנּו מֶׁ לְֶׁך עוֹזֵרוְ סוֹמְֵךאֶׁ ּלָא אָתָ ה. אֱ ֹלקֵ י הָרִ אשוֹנִים וְהַָאחֲרוֹנִים, אֱ ֹלּהַ כָל בְרִ יוֹת, אֲ דוֹן כָל תוֹלָדוֹת, הַמְ הֻלָלבְ רֹב הַתִשְ בָ חוֹת,הַמְ גנַהֵ עוֹלָמוֹ דבְחֶׁסֶׁ ּובְרִ יוֹתָיו בְרַ חֲמִ ים. וַ ה’ עֵר הִ נֵה ֹלא יָנּום וְֹלא יִישָן הַמְ עוֹרֵ ר יְשֵ נִים וְהַמֵקִ יץ נִרְ דָ מִ ים, וְהַמֵשִ יחַאִ ּלְמִ יםוְהַמַתִ יראֲ סּורִ ים וְהַ סוֹמֵ ְך נוֹפְלִים וְהַ ףזוֹקֵ כְ פּופִ ים וְהַמְ פַעֲנֵחַ נֶׁעֱלָמִ ים. ּולְָךלְבַדְ ָך אֲ נַחְ נּו מוֹדִ ים. וְאִ ּלּו פִ ינּו מָ לֵאשִ ירָ ה כַיָם,ּולְשוֹנֵנּו רִ נָה כַהֲמוֹן גַּלָיו, וְשִ פְ תוֹתֵ ינּו שֶׁבַח כְמֶׁרְ יחֲבֵ רָקִ יעַ,וְעֵינֵינּו מְאִ ירוֹת שכַשֶׁמֶׁ וְכַיָרֵ ,חַ וְ יָדֵ ינּו פְ רּושוֹת יכְנִשְרֵ שָמַ יִם,וְרַ גְלֵינּו קַ ּלוֹת כָאַ יָלוֹת אֵ ין אֲ נַחְנּו מַסְ פִיקִ ים לְהוֹדוֹת לְָך, ה’ אֱ ֹלקֵ ינּו וֵאֹלהֵי אֲ בוֹתֵ ינּו, ּולְבָרְֵך, אֶׁ ת שִ מְָך מַ לְכֵנּו עַל ַאחַ ת, מֵ ָאלֶׁף, ַאלְפֵי אֲ לָפִ ים וְרִ בֵ י רְ בָ בוֹת פְעָמִ ים, הַ טוֹבוֹת נוסח ספרד: נִסִ יםוְ נִפְ לָאוֹתשֶׁ עָשִ יתָ םעִ אֲ בוֹתֵ ינּו וְעִמָ נּו. נוסח ספרד: מִ ּלְפָנִים מִמִצְרַ יִםגְַאלְתָ נּו, ה’ אֱֹלקֵ ינּו, ּומִ בֵיתעֲבָדִ יםפְדִ יתָ נּו, בְרָ עָב זַנְתָ נּו ּובְשָבָע כִלְכַלְתָ נּו, מֵחֶׁרֶׁב הִ ּצַלְתָ נּוּומִדֶׁ בֶׁרמִ ּלַטְתָ נּו, ּומֵחָ לָיִם רָ עִ ים וְרַבִיםוְ נֶׁאֱמָ נִיםדִ ּלִיתָ נּו.עַד הֵ נָה עֲזָרּונּורַ חֲמֶׁ יָךוְ ֹלא עֲזָבּונּו חֲסָדֶׁ יָך, וְַאל תִ טְשֵ נּו, ה’ אֱֹלקֵ ינּו, לָנֶׁצַ ח. עַל כֵן אֵבָרִ ים שֶׁפִ ּלַגְתָ בָ נּו וְרּוחַ ּונְשָמָ ה שֶׁ נָפַחְתָבְאַ פֵינּווְ לָשוֹן אֲשֶׁרשַמְתָ בְפִ ינּו הֵ ןהֵ םיוֹדּו וִ יבָרְ כּו וִישַבְ חּו וִיפָאֲ רּווִ ישוֹרְ רּווִ ירוֹמְ מּו וְ יַעֲרִ יצּו וְ יַקְדִ ישּו וְ יַמְ לִיכּו תאֶׁ שִמְ ָך מַ לְכֵנּו תָמִ יד. כִ יכָל פֶׁה לְָךיוֹדֶׁ ה,וְכָל לָשוֹןלְָך תִשָ בַע וְכָלבֶׁרֶׁ ְך לְָך תִכְרַ ע,וְכָל קוֹמָ ה לְפָנֶׁיָךתִשְתַ חֲוֶׁה, וְכָללְבָ בוֹת יִירָ אּוָך, וְכָלקֶׁרֶׁ ב ּוכְ לָיוֹת יְזַמְ רּולִשְמֶׁ ָך, כַדָ רבָ שֶׁ כָ תּוב, כָל עַצְ מֹתַ י תֹאמַרְ נָה: ה’, מִ י כָמוָֹך מַּצִ יל עָנִי מֵחָזָק מִמֶׁ נּווְעָנִי וְאֶׁבְ יוֹן מִ גֹזְ לוֹ. מִ י יִדְ המֶׁ ּלְָך ּומִ י יִשְ וֶׁה ּלְָך ּומִ ייַעֲרָ ְך לְָך הָ קֵ ל הַ גָ דוֹל, הַגִבוֹר וְהַ נוֹרָ א, קֵ ל עֶׁלְיוֹן, קֹנֵה שָמַ יִםוָָארֶׁ ץ. נְהַ ּלֶׁלְָךּונְשַ בֵחֲָך ּונְפָאֶׁרְ ָך ּונְבָרְֵך תאֶׁ שֵם קָדְ שֶׁ ָך, כָָאמּור: לְדָוִ ד, בָרְ יכִ ינַפְשִ אֶׁ ת ה’ וְכָל קְרָ יבַ אֶׁת שֵם קָדְ שוֹ.

