Rabbi Pinches Friedman Chag HaPesach 5778 Translation by Dr. Baruch Fox

A Fantastic Interpretation of the Puzzling “Chad Gadya” HKB”H Creates Separation and Discord among Yisrael’s Enemies to Save Yisrael the “Lone Kid Goat”

In honor of the auspiciously approaching festival of Pesach,

In this piyut, the divine poet recounts the series of events it is fitting that we delight in exploring the deeper meaning of experienced by the solitary kid goat. First, the cat devours the “חד גדיא, חד גדיא, דזבין אבא the mysterious, sacred piyut that is sung throughout the Jewish little goat; then the dog bites the cat; the stick strikes the dog; One kid goat, one kid goat, that—בתרי זוזי, חד גדיא, חד גדיא” world at the conclusion of the seder: the fire burns the stick; the water extinguishes the fire; the ox father bought for two zuzim—“chad gadya, chad gadya.” drinks the water; the butcher slaughters the ox; the Malach HaMaves slaughters the butcher. Then the piyut concludes HKB”H comes and slaughters—“ואתא הקב”ה ושחט למלאך המות” with the amazing prophecy pertaining to the future geulah: No one knows who composed this sacred piyut. the Malach HaMaves. Nevertheless, it has been accepted universally throughout the Jewish world with the utmost kedushah as an integral, inseparable part of the Pesach . This is substantiated I would like to present to our royal audience the insight by the fact that all our great luminaries have proposed HKB”H has granted me with His mercy and kindness. I wonderful, illuminating interpretations of this piyut—both will present an interpretation of this puzzling song that is exoteric and esoteric. The esteemed list includes the Gra of appealing and relevant to everyone. Like a midget sitting Vilna, the Chatam Sofer, the great Rabbi Aryeh Leib Tzintz atop a giant’s shoulders, I will rely on precious, illuminating of Plotzk (Pesach Haggadah Birkas HaShir), the great Rabbi introductions“That father from ouracquired” holy Rabbis, Refers zy”a. to Our Father Yonatan Eibschitz, the great author of the Ben Ish Chai, the in Heaven “for two zuzim” Refers to the Malbim and many other notable authors, whose merit should Pronouncement “Na’aseh V’nishma” protect us and all of Yisrael. In the preface to this mysterious “השיר הלזה :declaration סתום וחתום followingלא the נודע find כוונת we המחבר בו, ,HaShir ואף על Birkas פי in כן piyutרבים We will begin to shed some light on the subject by חיברו בו פירושים שונים לפי מה שיסבול פירוש הלשון, שאפילו לא כיון המחבר establishing a premise for the piyut. We know that the לאלו הפירושים, בחינת הדברים מצד עצמן נאמרו לאמר מצד תוכן הענין, על כן purpose of Yisrael’s difficult enslavement and galus in אמרתי גם אנכי לא אחשוך פי מלדבר בו אשר ישים ה’ בפי”. Mitzrayim was to purify them of the contamination of the “ואתכם לקח .This song is obscure; the author’s intent is not known nachash, so that they would merit receiving the Torah on Har but --ה’ ויוציא אתכם מכור הברזל ממצרים להיות לו לעם נחלה כיום הזה” Nevertheless, many have written interpretations of it Sinai. In the words of the Torah (Devarim 4, 20): based on its possible linguistic implications; even though, Hashem has taken you and withdrawn you from the iron the author may not have had these interpretations in crucible, from Mitzrayim, to be a nation of heritage for mind at all . . . Therefore, I, too, will not refrain from Him, as this very day. “iron crucible” is a vessel with which they refine gold. In other (״כור״) .saying what Hashem has placed in my mouth Rashi explains that an

