A Seder Night Companion Original Divrei Torah and Artwork from the students of Midreshet Emunah v’Omanut 5772 בס”ד

Midreshet Emunah v’Omanut Seder Companion

In the , Rebbe Elazar ben Azaria teaches that on every night of the year there to remember from Egypt. But on – זכירת יציאת מצרים is a commandment of to – סיפור יציאת מצרים the night of , we have a special and distinct command of relate the story of Egypt. Rav Soloveitchik has expounded at length on the differences that characterize these two. In brief, the differences include:

• Our obligation to remember can be discharged with a terse recitation but relating the story on Pesach requires an extended elaboration • Our obligation to remember is an intellectual acknowledgement whereas the Seder night requires an emotional dimension • Remembering is a single point whereas relating requires us to traverse the distance from the bitterness of slavery to the exaltation of liberation • Remembering is declared but relating the story is in answer to questions • Remembering is done in thought alone whereas relating the story requires drama, props, tastes and recreations making it an experiential evening • Remembering can be done alone but relating the story requires a dialogue

In reflecting on these differences I realize just how muchart contributes to making the Seder night a unique experience. Art lifts the Seder night from a mere intellectual recollection of historical facts to a night filled with adventure and emotion. It is our prayer that this Seder companion contributes to your family’s effort to make your Seder alive and memorable.

Chag Kasher v’Sameach, Rabbi David Debow, Director, Midreshet Emunah v’Omanut 5772 Alon Shvut, Nissan 5772

We would like to thank Mr. Arie Gassner and 4Less for six years of excellent service and continued support of our educational and creative enterprises.

www.4less-llc.com 2 Introduction: Inbar Gabay-Zada

Throughout the generations, all over the world, Jews have gathered together in family units in order to recite the Haggadah, retelling and reliving the stories and events that have molded us into the great nation that we are today. Yet, the Pesach story, as recorded in the Haggadah, does not limit its historical context to that of the original Exodus from Egypt. Messages of past Pesachs are intricately woven into the time old textual tapestry. As we sit in our own modern day homes we are invited to simultaneously cross Yam Suf, join Rabbi Akiva and Rabban Gamliel at their respective Seders, and collectively dream, as an eternal nation, of our presence in the built Jerusalem. While there are definite nuances among every family, we share the very same Pesach traditions as those of Jews in the tenement homes of the Lower East Side of Manhattan, the barracks of Auschwitz, the basements of Jews hiding from the Spanish Inquisition. On this magical eve of redemption we transcend our individual selves and dare to dream as a nation, as a Jewish family. Pharaoh sought to destroy the Jewish concept of ‘family’, both the Jewish household and the Jewish nation. A slave has no private place of his/her own; no formal sense of family; no power to creatively express his/herself. Yet, Hashem, in His infinite wisdom, gave Bnei Yisrael the chance to do so by commanding them to undergo the process of Korban Pesach, the Paschal offering. Suddenly, instructed to remain within their homes, dine as a family, and express their loyalty and belief in the Almighty, they began to transform from slaves into Am Yisrael. For the first time in the history of our nation we were able to attain a collective sense of self. It is this consciousness, the delicate dance that balances between ‘my creative self’ and ‘my nation’, which has guided us throughout the generations. This EVO ‘Maggid Companion’ is exactly this. It is here that the individual student has found her own place among the folios of the ancient book of our people. It is here that our students, having worked so hard, find their place as both artists and young Torah scholars. We, at EVO, are part of a close-knit family-- learning and growing together, molding together worlds once thought to be at odds with one another. We do not simply dare to dream—we live the dream. While we perhaps do not sit at the same Seder on Pesach eve, it is this ‘Maggid Companion’ that helps us tap into the magic of our past and create our Jewish future.