69 הָ קֵ לבְתַ עֲצֻמוֹת עֻזֶָׁך, הַ גָדוֹל בִכְ בוֹד שְמֶָׁך, הַגִבוֹר לָנֶׁצַח וְהַ נוֹרָ א בְ נוֹרְ אוֹתֶׁיָך, הַמֶׁ לְֶׁך הַיושֵ ב עַל כִסֵ א רָ ם וְ נִשָ א. שוֹכֵן עַד מָ רוֹם וְקָ דוֹש שְ מוֹ. וְכָ תּוב: רַ נְנּו צַדִיקִ ים בַ ה', לַיְשָרִ ים נָאוָה תְהִ ּלָה.בְפִ י יְשָרִ ים תִתְ הַ ּלָל ּובְדִ בְרֵ י צַדִ יקִ ים תִתְ בָרַ ךְ ובִ לְשוֹן חֲסִ ידִ ים תִתְ םרוֹמָ ּובְקֶׁרֶׁ ב קְ דוֹשִ ים תִתְ קַדַ ש. ּובְמַקְ הֲלוֹת רִ בְ בוֹת עַמְ ָךבֵ ית יִשְרָאֵלבְרִ נָהיִתְ פָאֵ רשִמְ ָך, מַ לְכֵנּו, בְ כָל דוֹר וָדוֹר,שֶׁ כֵןחוֹבַ תכָל הַ יְצּורִ ים לְפָנֶׁיָך, ה’ אֱֹלקֵ ינּו וֵאֹלהֵ י אֲ בוֹתֵ ינּו, לְהוֹדוֹת לְהַ ּלֵל לְשַ בֵחַ ,לְפָאֵ רלְרוֹמֵ םלְהַדֵ רלְבָרֵ ְך, לְעַּלֵה ּולְקַ ּלֵסעַל כָל דִ בְרֵ ישִ ירוֹת וְתִשְ בְ חוֹת דָוִ דבֶׁ ן ייִשַ עַבְדְ ָך, מְשִ יחֶׁ ָך.

יִשְתַ בַ ח שִמְ ָך לָעַד מַ לְכֵנּו, הָ קֵ ל הַמֶׁ לְֶׁך הַ גָדוֹל וְהַקָ דוֹש בַשָמַ יִם ּובָ ָארֶׁ ץ, כִילְָך נָאֶׁ ה, ה’ אֱ ֹלקֵ ינּו וֵאֹלהֵי אֲ בוֹתֵ ינּו, שִיר ּושְ בָחָה, הַ ּלֵל וְזִמְרָ ה, עֹז ּומֶׁמְשָ לָה,נֶׁצַ ח, גְדֻ ּלָהּוגְבּורָה, תְהִ לָהוְתִ פְאֶׁרֶׁ ת, קְ דֻשָ ה ּומַ לְכּות, בְרָ כוֹת וְ הוֹדָ אוֹת מֵ עַתָ ה וְעַד עוֹלָם בָ רּוְך אַתָ ה ה’, קֵ ל מֶׁ לְֶׁך גָדוֹל בַתִשְ בָ חוֹת, קֵ ל הַ הוֹדָ אוֹת, אֲ דוֹן הַ נִפְ לָאוֹת, הַ בוֹ חֵר בְשִ ירֵ י זִמְרָ ה,מֶׁ לְֶׁך קֵ ל חֵי הָ עוֹלָמִ ים. בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם אבוֹרֵ יפְרִ הַ גָפֶׁן. ׁשוֹתֶ ה בַהֲסָ בַ ת שְ מֹאל בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם,עַל הַ גֶׁפֶׁן וְעַל יפְרִ הַ גֶׁפֶׁן, עַל תְ נּובַתהַשָדֶׁה וְעַל ץאֶׁרֶׁ חֶׁמְדָ הטוֹבָ הּורְ החָבָ שֶׁרָצִיתָ וְהִ נְחַלְתָ לַאֲ בוֹתֵ ינּולֶׁאֱ כֹלמִ פִרְ יָּה וְלִשְ בֹעַמִ טּובָ ּה רַ חֶׁ ם נָאד' אֱֹלקֵ ינּו עַל יִשְרָאֵל עַמֶָׁך וְעַל יְרּושָ לַיִם עִ ירֶׁ ָך וְעַל צִ יוֹן מִשְ כַן כְ בוֹדֶָׁך וְעַל מִ זְבְחֶׁ ָך וְעַלהֵ יכָלֶָׁךּובְ נֵה יְרּושָ לַיִם עִיר הַ קֹדֶׁ שבִמְ הֵרָ הבְ יָמֵ ינּו וְהַ עֲלֵנּו לְתוֹכָּה