Chag HaPesach 5778 | 1 “My words, just like the impurities adherent to the gold need to Thus, we learn that in the merit of the pronouncement firstborn son.” be removed by means of melting in an iron crucible, so, too, “na’aseh v’nishma,” HKB”H awarded Yisrael the status of it was necessary to purify and refine the neshamot of Yisrael Conversely, HKB”H became their Father. It “דזבין אבא בתרי זוזי” from their adherent impurities, by means of the suffering and should now be apparent why the poet chose the scenario of: hard labor in Mitzrayim. This was the preparation necessary —because HKB”H, Who is Yisrael’s heavenly for them to receive the Torah. Father, acquired them to be His children, in the merit of their “chad gadya, chad gadya” twofold pronouncement “na’aseh v’nishma.” For this reason, Therefore, after we finish reciting the entire Haggadah— a lone, solitary people on earth, because the other nations they are portrayed as —they are telling, thanking and praising HKB”H for miraculously taking Yisrael out of Mitzrayim—the divine poet chose to begin the of the world did not deserve the status of children; they are piyut by extolling Yisrael’s virtues. They attained the status of merely servants and slaves to HKB”H. the Almighty’s children by accepting the Torah with the prefatory Eight Evil Forces that Seek “חד גדיא חד גדיא, דזבין אבא בתרי pronouncement of “na’aseh v’nishma.” The poet expresses this to Harm the Lone Kid Goat One kid goat, one kid goat, that father—זוזי, חד גדיא חד גדיא” merit with the opening refrain: bought with two zuzim. One kid goat, one kid goat.

Following this sublime, majestic path, we will proceed “Chad gadya, chad gadya” to interpret the rest of this enigmatic piyut. Seemingly, the According to the esteemed Rabbi of Platzk, zy”a, in Birkat sequence of events described are surprising. After all, the cat HaShir: refers to Yisrael, who that devoured the “gadya” clearly represents one of Yisrael’s are compared to a vulnerable kid goat living precariously enemies seeking to exterminate them. That being the case, among seventy wolves—namely the seventy nations of the who is the dog that bites the cat that ate the “gadya”? Clearly, world—who are eagerly waiting to pounce on her and devour they are a solitary nation on earth. the dog is an impure animal representing one of the forces—“גוי אחד בארץ” her. This idea is conveyed by the passuk (Shmuel II 7, 23): of tumah. In fact, we learn in the Zohar hakadosh, in the HKB”H, Raiya Mehemna (Nasso 124a), that Eisav’s guardian angel is “בתרי זוזי” their Father in Heaven, acquired them as His holy people for “na’aseh v’nishma.” In anticipation of referred to as a dog. So, if he is one of Yisrael’s archenemies, a mere two zuzim: —in the merit of their twofold why did the dog bite the cat? He, also, wants to see Yisrael pronouncement “chad gadya, exterminated. receiving the Torah, they made this historic pronouncement chad gadya” and in its merit, they were privileged to become Therefore, it appears that aside from the “lone kid goat”— —the lone, chosen nation in the world; for, as we alluding to Yisrael as a lone, solitary nation in this world— know, the other nations refused to accept the Torah. and HKB”H, Who appears at the conclusion of the piyut to slaughter the Malach HaMaves—all of the other nefarious “אבא” as Let us embellish this thought. Why is HKB”H portrayed cat, dog, stick, characters mentioned by the poet are evil forces seeking to —“בניך חטאו לי” ? We have learned in the Gemara (Shabbas 89b) that fire, water, ox, butcher Malach HaMaves. your children have sinned against me. harm and destroy Yisrael. They include the le’asid la’vo, HKB”H will say to Yitzchak Avinu: Clearly, the cat anddog the “רבונו של עולם בני ולא בניך, בשעה שהקדימו לפניך נעשה לנשמע To which Yitzchak will Master of the Universe, stick represents—קראת להם בני בכורי, עכשיו בני ולא בניך” respond: and the are impure animals representing are they my children and not Your children? When they evil forces who seek to harm Yisrael. The uttered “na’aseh” prior to “nishma,” You called them “My forces of “din” that combat Yisrael. As the Zohar hakadosh Bilam became enraged—“ויחר אף בלעם ויך את האתון במקל” firstborn son.” Now, they are my children and not Your (Balak 208b) explains apropos the passuk (Bamidbar 22, children?! You called them and he struck the donkey with a stick 27): “My firstborn son, Yisrael,” because You foresaw that they Rashi comments: (Shemos 4, 22) —Bilam intended “דאיהו דינא קשיא were destined to proclaim before You at Sinai “na’aseh to impose the forces of “din” upon Yisrael. Therefore, he תקיפא” .v’nishma”—to accept Your burden lovingly, like sons specifically struck the donkey with a stick: —representing harsh, unforgiving “din.”