Mrs. Inbar Gabay-Zada, Chumash Teacher, Midreshet Emunah v’Omanut Adar, 5772

Our sincere thanks to Sean and Jennifer Debow and their children Alexandra and Nicole for their support of this Seder Companion. We hope it will enhance the Seders of many around the world and in the warm and hospitable Hong Kong Jewish Community where Sean and Jennifer are active leaders. 3 קדש During the Seder every participant are at in the Haggada. The cups follow the drinks Four Cups of wine. This is an obligation story of the Haggada very literally and help placed upon every individual—men and us understand where we should be both women. We must ask whether the Four Cups textually and psychologically. So technically, are analogous to the Kiddush that is said the phrase “Four Cups” is a misnomer as it on every Shabbat eve. There is an opinion actually ccorresponds to the recitation of that holds that the Four Cups are indeed the story of Yetziat Mitzrayim four different comparable to the Kiddush that is made on times and thus should be called the “Four Shabbat. Thus, Tosafot rule that the person Recitations.” Therefore, each time we drink, leading the Seder is the only one obligated the action refers to a different manner of to drink rather than the generally accepted relaying and telling the story of leaving opinion that every individual must do so. If Egypt. the mitzvah But the was for each to main obvious drink his own d i ff e r e n c e cup then they between the would not be Kiddush that exempt from we say weekly the mitzvah and the one when the that we make head of the during the Seder drank. Seder is the Henceforth, actions that this view are entailed. creates a During the p a r a l l e l Seder we are between the told to act mitzvah of the kingly and the Four Cups and Four Cups are Friday night an expression Kiddush. of this. Leaning on our pillows, Kiddush on Friday night is not a mitzvah drinking wine, and having others pour for us of drinking but rather of oral presentation, are just the exterior actions that are evident which is done by the head of the table. This of this attribute. Our mentality during our is made obvious by the fact that if one does time in Egypt was one of oppression; in order not have wine one may substitute bread for to portray our freedom we now express our it. Thus, the act of drinking from the cup is leisure in as many ways as possible. incumbent only upon the one who has made Each of the cups happens during a the bracha (prayer) over the wine. different time in the Seder process. They Likewise, the nature of the mitzvah occur during Kiddush, “half”- Hallel, of the Four Cups is recitation--where in benching, and the second “half”- Hallel. doing so we set the pace of the story of the Each cup uses a different type of verb relating Haggada to the different cups. The point of to redemption: ‘release’, ‘rescue’, ‘redeem’ drinking the Four Cups is not to drink the and ‘take’. All of these also refer to the story wine, but rather to reflect on what point we of Yetziat Mitzrayim. This is as opposed to 4 Kiddush on Friday night where we use the What are harder to connect to the verb “remember”--a much less proactive concrete theme of the Haggada are the first verb. and third cups (occurring during Kiddush In this case, both Tosafot and Rambam and birkat hamazon respectively). Rambam agree that the main idea behind the Four writes that emphasizing Bnei Yisrael’s status Cups is recitation and not just the act of as the chosen people hints to the story of drinking. The Four Cups appear at different Yetziat Mitzrayim. Similarly it has been times and in different stages throughout suggested that the reference to the Exodus the Haggada, namely, the four stages of in Kiddush is a link to the story of Yetziat recitation (Kiddush, haggada, hallel, and Mitzrayim. birkat hamazon). This means that in each These Four Cups are not only an case we are doing two mitzvot: reciting the indication of how to live our lives--in a kingly story of Yetziat Mitzrayim and publicizing fashion--but also on how to view life. We are the miracle. told in Judaism that “Today is not Yesterday,” The Rav explains how the Four Cups in but we also know that history does repeat fact describe the story of Yetziat Mitzrayim. itself. A message as strong as this one is The most obvious connection between the something to shape your life by. We know Four Cups and the content of the Haggadah that Yetziat Mitzrayim happened; we also are the second cup (during Maggid) and the know that oppression happens every day all fourth cup (during Hallel). Before drinking over the world. Our goal during this Seder both of these cups we very clearly recite is not only to tell a story but to experience the story of Yetziat Mitzrayim. To clarify, it. The rabbis intended for us to publicize when Rambam (in Sefer ha-Mitzvot) relays this miracle of Hashem to ourselves, our the story of Yetziat Mitzrayim, he includes communities, and the generations to come. praising Hashem for our redemption and all By Sophie Edelman the good that Hashem has given us.

5 כּ רפס

In the palm of the hand views a poor soul in struggle, fearing to be alone, in a world yet to serve. How shall he enslave, with a mouth filled with hunger, supporting those who desire, just to see him fall through.

When hands work till dust. The worst of this soul tears, fall watering the ground. To hope for belief, that help will arrive from the one. Above lifts this soul, to build strength to revive.

Giving in to eventual trust, that soon may follow. this soul must understand, loneliness is not eternal.

In the palm of your hand, lays a soul in wealth. Pouring with fortune, happiness and health. Receiving from the ground, this soul feeds its mouth. To preserve the memory, while supporting in majesty, just as he learned from the One above.