70 וְשַמְ חֵ נּו בְבִ נְיָנָּה וְ נֹאכַל מִ פִרְ יָּה וְ נִשְ בַעמִ טּובָ ּה ּונְבָרֶׁ כְ ָך עָלֶׁיהָ בִקְ דֻשָ ה ּובְטָ ההֳרָ )בְשַ בָ ת:ּורְ צֵה וְהַחֲלִיצֵ נּו בְ יוֹםהַשַ בָתהַזֶׁה( וְשַמְ חֵ נּו בְ יוֹם חַגהַמַ ּצוֹת הַזֶׁה, כִי האַתָ ד'טוֹב ּומֵטִ יב לַכֹל וְ נוֹדֶׁ ה ּלְָך עַל הָ ָארֶׁ ץ וְעַל פְ רִיהַ גָפֶׁן. בָ רּוְךאַתָ הד' עַל הָ ץָארֶׁ וְעַל יפְרִ הַ גָפֶׁן. נִּרְ צָ ה חֲסַל סִ דּור פֶׁסַ ח כְהִ לְכָתוֹ, כְכָל מִשְ פָטוֹ וְחֻקָ תוֹ. כַאֲשֶׁ רזָכִינּו רלְסַדֵ אוֹתוֹכֵן נִזְ כֶׁה לַעֲשוֹתוֹ 54. זְָך שוֹכֵן מְ עוֹנָה, קוֹמֵם קְ הַ ל עֲדַ ת מִי מָ נָה. בְקָ רוֹב לנַהֵ נִטְ עֵי כַנָה פְ דּויִם לְצִ יוֹן בְרִ נָה. לְשָ נָההַבָ ָאה בִירּושָ לָיִם55.

54 Looking Forward By Nathan Pedoeem, Koby Yolin, and Etan Hassan

which means, “as we have carried ”.כַאֲשֶר זָכִינּו לְסַדֵראֹותֹו, כֵן נִזְכֶהלַעֲשֹותֹו“ ,it says ,נרצה In out the Pesach observance of this Seder, so may we merit to fulfill the Pesach requirements in their entirety in the future.” Why do we have to pray that we should be able to fulfill the mitzvot next year; shouldn't we just do it? The Sephardic Heritage Haggadah gives a very nice answer. It says that we are davening that we will be able to fulfill all the mitzvot of Pesach that we couldn't fulfill this year, like Korban Pesach. We also say this to set our spiritual requirements for the year, like how much tzedakah we give, and other mitzvot we would like to do this year. Then, we could finally see our mitzvot payoff by bringing the Beit Hamikdash. (From The Sephardic Heritage Haggadah)

55 Using Our Mouths By Sam Steiner and Yomi Wise

On Succot, all the mitzvot are done with one’s body, whereas on Pesach, the mitzvot are performed with one’s mouth. For example, the drinking of the four cups, telling the story of magid, and eating matzah all are done with the mouth. The word Pesach is combined from two words: peh which means mouth and sach which means that moves. This suggests that the redemption of the Jews from Mitzrayim was not only a physical redemption but also a redemption from the power of speech. When we were in Mitzrayim, we suffered from a galut hadibur, which meant that our mouths were in pain. They first had to rediscover their voices. They had to search deeper in themselves to find what connects them to Hashem in the first place.