Chag HaPesach 5778 | 2 fire : “They will recount the righteous deeds He performed for His unwalled cities in Yisrael”? HKB”H performed The represents the enemies of Yisrael, the exacting 14) they a charitable act on behalf of Yisrael by dispersing them—“שלחו באש מקדשך” agents of “din,” who burned down our two Batei Mikdash. As have sent Your Mikdash up in flames. water represents among the nations. the passuk states (Tehillim 74, 7): the “treacherous waters,” The The reason the other nations cannot unit namely the forces of evil that to exterminate Yisrael, chas v’shalom, is because of Hashem’s “פיזור לרשעים engulf Yisrael and attempt to drown them. In the words of chesed. He creates enmity and division among our enemies, as dispersal for the wicked is beneficial—הנאה להן והנאה לעולם” then the treacherous—“אזי עבר על נפשנו המים הזידונים” David HaMelech, if not for Hashem’s protection (Tehillim we have learned in the Mishnah (Sanhedrin 71b): waters would have engulfed our soul. to them and beneficial to the world. 124, 5): ox Rashi explains that by being separated from each other, they cannot conspire together “ארבעה The refers to the ox that causes damage—one of the four “והיא שעמדה לאבותינו ולנו,.The four principal types and assist each other in perpetrating evil--אבות נזיקין, השור והבור והמבעה וההבער” paradigms of damages listed in the Mishnah (B.K. 2a): שלא ‘אחד’ בלבד עמד עלינו לכלותינו” ,of damage are the ox, the pit, the crop-destroying animal This then is the interpretation of: and fire. —we are not dispersed among “אלא שבכל דור ודור ‘עומדים’ עלינו לכלותינו” ;these four represent the four categories of klipah that Yisrael us According to the Shela hakadosh (Mishpatim), only one nation, who could then oppose us and exterminate butcher represents the evil force —rather, we are “HKB”H saves us from their hands.” must combat. Next, the dispersed among many, evil nations, who wish to harm us. It that desires to slaughter , chas v’shalom. The Gemara is in this manner that “דנפיק ביה זיקא ושמיה טבוח, דאי לא קיבלו ישראל תורה “והיא שעמדה כו’ שלא אחד בלבד... כלומר שהקב”ה עשה עמנו חסד, Shabbas 129b) teaches us that it is dangerous to let blood on) because a wind blows on it, We find a similar interpretation from the Sefas Emes(Pesach—הוה טבח להו לבשרייהו ולדמייהו” בזה שחילק את כל כוחות סטרא אחרא שלא יהיה נמצא בהם האחדות. וזהו :erev Shavuot whose name is Tevoach ; for, had Yisrael 5636): שכתוב שלא אחד בלבד עמד כו’... ובזה הכינוס שנתן השי”ת לבני ישראל, not accepted the Torah, it would have slaughtered them— And this“ והפיזור שנתן להרשעים שפיזרן להרבה דורות בזה הצילנו מידם”. (”Slaughtering“) their flesh and their blood. Malach HaMaves is what has stood . . . for it was not only one . . .” In other Lastly, the words, HKB”H performed a chesed for us by creating representsCharitably Yisrael’s foremost HKB”H and Dispersed deadliest foe—the Them Satan. division among all the forces of evil, so that they would throughout the Nations lack unity. And this is the meaning of: “Rather, in every single generation, many rise up . . .” Thus, from the unity that the Blessed One instilled in Bnei Yisrael and the dispersal that He imposed upon the wicked—dispersing Following this line of reasoning, let us clarify the divine them among many generations—in this manner, He poet’s message. We see in this piyut that all of Yisrael’s enemies “saved us from their hands.” combat one another. Let us refer to the Yalkut Ohev Yisrael. It brings down in the name of the esteemed Rabbi Chaim Meir In the Generation of the Dispersion Yechiel of Moglanitza, ztz”l—a disciple of the great Rabbi of HKB”H Separated the Wicked of Future “והיא שעמדה לאבותינו Apta, zy”a--who cites his master and teacher’s interpretation Generations for Yisrael’s Benefit ולנו, שלא אחד בלבד עמד עלינו לכלותינו, אלא שבכל דור ודור עומדים עלינו of the following passage in the Haggadah: And this is what has stood by—לכלותינו, והקב”ה מצילנו מידם” our ancestors and us; for it was not only one who rose up to destroy us; rather in every single generation many rise Applying this concept, the Maor V’Shemesh provides us with up to destroy us; but HKB”H saves us from their hands. a magnificent interpretation of the pesukim in parshas Noach “ויאמר ה’ הן עם אחד ושפה אחת לכולם וזה החילם לעשות, ועתה לא יבצר מהם concerning the generation of the dispersion (Bereishis 11, 6): כל אשר יזמו לעשות, הבה נרדה ונבלה שם שפתם אשר לא ישמעו איש שפת רעהו. And Hashem ויפץ ה’ אותם משם על פני כל הארץ ויחדלו לבנות העיר”. “אמר רבי אושעיא מאי דכתיב )שופטים ה-יד( צדקת פרזונו בישראל, He relies on what we have learned in the Gemara ( Rabbi Oshaya said: said, “Behold, one people, and there is one language for—צדקה עשה הקב”ה בישראל שפזרן לבין האומות” 87b): What is the meaning of that which is written all of them, and this they begin to do! And now, should it