By Jocy Herman

6 מגיד

The focus of the commandment “l’saper” on Right before this story, we were told the Pesach is to discuss Yetziat Mitzrayim. But law that says even sages must discuss Yetziat what is the significance of Yetziat Mitzrayim? Mitzrayim at the Seder, the more the better. Is it that it was the moment when Hashem In this story, the future (represented by the answered the prayers of Bnei Yisrael to be students) comes to tell the past (represented freed from slavery? But in Yechezkel (20:6-10), by the rabbis) that yes, it is necessary to discuss Hashem says that the people refused to stop history (represented by Yetziat Mitzrayim). serving idols and He freed them despite that, However, they add that it is essential to move for the sake of His great name. Therefore, we on from said history and use it to advance can understand that the commandment to (represented by the morning Shema). All year discuss Yetziat Mitzrayim is not about us, but we are required to remember Yetziat Mitzrayim, leads to a much greater theme of the Seder. but on Pesach we use that remembrance to There is an innate responsibility take ourselves, the modern Bnei Yisrael, into between a creator and a creation, like the the future. bond between a parent and child. In Mary Moshe is not mentioned once in the Shelley’s Frankenstein, the monster demands Haggadah—and nothing from Exodus is ever that his creator, the Doctor, build for him a quoted, either. The Haggadah, and Maggid in woman. What right does the monster have particular, is not about the history of Yetziat to make such demands? He did not ask to be Mitzrayim. It is about the future created by brought into being—that was a choice the Yetziat Mitzrayim, and that is where we must Doctor made. Because of that, the Doctor has focus our attention. the responsibility to his creation to provide The plagues facilitated the Exodus, so for him. And the creation owes the creator a they must be mentioned in Maggid. However, response--a reciprocation of that relationship. history should not be the central focus, so Hashem took Bnei Yisrael out of Egypt forcefully, we remove ourselves from the story using even though they did not actually deserve it. The midrash. By discussing numbers that were event is called “Yetziat Mitzrayim”—they were never mentioned in the Torah, we take our removed from Egypt, with no real action on discussion away from the history of Shemot their part. When Hashem did this, He created and lead it in more allegorical directions. a nation from a group of individuals, founding It is essential at the Seder to mention the an eternal relationship of responsibility and Land of Israel, because if you do not mention reciprocation. The nation that was created the culmination of the process of Exodus, you at that moment is irreplaceable, and owes have missed the point. “” ends with the its start to Yetziat Mitzrayim. Hashem had a building of the because responsibility to that nation He created; to that is the final, true goal of Bnei Yisrael. keep it safe and provide for it, regardless of The Seder should inspire you to the future, whether or not they deserved it. to the true realization of Hashem’s action in In Maggid, we read a lot of texts that removing us from Mitzrayim. relate to Pesach, although their connection to each other is not always clear. But there is a By Maia Hoberman, theme that binds them together, a theme that adapted from Shiur by R’ Bailey is easy to see in a few particular sections, but repeats itself throughout Maggid. 7 It was time for the Four Questions to a single unit. The amalgamation of freedom be asked, and my heart was beating out of my and slavery is meant to arouse curiosity in the chest. I was excited, yet so nervous that the only children asking these questions. The answers question I could think to ask was “Why do I have jump from slavery to freedom to reflect the to publicly embarrass myself?” feelings of the Jews that had, within a very short Why are young children encouraged to amount of time, become a free nation. Abarbanel ask these questions as part of the Pesach Seder? explains that this overnight transformation It is because these questions express who we highlights the true miracle of the Pesach Seder; are. The Rabbis set up the Talmud in question- which is the miracle that Hashem can change and-answer form for a reason--in Judaism the the plight of an entire nation in a mere second. questions are oftentimes even more important In my opinion, these questions and than the answers. Throughout the Pesach answers are put in their specific order for us Seder, children are encouraged to ask difficult to understand a key element of the Pesach questions, and are shown that to these questions Seder, which is that freedom itself cannot have there are always answers. They just have to ask. meaning without the contrast of the bitter Year after year I have recited the Four and painful struggle. Whether we are slaves Questions during the Pesach Seder. At this in Egypt, or slaves to ourselves, “” point in my life, I feel confident enough to start is set up to remind us that through our sweat- asking questions of my own. The answers given smeared history we have become free. We are during the “Ma Nishtana” discuss the pain and free to think for ourselves, and we are free to suffering of our enslavement, and then discuss ask questions and find answers. With this the celebration of our freedom. My question philosophy in mind, I have prepared a new over the years has been: Why are these answers question. This Pesach Seder, when my 15-year- and questions constructed the way they are? The old sister recites “Ma Nishtana”, I will ask her, Spanish commentator, R’ Yitzchak Abarbanel, “What will you do with your freedom?” And answers that the Four Questions should be then we will sing strong like the free Jews we viewed, not as four separate inquiries, but as are. By Jenny Morris