71 יֵּׁש נוֹהֲגִּין בְ חּוץ לָָארֶ ץ בְ לֵּיל ׁשֵּ נִּישֶ לפֶסַ חלִּסְ פֹר כַאן סְפִּ ירַ ת הָ עֹמֶ ר: בָ רּוְך אַתָ ה ה’ אֱֹלקֵ ינּו מֶׁ לְֶׁך הָ עוֹלָם, אֲשֶׁר קִדְשָ נּו בְמִצְ ווֹתָ יו וְצִ וָנּו עַל סְ פִ תירַ הָ עֹמֶׁ ר. הַ יוֹם יוֹם דאֶׁחָ בָ עֹמֶׁ ר. בְ לֵּיל רִּ אשוֹן אוֹמְרִּ ים: ּובְ כֵן יוַיְהִ בַחֲצִי הַ ּלַיְלָה ָאז רוֹב נִסִים הִפְ לֵאתָ בַ ּלַיְלָה, בְ רֹאשאַשְ מוֹרֶׁ תזֶׁה הַ ּלַיְלָה, גֵר צֶׁדֶׁ קנִּצַחְ תוֹכְ נֶׁחֱלַק לוֹ לַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. דַ נְתָ מֶׁ לְֶׁך רגְרָ בַחֲלוֹם הַ ּלַיְלָה, הִפְחַדְתָ אֲרַמִ יבְאֶׁמֶׁ ש לַיְלָה, וַיָשַ ריִשְרָאֵ ללְמַ לְאָ ְך וַיּוכַל לוֹ לַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. עזֶׁרַ בְ יכוֹרֵ פַתְ רוֹס מָחַצְתָ בַחֲצִי הַ ּלַיְ לָה, חֵ ילָם ֹלא מָצְ אּו םבְקּומָ בַ ּלַיְלָה, תטִיסַ נְגִיד חֲרשֶׁת סִ לִיתָ בְ כוֹכְבֵ י לַיְלָה,

They had to find out the reason they were put in this world in the first place. When a baby is born, it enters with a cry. That is when its neshama goes into its ideal form. Throughout their years in Mitzrayim, the development of the voice, was contaminated and thrown into exile. Only when the Jews searched within themselves did they find that voice that they had inside of them. That voice grew as they went on, enabling them to sing as they crossed the Sea and listened to the Aseres Hadibrot at Har Sinai. On Pesach, we celebrate that we can sing zemirot to Hashem and we can retell the unbelievable story of yetziat Mitzrayim. After all is said and done, throughout the seder, during nirtzah, we sing in a loud and clear voice, lishana haba’a b'yerushalayim habinuyah!!! (From Touched by the Seder)

72 יוַיְהִ בַחֲצִי הַ ּלַיְלָה. יָעַץמְ ףחָרֵ לְנוֹפֵף אִ ּוּוי הוֹבַשְתָפְ גָרָ יו בַ ּלַיְלָה, עכָרַ בֵל ּומַצָ בוֹ בְאִ ישוֹן לַיְלָה, לְאִ יש חֲמּודוֹת נִגְ לָה רָ ז חֲזוֹת לַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. מִשְתַ כֵר בִכְ לֵי קֹדֶׁ ש גנֶׁהֱרַ בוֹבַ ּלַיְלָה, ענוֹשַ מִ בוֹר אֲרָ יוֹת רפוֹתֵ בִ עֲתּותֵ י לַיְלָה, שִ נְָאה נָטַר אֲ גָגִי וְכָתַב סְ פָרִ ים בַ ּלַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. עוֹרַרְתָ נִצְ חֲָךעָלָיו בְ נֶׁדֶׁ ד שְ נַת לַיְלָה, הפּורָ תִדְ רוְֹך לְשוֹמֵר מַה מִ לַיְלָה, צָרַ חכַשוֹמֵ רוְשָ ח אָאתָ בֹקֶׁר וְ גַם לַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. קָרֵ ביוֹם ראֲשֶׁ הּוא ֹלא יוֹם וְ ֹלא לַיְלָה, רָם הוֹדַ ע יכִ לְָך הַ יוֹם ַאף לְָך הַ ּלַיְ לָה, שוֹמְרִ ים דהַפְקֵ לְעִירְ ָך כָל הַ יוֹם וְכָל הַ ּלַיְלָה, תָאִ יר כְ אוֹר יוֹם חֶׁשְ כַת לַיְלָה, יוַיְהִ בַחֲצִי הַ ּלַיְלָה. בְ לֵּיל שֵּ נִּי אוֹמְרִּ ים: ּובְ כֵן וַאֲמַ רְתֶׁ םזֶׁבַח פֶׁסַ ח אֹמֶׁ ץגְבּורוֹתֶׁ יָך הִפְ לֵאתָבַפֶׁסַ ח, בְ רֹאש כָל מוֹעֲדוֹת נִשֵאתָ פֶׁסַח, גִלִיתָ לְאֶׁזְרָחִ יחֲצוֹת לֵיל פֶׁסַ ח,וַאֲמַרְתֶׁ םזֶׁבַח פֶׁסַ ח. דְ לָתָ יודָ פַקְתָ כְ חֹםהַ יוֹם בַפֶׁסַ ח,הִסְ עִ ידנוֹצְצִ יםעֻגוֹת מַ ּצוֹת בַפֶׁסַ ח, וְאֵל הַבָקָ ר רָ ץזֵכֶׁר לְשוֹר עֵרֶׁ ְךפֶׁסַ ח,וַאֲמַרְתֶׁ ם חזֶׁבַ פֶׁ סַ ח.