(Shoftim 5,

Chag HaPesach 5778 | 3 not be withheld from them all they propose to do? Come, let us descend and there confuse their language, that they survival their designated avodah. Furthermore, this would ensure the should not understand one another’s language.” And of this lone sheep surrounded by wolves. Hashem dispersed them from there over the face of the whole earth; and they stopped building the city. It appears that this is the message being conveyed by the divine poet. All of the forces portrayed in the piyut, from the cat to the Malach HaMaves, represent evil forces that despise He explains that the world was created mainly for the sake Yisrael. Miraculously, however, they are prevented from joining of Yisrael; so, that they would serve Hashem and he would together, because they also hate each other. This explains why provide them with all sorts of benefits. Yet, G-d created the the dog comes along and bites the cat, even though he also world with equal and opposite counterparts; so, He created wants to devour the young goat. Similarly, all of Yisrael’s foes seventy nations to distract Yisrael from their designated in the piyut knock each other off one by one. This illustrates avodah. In order for this lone sheep to survive among these the miracle performed by HKB”H to ensure Yisrael’s continued ravenous wolves, HKB”H, due to His infinite mercy and extreme existence; He scattered Yisrael among the reshaim of the world love for the descendants of Yisrael, created divisions and to prevent them fromEight uniting Forces against of Tumah Yisrael. differences among the nations. Each of the nations worships Corresponding to Eight Sovereignties its own false god and each one speaks a different language; so, that there will not be unity or consensus among them. After investigating the matter, I found support for this noble Then, he adds that Nimrod cleverly devised a plan to unite cat, dog, stick, idea. We find that the poet mentions in his piyut eight forces the nations to combat the future descendants of Avraham. fire, water, ox, butcher Malach HaMaves. We can The wicked Nimrod foresaw that a great light would emanate that oppose and loathe Yisrael. They are the: from Avraham; from it he would build the nation of Yisrael, and the who would serve the one true G-d. He malevolently took postulate that he mentioned eight entities deliberately. Let To Him—“למנצח בנגינות על השמינית מזמור לדוד” steps to eliminate them and to enable the other nations to us refer to the works of the divine psalmist David HaMelech Who grants victory through the power of music, on the overcome them. What did he do? He gathered the separate (Tehillim 6, 1): instrument with eight strings, a psalm to David. nations together in an attempt to unite them; he intended for them to all speak the same language—specifically “lashon We find “למנצח על השמינית. על ארבע מלכויות שהם שמונה, ואדום היא hakodesh.” In this manner, they would have the power to the following elucidation from Chazal in the Midrash Shochar השמינית. הדא הוא דכתיב )דניאל ב-לב( ראשיה די דהב טב, ידוהי ודרעוהי overcome the nation of Yisrael, chas v’shalom, and to prevent Tov (ibid.): תרין. מעוהי וירכתיה תרין. שקוהי תרין, ורגלוהי תרין. הרי שמונה שהן ארבעה, them from serving Hashem. בבל וכשדים, מדי ופרס, ויון ומוקדון, אדום וישמעאל, הרי שמונה מלכויות, לכך נאמר על השמינית”. This, however, was not what G-d intended. Dispersal of the wicked benefits them and benefits the rest of the world. He is referring to four regimes that are Assembling together is only beneficial and suitable to the “And Hashem said, ‘Behold, one people, and there is one actually eight; Edom is the eighth. They are Babylonia and tzaddikim. This is the implication of the pesukim above: language for all of them’” Kasdim (Chaldea), Media and Persia, Greece and Macedonia, Edom and Yishmael. —it was the desire of the evil nations “Come, let us descend and there of the world to live in unity and to all share a common language, This explains very nicely the teaching in the Zohar confuse their language, that they should not understand namely “lashon hakodesh.” hakadosh (Vayakheil 217a) that the four expressions of one another’s language” geulah mentioned in relation to from Mitzrayim “And Hashem dispersed —HKB”H made sure that they would correspond to four geulos from the four exiles. According them . . .” each speak a different language. to the Zohar, this is the reason that at the conclusion of the “אמת” —from that point on, division and discord would third passage of Krias Shema, after mentioning the exodus “אמת ויציב”, “אמת אלקי עולם”, “אמת always prevail among the wicked. As a result, Bnei Yisrael, from Mitzrayim, the word appears four times before His beloved people, would be able to devote themselves to the passage “Ezras Avoteinu”:

Chag HaPesach 5778 | 4 “יש לומר כי מדרך הצדיקים להיות באחדות גמור, ואז כינוס לצדיקים הנאה ואמונה”, “אמת שאתה הוא מלכנו” להם והנאה לעולם, וזה עצמו גורם פיזור לרשעים, וההיפוך בהיפוך, כי כשאינם . They correspond to the four באחדות ח”ו גורם כינוס לרשעים שהוא רע לעולם... והיינו דכתיב ולא נשא אותם הארץ לשבת יחדיו... וזה גרם שהכנעני והפריזי אז יושב בארץ בהשקט ושלוה”. .expressions of geulah from the four exiles “אמת אשרי איש”, “אמת “אמת” Then the Zohar adds that in the passage of “Ezras Avoteinu,” .אתה הוא אדון”, “אמת אתה הוא ראשון”, “אמת ממצרים גאלתנו” the word appears four more times: “למהוי “אמת” The Zohar He teaches us that when unity exists within the realm of ד’ גאולות אלין בקיומא תקיף בחותמא תקיף דגושפנקא דמלכא, ד’ גאולות explains that the word appears four times twice: kedushah, it causes division among the reshaim. On the other hand, if, chas v’shalom, there is a lack of unity within the כפולין בקיומא וכולהו בההיא יציאת מצרים”. realm of kedushah, it creates unity among the reshaim. This go, assemble all --“לך כנוס את כל היהודים הנמצאים בשושן” explains very nicely Esther’s remark to Mordechai (Esther the Jews that are to be found in Shushan. When Esther “אמת” Simply understood, the Zohar hakadosh is teaching us that 4, 15): we repeat the mention of four times twice to reinforce the four geulos from the four exiles. Clearly, this deserves witnessed the extent of the unity between Achashveirosh further explanation. So, let us refer back to the Midrash. and Haman, as evidenced by the giving of the king’s ring, she “אמת” Seeing as each of the four exiles was actually comprised of realized that it was due to the lack of unity among Yisrael. —“ויאמר המן למלך אחשורוש, ישנו עם אחד מפוזר ומפורד בין העמים” two exiles; therefore, we mention four times twice to This point is emphasized by the following passuk (ibid. 3, Haman said to King Achashveirosh, “There is one nation, reinforce the geulos from all eight exiles. 8): scattered and separate among the nations . . .” In the Now, this explains very nicely why the divine poet “ישנו specifically portrays eight evil forces in his piyut, all of whom commentary of the Manot HaLevi (Esther 9, 16), he explains “מפוזר עם אחד” wish to devour the young goat just as the cat does. Yet, HKB”H that Haman was attacking Yisrael with the accusation: ומפורד” thwarts them miraculously by dispersing them and having —they are supposed to be united, but in truth: “לך כנוס them battle each other. Consequently, they are incapable of —they are beset with disharmony and discord. To את כל היהודים” uniting against the lone kid goat, Yisrael, the unique, solitary remedy this tragic flaw, Esther advised Mordechai: nation on earth. Thus, Yisrael is able to survive in the midst —to gather the Jews together and unite them as “משלוח מנות איש לרעהו” of seventyIn wolves.the Merit of Yisrael’s Unity Division one body with a single heart. This is the underlying rationale Exists among Yisrael’s Enemies for the mitzvah of: —exchanging gifts with one’s fellow Jews is designed to promote unity and to eliminate the separation and discord between them. “לך כנוס את כל היהודים” chad gadya”—a“ This also explains very nicely why the divine poet chose to Based on our current discussion, we can add that this is “גוי אחד lone kid goat aptly describe the holy people of Yisrael as why Esther implored Mordechai: —to establish unity among the Jews. For, as a consequence of their בארץ” “יתפרדו כל alluding to the fact that they are— unity, division and conflict would arise among the reshaim, all evil-doers shall be dispersed --פועלי און” a people that stand alone in this world. Let us refer to a— wonderful insight from the Chatam Sofer, zy”a, in parshas Lech in keeping with the dictum of (Tehillim 92, 10): “ולא Lecha. He addresses the passage describing the rift between . This, indeed, is what transpired. In the merit of the Jews’ unity, Esther נשא אותם הארץ לשבת יחדיו כי היה רכושם רב ולא יכלו לשבת יחדיו, ויהי ריב Avraham’s shepherds and Lot’s shepherds (Bereishis 13, 6): and succeeded in causing a monumental and fatal schism between --בין רועי מקנה אברהם לרועי מקנה לוט והכנעני והפריזי אז יושב בארץ” the land could not support them living together for their Achashveirosh and Haman; Achashveirosh became so enraged possessions were abundant and they were unable to dwell that he “Chadordered Gadya”: that Haman In bethe hung. Merit of Yisrael’s together. And there was quarreling between the herdsmen Unity All Evil-doers Will Be Dispersed of Avram’s livestock and the herdsmen of Lot’s livestock; and the Canaani and the Perizi were then dwelling in the .“חד גדיא, חד גדיא” .land Accordingly, we can suggest that this is the reason the poet Here is his sacred insight: chose the opening refrain: He is emphasizing