8 עֲבָדִים הָ יִינּו לְפַרְעֹה בְּמִצְרָ יִם Every year when Pesach comes, we celebrate being freed from slavery in Egypt. However, for a nation that has been freed from bondage after centuries, the scars are not just physical--they are also mental. The Jewish people, though already having been freed, did not have an identity as a people and had already left behind all they knew. Hashem needed to free Bnei Yisrael from their mental constraints in order for them to receive the Torah. He achieved this by directing Bnei Yisrael through the desert in ways that he knew would help change them. Rashi discusses that Hashem changed the path the nation took because on the more straightforward path they could easily turn around and return to Mitzrayim. Hashem changed it so that it would be physically harder for Bnei Yisrael to turn back. Similarly, Rambam states “G-d’s wisdom led them roundabout, through the desert, until they learnt to be brave. It is well-known that travelling in the desert without luxuries such as washing and the like gives rise to bravery, whilst the opposite gives rise to cowardice. Furthermore, men not habituated to subservience and slavery were born in the desert.” Each step Hashem took was intended to lift the weight of slavery from their minds and mold them into the proper nation.

On Pesach we should free ourselves from things that limit, bind, and take over our lives--things that take over our time, that we later regret. True freedom is about taking responsibility for our lives. Although it isn’t always easy, we should leave our own personal Mitzrayim each and every year. By Rachel Salem

9 One of the most popular sections in the Haggadah is manner for that person; some children learn with the “Arba’ah Banim,” in which we are introduced to a care and love, others sometimes require tough love. wise son, a wicked son, a simple son, and a son who An example of this is in Exodus during the Burning cannot ask a question. It is here that we learn about Bush episode. There, Hashem speaks to Moshe in a the Four Sons, each with his own character traits. very specific manner that was appropriate and fitting However, we must ask, what is the significance of for him at that time. In fact, the Midrash says that mentioning these four sons in the middle of telling Hashem spoke to Moshe in the voice of his father about the Exodus from Egypt? so as not to scare him. We see that even within the The entire purpose of the night of Pesach is to Exodus story Hashem speaks in accordance with the remember the story of the Exodus, and even more ‘place’ and status that is appropriate for the person at so, to pass on our heritage to the next generation. that time. Therefore, the section of the “Arba’ah Banim” relays In some ways, the responses to the Four Sons that everyone must be present: all ages and every kind contradict this message of tolerance to all views of Jew. This is a very strong message. It stresses how because the Rasha is given a very harsh answer of our heritage and traditions are important in order to “Hakhe et Shinav- Blunt his teeth”. It could be that carry on our nation. The Four Sons teaches us that we the Haggadah gives this harsh answer to stimulate a

are an accepting religion that values different kinds response and to stoke up discussion. The important of people. Furthermore, we encourage people to thing is that all four Sons are participating and make their own, individual life choices and not just dialogue exists. The problem will be when only the follow the crowd. wise son attends and there are empty places round Classically, one may think that the ‘Wise’ son is the Seder table- the message needs to be “come and the ideal son. However, the Four Sons represents a join in--let’s talk about it, whatever your views are.” model family, where each son comes from and brings An additional way to view the four sons is to a different angle to the table. Here we learn that we understand them as various character traits found don’t have to be one kind—whoever you are, whatever in every one of us. At different stages of our lives we your views are, everyone is invited to participate in may lean towards a different trait. Furthermore, we