73 זוֹעֲמּוסְ דוֹמִ ים וְ לוֹהֲטּו שבָאֵ בַפֶׁסַח,חֻּלַץ לוֹט מֵהֶׁ םּומַ ּצוֹת ָאפָה בְקֵ ץ פֶׁסַח, טִאטֵ אתֶׁ ַאדְ מַ ת מֹף וְ נֹף בְ עָבְרְ ָךבַפֶׁסַ ח,וַאֲמַרְתֶׁ ם חזֶׁבַ פֶׁסַ ח. יָּה רֹאשכָל אוֹן מָחַצְתָ בְ לֵילשִ מּור פֶׁסַ ח, כַבִיר, עַל בֵ ן בְ כוֹר פָסַחְתָ בְדַ םפֶׁסַ ח,לְבִ לְתִי תֵת מַשְחִ יתלָבֹא יבִפְתָחַ בַפֶׁסַ ח, םוַאֲמַרְתֶׁ זֶׁבַ ח פֶׁסַ ח. מְסֻ גֶׁרֶׁ תסֻ הגָרָ בְעִ יתוֹתֵ פֶׁסַ ח, נִשְמְדָהמִדְ יָןבִצְ לִיל שְ עוֹרֵ י רעֹמֶׁ פֶׁסַ ח, שוֹרפּו מִשְמַ נֵיפּול וְ לּוד בִ יקַ ד יְקוֹד פֶׁסַ ח,וַאֲמַרְתֶׁ םזֶׁבַח פֶׁסַ ח. עוֹד הַ יוֹםבְ נֹב לַעֲמוֹד עַד גָעָה עוֹנַתפֶׁסַ ח, פַס יַד כָתְ בָה לְקַ עֲקֵ עַצּול בַפֶׁסַ ח, צָפֹה הַּצָפִיתעִָרוְֹך הַשֻלְחָןבַפֶׁסַ ח,וַאֲמַרְתֶׁ םזֶׁבַח פֶׁסַ ח. קָהָ לכִנְסָ ההֲדַסָ הלְשַ ּלֵש צוֹם בַפֶׁ סַ ח, רֹאש מִ בֵ ית רָשָע מָחַצְתָ בְעֵץ חֲמִשִים בַפֶׁסַ ח, שְתֵי אֵ ּלֶׁה רֶׁ גַע תָבִ יא לְעּוּצִ ית בַפֶׁסַ ח,תָ עֹזיָדְ ָך וְתָ רּום יְמִ ינְָך כְ לֵיל הִתְקַדֵשחַג פֶׁסַ ח,וַאֲמַרְתֶׁ םזֶׁבַח פֶׁסַ ח. כִי לוֹנָאֶׁ ה,כִ י לוֹ היָאֶׁ ר]כֶׁתֶׁ מְ לּוכָה[. ַאדִירבִמְ לּוכָה, בָ חּור כַהֲלָכָה,גְדּודָ יויֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. דָ גּול בִמְ לּוכָה, הָ דּור כַהֲלָכָה,וָתִיקָ יויֹאמְ רּו לוֹ:לְָך ּולְ ָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. זַכַאי בִמְ לּוכָה, חָסִ ין כַהֲלָכָהטַפְסְרָ יו יֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה, יכִ לוֹנָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. יָחִיד בִמְ לּוכָה,כַבִ יר כַהֲלָכָה לִמּודָ יויֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. למוֹשֵ בִמְ לּוכָה, נוֹרָ א כַהֲלָכָה סְבִ יבָיו יֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. עָנָיו בִמְ לּוכָה,פוֹדֶׁ ה כַהֲלָכָה, צַדִיקָ יו יֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַ מְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[.