Chag HaPesach 5778 | 5 that Yisrael’s greatest attribute “דזבין אבא בתרי זוזי” is their all-encompassing unity. serves as an introduction for the rest of the piyut. The entire He substantiates this assertion as follows: — piyut focuses on the miracle HKB”H performed on behalf of of “na’aseh” prior to “nishma.” after all, HKB”H acquired them due to their pronouncement Yisrael. All eight of these regimes, beginning with the cat and Seemingly, this is surprising concluding with the Malach HaMaves, wanted to devour the if not impossible. How could six-hundred thousand people everything young goat. Yet, HKB”H separated them and prevented them “כל אשר דיבר ה’ נעשה ונשמע” utter this pronouncement together as one, as chronicled by the “na’aseh” prior Hashem has said, we will do and we will hear!? from uniting exclusively in the merit of Yisrael’s unity at the passuk (Shemos 24, 7): -- to “nishma” time of Matan Torah, when they pronounced in unison. The commentaries resolve this problem by explaining that Thus, we should appreciate how important it is to HKB”H -“ויחן שם ישראל נגד ההר” at Matan Torah the unity among Yisrael was pervasive. This - and Yisrael encamped there, opposite the mountain. that the people of Yisrael unite as one being with one heart. is indicated by the passuk (ibid. 19, 2): This is especially true on the holy seder night, which is “כאיש אחד it is a night of—“ליל שימורים הוא לה’ להוציאם מארץ מצרים” .as one man with one heart --בלב אחד” Rashi comments in the name of the Mechilta: preordained for the future geulah, as it is written (ibid. 12, “na’aseh v’nishma.” anticipation for Hashem to take them out of the land of Therefore, they 42): Mitzrayim. were able to respond in unison The “בניסן נגאלו בניסן עתידין ליגאל. מנלן, אמר קרא ליל שימורים, “יום שבתון divine songwriter Rabbi Yehudah HaLevi memorialized that We find the following elucidation in the Gemara In Nissan, they were—ליל המשומר ובא מששת ימי בראשית” and—“ובאו כולם בברית יחד נעשה ונשמע אמרו כאחד” אין לשכוח” phenomenal event in one of the Shabbas zemiros ( (R.H. 11b): they came together in a covenant, and they pronounced ): redeemed; in Nissan, they are destined to be redeemed. “na’aseh v’nishma” as one.” From where do we know this? The Torah says: “It is a It is evident that they achieved night of anticipation,” a night that has been anticipated an extremely high degree of unity. Due to their unity, since the six days of creation and onward. they elicited a schism among the evil-doers of the world, In the merit “חד גדיא, .preventing them from uniting against Yisrael of Yisrael’s unity, dissention and division will prevail among חד גדיא, דזבין אבא בתרי זוזי, חד גדיא, חד גדיא” It is for this reason that the poet began the piyut: the evil-doers, destroying them forevermore. Thus, shall we . This opening line merit the future geulah, swiftly, in our times! Amen.

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