the Seder. all react to different situations using a different part Having said this, we must question why we treat of our personalities. This teaches us an important the wicked son in a harsh manner in comparison to lesson: not to be judgemental, as there has been or the encouraging manner in which we address the will be a part of us which is like each of the Four Sons. wise son. We deal with each individual in the right By Rena Lieberman 10 retell the story of ארמי Night we אבד Seder אביOn the the Exodus in a way which is relevant to all who are present. Instead of reading from the detailed description found in the opening chapters of the book of Shmot, we read instead four short verses from the book of Devarim as the basis of Maggid. What is the significance of these four verses from Chapter 26 (verses 5 – 8)? These are the famous verses that begin “My father was a wandering Aramean” and conclude “Hashem took us out of Egypt with a strong hand and an outstretched arm, with great awesomeness, and with signs and with wonders.” When we view these verses in context, we find that they are meant to be declared by the Jews when they bring their Bikurim, or First Fruit offerings, to Jerusalem during the Shavuot or Sukkot festivals. Specifically, when the Jewish farmer is filled with gratitude to G-d for his new crop, he is meant to recite a brief history summarizing the journey his people have taken from Egypt to Israel, from slavery to freedom. The verses expand the farmer’s gratitude beyond these fruits to include the very gift of possessing and inhabiting the blessed land of Israel--a gift the formerly enslaved nation should never take for granted. Interestingly, the verses chosen for the Hagadda stop at verse eight, whereas verse nine describes the entry into Eretz Yisrael: “He brought us to this place and gave us this land, a land flowing with milk and honey.” Perhaps this makes the Hagadda more relevant throughout the generations. We can always recite with gratitude the fact that G-d took us out of Egypt, but we have been prevented for many years from enjoying the blessing of being brought into the land. Thank G-d, in our generation we can recite the entire Bikurim declaration with full and grateful hearts. By Rena Lieberman ביד חזקה ובזרע נטויה The term “Yad Chazakah” indicates that G-d took us out of Egypt “B’yad Chazaka u’bi’Zroah Netuyah,” with a strong hand and an outstretched arm. This teaches us a lesson: If G-d can use His strong hand and outstretched arm, so too, we should use ours in the right way. Yad Chazakah means effective action. Judaism teaches us that our responsibility is not limited to our actions; we are also charged with historical responsibility. We must be involved in history--we have to be ready for action and when action comes we have to be effective. Being a Jew is a basic experience; a central experience that can’t be rationalized. We are caught in an eternal dance that we can’t free ourselves from and we’ll continue dancing and being ambitious until G-d will be One and His name will be One. This dance, however, is what keeps us free. It is what allows us to affect the world in a G-dly manner. By Yael Katz 11 12 13 Kriyat Yam Suf is vital in the though Hashem has so clearly protected them transformation of Bnei Yisrael into a nation. throughout. The text exaggerates the idea While this monumental event had numerous of seeing because it is the the psychological objectives, I am going to discuss three great tool through which Hashem evokes this accomplishments that occurred at the Yam transformation and with which Bnei Yisrael Suf. The first was pushing Bnei Yisrael’s are able to undergo this great change. Bnei emotions so far, forcing them to need Hashem Yisrael want to run away, however Hashem so much that they would be pressed to ask for forces them to look their fear in the eye and to His help; thus intensifying their relationship deal with the problem head-on. The solution with Him. The second was that they would to their fear (yira) is seeing (ra’ah), which is be pushed into a difficult situation and thus a purposeful play on words that emphasizes bond together as a nation. The third was this message.