74 קָדוֹש בִמְ לּוכָה,רַ חּום כַהֲלָכָהשִ נְַאנָיו יֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. תַקִ יף בִמְ לּוכָה, תוֹמֵ ְך כַהֲלָכָה תְמִימָ יו יֹאמְ רּו לוֹ: לְָך ּולְָך, לְָך יכִ לְָך, לְָך ַאף לְָך, לְָך ה’ הַמַמְ לָכָה,כִ י לוֹ נָאֶׁ ה, כִ י לוֹ היָאֶׁ ]כֶׁתֶׁר מְ לּוכָה[. אַדִ יר הּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵרָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵ יתְ ָך בְקָ רוֹב. בָחּור הּוא, גָדוֹלהּוא, דָ גּול הּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵרָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵיתְ ָך בְקָ רוֹב. הָ דּור הּוא, וָתִ יק הּוא, זַכַאי הּוא, חָסִ יד הּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵרָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵ יתְ ָך בְקָ רוֹב. טָהוֹר הּוא, יָחִ יד הּוא, כַבִ יר הּוא, לָמּוד הּוא, מֶׁ לְֶׁךהּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵרָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵ יתְָך בְקָ רוֹב. נוֹרָא הּוא,סַ גִיב הּוא, עִ זּוז הּוא, הפוֹדֶׁ הּוא, צַדִ יק הּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵרָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵ יתְָך בְ קָ רוֹב. קָ דוֹש הּוא, רַ חּום הּוא, שַ קי הּוא, תַקִ יף הּוא יִבְ נֶׁה בֵ יתוֹ בְקָ רוֹב. בִמְ הֵרָ ה, בִמְ הֵ רָ ה, בְ יָמֵ ינּו בְקָ רוֹב. קֵ ל בְ נֵה, קֵ ל בְ נֵה, בְ נֵה בֵ יתְ ָך בְקָ רוֹב. אֶׁחָד ימִ יוֹדֵ עַ, אֶׁחָד אֲנִי יוֹדֵ עַ 56. אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָ מַ יִם ּובָ ָארֶׁ ץ:

?אחד מי יודע Why Do We Say 56 By Sam Tennenberg

Why were we taken out of Egypt, and if we are still in exile why was it good that we left אחד מי Egypt? The answer is actually very simple. We were taken out of Egypt because it says in

75 שְ נַיִם מִ י יוֹדֵ עַ, שְ נַיִם אֲנִי יוֹדֵ עַ. שְ נֵי לֻחוֹת הַבְרִ ית. אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָ ָארֶׁ ץ: שְלשָ ה מִ י יוֹדֵ עַ, שְלשָ ה אֲנִי יוֹדֵ עַ. שְלשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָ ָארֶׁ ץ: ַארְ בַע ימִ יוֹדֵ עַ, ַארְ בַע אֲנִי יוֹדֵ עַ. ַארְ בַע אִמָ הוֹת,שְלשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָָארֶׁ ץ: חֲמִשָה מִ י יוֹדֵ עַ, חֲמִשָה אֲנִי יוֹדֵ עַ. חֲמִשָה יחּומְשֵ תוֹרָ ה, ַארְ בַע אִמָ הוֹת, שְ הלשָ ָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִםּובָ ָארֶׁ ץ: שִשָ ה מִ י יוֹדֵ עַ, שִשָ ה אֲנִי יוֹדֵ עַ. שִשָ ה סִדְרֵימִשְ נָה, חֲמִשָ ה יחּומְשֵ תוֹרָ ה, ַארְ בַע אִמָ הוֹת, שְלשָ ה ָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִםּובָ ָארֶׁ ץ: שִ בְעָה מִ י יוֹדֵ עַ, שִ בְעָה אֲנִי יוֹדֵ עַ. שִ בְעָה ייְמֵ שַ בַתָ א, שִשָהסִדְרֵ ימִשְ נָה, חֲמִשָ ה יחּומְשֵ תוֹרָ ה, ַארְ בַ ע אִמָ הוֹת,שְלשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱ ֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָ ָארֶׁ ץ: שְ מוֹנָה מִ י יוֹדֵ עַ, שְ מוֹנָה אֲנִי יוֹדֵ עַ. שְ מוֹנָה יְמֵי מִ ילָה57, שִ בְעָה יְמֵ י שַ בַתָ א, שִשָה סִדְרֵ י מִשְ נָה, חֲמִשָ ה

There are 13 attributes of God, 12 are the Tribes of Israel, 11 are the stars in Joseph's“ יודע dream,10 are the commandments, 9 are the months before birth, 8 are the days to the brit milah, 7 are the days in a week until Shabbat, 6 are the orders of the Mishnah, 5 are the books of the Torah, 4 are our matriarchs, 3 are our forefathers, 2 are the tablets of the commandments, and 1 is Our God who is in the heavens and on Earth.” Also, even though we are still in exile today, .shows us that we have treasures that will keep us alive אחד מי יודע (From the Artscroll Mesorah Series by Rabbi Joseph Elias)