getting rid of their slave mentality (which What do they see at Yam Suf? included fearing Egypt) and channeling their Stampeding Egyptians who they were familiar raw fear of Egypt towards awe of G-d. with from years of hard labor and torture. Let us deal with the first purpose They are forced to see them and turn towards of Kriyat Yam Suf: to steer Bnei Yisrael›s Hashem. Thus, the Hebrew root «yirah» is fear towards Hashem. Both of the Hebrew repeated to emphasize the fear Bnei Yisrael “shorashim” (roots), “yirah” (fear) and “ra’ah” felt towards the overbearing Egyptians. (see) are repeated a lot in this section. In After Bnei Yisrael see the Egyptians chasing fact, they reflect the theme of the section. them they react with much fear and crying Psychologically, Bnei Yisrael are still slaves out to Hashem. *Ding!* Bnei Yisrael, with despite having physically left Egypt. This the help of Moshe have just accomplished means that they fear other humans, even goal number one! *Crowd Applauds* 14 How? By not returning to Egypt or Avodah recognizes Hashem publicly as a nation. This Zara, as they had originally wanted, they implies that during the Ten Plagues they have strengthened their relationship with intellectually understood that Hashem was Hashem. Bnei Yisrael do indeed fear and the orchestrator but did not experientially or want to run away but Moshe forces them to psychologically internalize the message. This “see”: to see the Egyptians and to witness may suggest that Kriyat Yam Suf was indeed the salvation by Hashem at the sea. Moshe the 11th plague. Not only did they recognize responds by saying the following (Exodus Hashem publicly, but in a unified manor. 14:13): “Do not fear, stand by and you will The proof for this is that when they sang see the work Hashem will do for you today, “Az Yashir;” they said it in first person, even for the Egyptians that you see today you will though they were a group of people (15:1) “I no longer see.” The shoresh “see” (ra’a) is will sing to Hashem.” There is a midrash repeated 5 times, which shows us that the that says even the lowest maidservants gave concept of seeing is very important for this prophecy during this time. process. The phrase (14:17) “Pharoh and all of his warriors, his chariots, and his horsemen” is repeated throughout this section in the same manner and constantly includes this phrase in its entirety. The Torah could have written a shorter phrase to refer to Egypt like “mitzrayim” instead of saying Pharoah AND his chariots AND his horsemen. Why does it do so? To dramatize and illustrate the way Bnei Yisrael saw the Egyptians as a powerful and controlling force. After the splitting of the sea we can see the great change that occurred amongst Bnei Yisrael based on the different wording. In pasuk 30, the Torah tells us that “Bnei Yisrael saw the Egyptians dead on the seashore, Bnei Yisrael saw the great power that Hashem wielded against the Egyptians, and they feared Hashem and had faith in Hashem and in his servant Moshe.” This is the first time throughout the Yam Suf that the shortened reference to Egypt, “Mitzrayim” is used instead of the full-blown “Pharoah Bnei Yisrael were able to achieve and all of his warriors, his chariots, and his their goal in Kriyat Yam Suf. They were horsemen.” This shows that the power of able to reach one of their highest levels Egypt has deflated. The fear has switched of Emunah (faith) and awe in G-d, the to Hashem. Here, however, the seeing greatest middot (character traits) in regards does not only transfer fear but rather leads to serving Hashem. These middot are very to belief in Hashem. The slaves who only rarely reached at their peak, yet Bnei Yisrael knew fear and who could only conceptualize acquired them all at this event. An amazing awe were now able to believe as free men occurrence: the splitting of the sea was the believe. What allowed this? Seeing their greatest reunion of Bnei Yisrael--both within captors and subjugators powerless before itself and with Hashem. them. This is also the first time Bnei Yisrael By Anavah Glaser 15 As most of us know the Seder is called “the Seder” because it has a specific order that we follow. One of the most central steps in the Seder is called Maggid, which is the portion where we retell the story of Yetziat Mitzrayim. In Maggid there are two phrases that at first glance have the same meaning, “Yad Chazaka” (“a strong hand) and “ Netuya” (an outstretched arm). Why would the authors of the Haggadah put these two phrases in the Haggadah? Furthermore why would they put them right next to each other? The Yad Chazaka, the strong hand or fist, is mentioned first. A fist is the universal sign of power and control. G-d exhibits His ultimate control over the universe through the ten plagues and the splitting of the sea. The fact that it is a hand, not just a finger or two, further strengthens the symbolism of G-d’s complete power over all creations. The Zeroah Netuya, or outstretched arm, which is mentioned next, is the representation of G-d inviting us to have a relationship with Him. When one stretches out his or her arm, they are normally either giving or receiving. Hashem is giving us the chance to have a relationship with Him and we are accepting. One of the focal themes in the Haggadah is a display of G-d’s power, the purpose of which is not to simply showcase G-d’s power but rather to also draw Bnei Yisrael into a relationship with Him. May we merit to develop and strengthen our personal relationship with Hakadosh Baruch Hu. By Sara Guttman