57 The Connection between Shabbat and Milah By Samuel Colchamiro and Zachary Lerman

In Reb Moshe Feinstein’s .אחד מי יודע we sing the song ,נרצה ,In the final step of the seder שבת sefer Darash Moshe, Derush Lemiloh, Reb Moshe asks why must a baby experience one before receiving a brit? The second set of luchot contained the verse:

76 חּומְשֵ י תוֹרָ ה, ַארְ בַע אִמָ הוֹת,שְ לשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָ ָארֶׁ ץ: תִשְ עָה מִ י יוֹדֵ עַ, תִשְ עָה אֲנִי יוֹדֵ עַ. תִשְ עָה יַרְ חֵ י לֵדָה, שְ מוֹנָה יְמֵ י מִ ילָה, שִ בְעָה יְמֵ י שַ בַתָ א, שִשָה סִדְרֵ י מִשְ נָה, החֲמִשָ חּומְשֵ יתוֹרָ ה, ַארְ בַע אִמָ הוֹת, השְלשָ ָאבוֹת, שְ נֵי לֻחוֹ ת הַבְרִ ית, אֶׁחָ ד אֱ ֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָָארֶׁ ץ: עֲשָרָ ה מִ י יוֹדֵ עַ, עֲשָרָ ה אֲנִי יוֹדֵ עַ. עֲשָרָ ה דִ בְרַ יָא, תִשְ עָה יַרְ חֵ י לֵדָ ה, שְ מוֹנָה יְמֵי מִ ילָה, שִ בְעָה יְמֵ י שַ בַתָ א, שִשָ הסִדְרֵ ימִשְ נָה, חֲמִשָ ה יחּומְשֵ תוֹרָ ה, ַארְ בַע אִמָ הוֹת, שְלשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָ ָארֶׁ ץ: ַאחַד רעָשָ ימִ יוֹדֵ עַ, ַאחַד עָשָר אֲנִי יוֹדֵ עַ. ַאחַד עָשָ ר כוֹכְבַיָא, עֲשָרָ ה דִ בְרַ יָא, תִשְ עָה יַרְ חֵ י לֵדָה, שְ מוֹנָה יְמֵ י מִ ילָה, שִ בְעָה ייְמֵ שַ בַתָ א, השִשָ יסִדְרֵ מִשְ נָה, החֲמִשָ חּומְשֵ י תוֹרָ ה, ַארְ בַע אִמָ הוֹת,שְלשָ הָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִם ּובָָארֶׁ ץ: שְ נֵים עָשָ ר מִ י יוֹדֵ עַ, שְ נֵים עָשָר אֲנִי יוֹדֵ עַ. שְ נֵים עָשָ ר שִ בְטַ יָא, ַאחַ ד עָשָ ר כוֹכְבַ יָא, עֲשָרָ ה דִ בְרַ יָא, תִשְ עָה יַרְ חֵ י

שָמֹור אֶת-יֹום הַשַבָת, לְקַדְשֹו... וְזָכַרְ תָ , כִי עֶבֶד הָיִיתָ בְאֶרֶ ץ מִצְרַ יִם, וַיֹצִאֲָך ה' אֱֹלקֶיָך מִשָם, בְיָד חֲזָקָה ּובִזְרֹעַנְטּויָה; עַל- כֵן, צִּוְָך ה' אֱֹלקֶיָך, לַעֲשֹות, אֶת-יֹום הַשַבָת. We can understand why maror is a reminder of enslavement, but how is Shabbat a reminder of the bitter enslavement of the Yehudim? The answer is that every single person is enslaved in some way. Some people are enslaved to their work, or their relationships, or to Hakadosh B”H. are freed from enslavement in other forms. Shabbat ,רבונו של עולם Those that are enslaved to the is a day of resting, but it is also a day in which we are forbidden from performing many daily activities such as turning on electricity. Shabbat is a day that reminds us of our service to Hashem. Similarly, the brit milah is a sign of perpetual service of Hashem. We are always on this we will ;נעשה ונשע Earth to carry out the will of our creator, Hashem. This is the meaning of commit to doing the will of Hashem, and only afterwards do we incline our ears to hear what it was that Hashem wants from us. A baby must first undergo a Shabbat that is kept on account of doing what Hashem wants before making a total commitment to service of Hashem ,נעשה through the brit. (The Reb Moshe Haggadah)