דם, צפרדע, כנים, ערוב, דבר, שחין, ברד, ארבה, חשך, מכת בכורות

16 When we reach the womb is growing before he is reading of the ten Makkot in born, so too Bnei Yisrael were Maggid, it is customary to take developing so they could be one finger and dip it into our ‹born› as a nation. This lack wine (or grape juice) for each of knowledge, the fetus- Makkah and to allow a drop to like state, is represented on fall onto our plate or napkin. the Seder night by the cup Each drop represents every of wine that is shaped like a Makkah with which Hashem womb and similarly encases plagued the Egyptians. Why the wine. do we use a finger in order The Makkot are to spill out the drops of represented by the pouring wine? A possible reason for of the wine from the cup. The the specific use of a finger is Makkot, represented by the because it is analogous to the pouring, is considered to be term “Etzba Elokim Hi,” “It is the “birth” of Bnei Yisrael as a the Finger of G-d”, which is nation. The goal of the Makkot the term used by Pharaoh’s (in terms of Bnei Yisrael) ‘Chartumim’ (sorcerers) in was achieved--Bnei Yisrael order to describe the power recognized and understood that Hashem displays during themselves as a nation. Makkat Kinim, the plague However, this revelation was of lice (Shmot 8:15). Rashi not immediate; it was a slow explains that the Chartumim process that began with little recognized that Aharon acted ‘drops’ of involvement that not through magic, but through Hashem, because they gradually intensified to greater involvement with the could not imitate this Makkah. Magic only controls last Makkah, the Death of the First Born. things larger than a grain of barley, while Hashem has In order to understand this process of G-dly the power to control even tiny insects. and national revelation we need to look at the Makkot The Ramban adds that the Chartumim had no themselves and understand the patterns and meanings. choice but to acknowledge that Makkat Kinim came The first nine Makkot can be separated into three sets from Hashem. Nonetheless, despite this recognition, of three Makkot where each of the sets establishes the Chartumim tried to minimize the acknowledgment three different principles. The first set includes the by merely calling it the “Finger of G-d,” as opposed first three Makkot: Dam (blood), Sephardaya (frogs), to attributing it to the “Hand” of G-d. The Ibn Ezra and Kinim (lice). At each of these plagues Hashem stresses that the Chartumim were careful to use the declares ‹Ki Ani Hashem› (as best seen in Shmot 7:17)- name “Elokim” as opposed to the Tetragrammaton to -the goal is to prove His existence. The second set express that this Makkah was performed by their gods consists of the next three Makkot: Arov (wild animals), and not by Hashem. We may infer from this that they Dever (pestilence), and Shechin (boils/skin disease). also did not want to acknowledge that the Makkah had This second set proves that Hashem›s power controls come for the sake of Bnei Yisrael. We can learn from the earth and nature via Divine Providence. The third the Chartumim that we should not belittle Hashem’s set is made up of Barad (hail), Arbeh (locusts), and power, rather, be in awe that even with just a finger Choshech (darkness). Through these Hashem shows Hashem can do such greatness. With the spilling of how He can control the unnatural and impossible, and the wine on the Seder night, we recognize Hashem’s that He is unique. With the Makkot Bnei Yisrael begin power not only with Makkah Kinim but with each of to learn and understand Hashem›s Koach—Divine the Makkot. power. By the last Makkah, Makkat Bechorot (death The Ari (R. Isaac Luria, 16th century Tzfat) of the firstborn), Bnei Yisroel are completely ready to mentions that rather than dip one’s finger in the cup, be involved in this process, whereas beforehand they one should pour the wine directly from the cup. Why were passive. Their involvement is needed in order to is this manner suggested? Why does the Ari stress the prepare themselves to leave Mitzrayim: they paint their usage of the cup as opposed to the finger? The cup doorposts with blood, bake matza, and eat the Korban itself, the Ari explains, represents the psychological Pesach. This is the only Makkah where Hashem is so and spiritual status of Bnei Yisrael when they were clearly and directly involved. The fact that Bnei Yisrael slaves in Mitzrayim. The Ari likens this state to the voluntarily participates means that they have reached womb. Just like a fetus in the womb is hidden and has a point of understanding of who they were and what no knowledge or understanding of who or where he is, they were--they have realized their destiny as Hashem’s nor why he is there, so too Bnei Yisrael in Egypt had nation. no knowledge or understanding of who or what they By Yonina Sakols are, nor why they were enslaved. Just like a fetus in the 17 וַיָּרֵעּו אֹתָנּו הַמִּצְרִ ים וַיְעַ ננּּונּו, וַיִתְּנּו עָלֵינּו עֲבֹדָה קָשָׁ ה. The Egyptians afflicted us and oppressed us And put upon us back breaking labour. Captured into the noise of forbidden idolatry we are beaten to the bridge working for monsters. The concept of choice is distant and we fear we may forget who we are We are trapped in the epitome of physicality. A place of cruel intentions, devilish acts and corruption. Held captive by rustic chains, they itch on our cuts. This place stands still where the leaves thrust against us scrapping our backbreaking bodies. Blood dripping down from the eyes of our nation to the veins of our doorposts when we attempt to flee towards freedom. We await musical celebrations these dreams are brewing in the back of our fragile figures We crave liberation To be saved by our longing father. We are in a place of untrustworthy dreams yet we believe and love. We have steeped to a stepping aggravation, waiting for salvation to take us out of this hell.