77 לֵדָ ה, שְ מוֹנָה יְמֵ י מִ ילָה, שִ בְעָה יְמֵ י שַ בַתָ א, שִשָ ה סִדְרֵ י מִשְ נָה, חֲמִשָה חּומְשֵ יתוֹרָ ה, ַארְ בַע אִמָ הוֹת, השְלשָ ָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִםּובָ ָארֶׁ ץ: שְלשָ ה עָשָר מִ י יוֹדֵ עַ, שְלשָ ה עָשָ ר אֲנִי יוֹדֵ עַ. השְלשָ עָשָר מִדַ יָא. שְ נֵים רעָשָ שִ בְטַ יָא, ַאחַד עָשָ ר כוֹכְבַ יָא, עֲשָרָ ה דִ בְרַ יָא, תִשְ עָה יַרְ חֵ י לֵדָ ה, שְ מוֹנָה יְמֵי מִ ילָה, שִ בְ עָה יְמֵ י שַ בַתָ א, שִשָ ה סִדְרֵימִשְ נָה, חֲמִשָ ה יחּומְשֵ תוֹרָ ה, ַארְ בַע אִמָ הוֹת, שְלשָ ה ָאבוֹת, שְ נֵי לֻחוֹת הַבְרִ ית, אֶׁחָ ד אֱֹלקֵ ינּו שֶׁ בַשָמַ יִםּובָ ָארֶׁ ץ: חַ ד גַדְ יָא, חַ ד גַדְ יָא58 דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָ א שּונְרָ אוְָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. אוְָאתָ כַלְבָאוְ נָשַ ְך לְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. אוְָאתָ חּוטְ רָ א וְהִ כָה לְכַלְבָ א,דְ נָשַ ְךלְשּונְרָא, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵ י, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָ א נּורָ א וְשָרַ ףלְחּוטְרָ א,דְהִ כָה לְכַלְבָ א,דְ נָשַ ְךלְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אַבָ א יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא.

?So Essential for our Pesach Seder חד גדיא Why is 58 By Sean Felderman and Ethan Braunstein

According to the Vilna Gaon, Chad Gadya is very important because it is a description of Jewish History. Our history starts from the time of our father Jacob to the final days of the Messianic Era. Many other Mefarshim also expressed the idea of the Vilna Gaon. The song, Chad Gadya is basically a song of hope and encouragement because it starts off bad referring to our galut, but we know that it is going to end on a good note referring to the Mashiach. It also introduced the saying in hebrew - a chad gadya gamur and the saying in Yiddish - a gantzer chad gadya which is used when describing a complicated problem or situation. Chad Gadya is also meant to leave the Pesach seder on a good note. Chad Gadya’s main message is that this should be a night of hope and protection. From this paragraph, we hope you have understood why Chad Gadya is so necessary for the Pesach Seder. (From The Pesach Haggadah by Rabbi Berel Wein)

78 וְָאתָא מַ יָאוְכָבָ הלְנּורָ א, דְ שָרַ ףלְחּוטְרָ א, דְהִ כָה לְכַלְבָ א, דְ נָשַ ְך לְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָ א תוֹרָ א וְשָתָ ה לְ מַ יָא,דְ כָבָ הלְנּורָא, ףדְשָרַ לְחּוטְרָ א, דְהִ כָה לְכַלְבָ א,דְ נָשַ ְך לְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָא הַ שוֹחֵט וְשָחַט לְתוֹרָ א, דְ השָתָ לְמַ יָא, דְ הכָבָ לְנּורָא, דְ שָרַ ף לְחּוטְרָ א,דְהִ כָה לְכַלְבָ א,דְ נָשַ ְךלְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אַבָ א יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָא מַ לְאְָך הַמָ וֶׁת וְשָחַ ט לְשוֹחֵ ט, דְ שָחַ ט לְתוֹרָ א, דְשָתָ ה לְמַ יָא, דְ כָבָה לְנּורָ א, דְ שָרַ ףלְחּוטְרָ א,דְהִ כָה לְכַלְבָ א,דְ נָשַ ְךלְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא. וְָאתָא הַקָ דוֹשבָרּוְך הּוא וְשָחַ טלְמַ לְאְַך הַמָ וֶׁת, דְ שָחַט לְשוֹחֵ ט, דְ שָחַ ט לְתוֹרָ א, דְשָתָ הלְמַ יָא, דְ כָבָהלְנּורָ א, דְ ףשָרַ לְחּוטְרָ א, דְהִ כָה לְכַלְבָ א,דְ נָשַ ְך לְשּונְרָ א, דְ ָאכְ לָה לְגַדְ יָא, דְ זַבִ ין אאַבָ יבִתְרֵ זּוזֵי, חַ ד גַדְ יָא, חַ ד גַדְ יָא.

לשנה הבאה בירושלים! חג כשר ושמח!

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