We seem trapped, passing over time. But our faith rules our minds and we control the insides of our spirits. Like flat bread we pancake our thoughts and hide them inside us we do not show the enemy our strengths and weaknesses we share our lonely journey linked to one another our bodies bleed death but our eyes shine glittering spectacles of life. The torturers are dumb to the strings that hold us Wild Animals- together Startling roars fall into ears of fears a fortune awaits For Egypt, untamed beasts eat strength and Blood- meat Vile rain contaminates the aquatic Dead Animals- For Egypt, no purity swims to quench. Silence rings no bark no grunt Frogs- Boils Slime quivers through every inch of inches Hail For Egypt, rib-bets interrupt evil. Locusts Lice- Darkness- stiff Tickling critters creep through hairs that cover Last- A King will perish, slip away from the For Egypt, meager burdens pain the itch world For Egypt, panic arises. We are free. By Layla Feder 18 It is an eternal commandment for us to remember Yetziat Mitzrayim twice a day, every day of our lives. We also bring it up every time we make Kiddush on Shabbat. What, therefore, makes the Seder so special, if we are always remembering the Yetziah (Exodus)? Simply retelling the tale of the Exodus cannot be the focus of the night of Pesach if this night is supposed to be so different from all other nights. The Seder has to involve more than simple recollection. We read in Maggid that it is a mitzvah “le’saper” about Yetziat Mitzrayim, even for someone who is wise and knows all of Torah—and the more one elaborates, the better. We are also told that in every generation, we are obligated to see ourselves as though we ourselves had left Egypt. At the Seder table, one must take Yetziat Mitzrayim, apply it to one’s own life, and take it further to its final fulfillment. At the Seder there is much anthropomorphization of Hashem, especially following the ten plagues when we discuss those afflictions that were a result of the “finger” of Hashem. We read in the Haggadah that R’ Yossi says that if the finger of Hashem was ten, then at the sea, when Hashem struck Egypt with his hand, it must have included five times as many makot. The Sfat Emet draws a connection between the finger, hand, and arm of Hashem—all images discussed in Maggid. He inquires why R’ Yossi brings just the hand of Hashem into his calculations, and does not take them all the way to the outstretched arm with which Hashem removed B’nei Yisrael. In Yeshiyahu 53:1, we learn that the arm of Hashem has not yet been revealed—the arm itself has not yet been felt. At Yetziat Mitzrayim, Hashem struck with His finger and His hand, but His arm is still outstretched (zro’ah netuyah). Yetziat Mitzrayim is understood in midrash as the first stage of the final redemption. Right now we are in the middle of that process, and at Pesach we discuss the start and try to carry it through to its completion—the ultimate geulah, when we will all be in Yerushalayim with the third and final Beit HaMikdash. Later on in our redemption, the final impact of Hashem will be felt, when His ‘outstretched arm’ falls against whichever enemies of B’nei Yisrael remain. The point of the Seder is not just to talk about Yetziat Mitzrayim and picture ourselves there. It is to do more than that—to look towards the future, when we ourselves will be taken out by Hashem and brought to the land He promised us. L’Shana Habah B’Yerushalayim Ha’Bnuyah! By Maia Hoberman 19 Nirtzah is a set of piyyutim (songs) unique to start to finish, not in a circle but always moving forward, Pesach. In order to understand why these specific songs yet the circular repetition makes it a spiral. “Echad mi were chosen, we have to look at each one on its own yodeah” builds upon the statement, “One is Our G-d in order to find its significance as a unique unit, and that is in the heavens and on earth.” Each foundational we have to look as them as a whole in order to find an principle in Judaism culminates in the 13 attributes, one overarching theme. built on another, all standing upon the base of Hashem’s In Nirtzah, I was struck by two central themes: oneness and universality. We end with a developed idea a circle representing completeness, and a progression- of whatHashem is: a G-d that has thirteen attributes, -an ever-moving development that will continue that is One in the heavens and the earth but that also throughout our history. Batnadiv HaKarmi-Weinberg encompasses mercy and embodies Divine Providence. pointed out that combining these two (the circle and We came back to the beginning, but with a newly the line) makes a spiral. In the ancient world, circles developed approach. Yet another spiral. were the building blocks of theology (see Prometheus “” is the perfect completion of the and Sisyphus, who were cursed to live the same cycle for entire seder night. It starts out simply until it ends with eternity) yet in the Torah, when Hashem destroys the the Angel of Death and G-d. Though this one kid goat world with the flood, He doesn’t recreate another Gan seems insignificant, it is the building block of this story— Eden, rather He puts Noah in charge of rebuilding the it is the constant that our theme develops around. “Chad world to be better. A Sefer Torah itself must be a scroll Gadya” teaches us that justice belongs to Hashem. The in order to be kosher. Scrolls roll, wrapping around goat is looked at as a representation of the Jewish People. themselves in a circle, but getting bigger and bigger— When we look at the Pesach story from an outsider’s continuing in linear progression but always repeating. point of view, we are able to see Hashem’s hand in the ‘Spiral’ and ‘sefer’ come from the same origin--this is a situation, serving justice. Sipur Yetziyat Mitzrayim is foundation of Jewish storytelling. Each piece of Nirtzah the story of taking a degraded slave nation and turning has its own spiral, and the entire unit, culminating in them into Am Yisrael through open miracles, whereas Had Gadya, is also a helix. “Chad Gadya” is about the hidden progression of history The first song, “Uv’chen vayehi b’chetzi halylah”- at G-d’s hand. We progress through the stages of Nirtzah -”And it happened at midnight”--discusses the different adding the elements of our developing relationship biblical stories that occurred at night. At the end of with Hashem as we discuss his consistently saving the each verse we find the statement, “And it happened Jewish people. However, we are like the innocent and at midnight.” Just like makat bechorot happened at vulnerable goat, experiencing the world from a point of midnight and Hashem saved us then, throughout view where the song is not yet finished. We are in a point history and into the future Hashem will continually save in galut where we too cannot see the hand of Hashem; us. Next, “Uv’chen v’amartem zevach Pesach”--”And you it is hard to believe that He is orchestrating everything. shall say this is the feast of Pesach”--is similar in that Nevertheless, we are still growing from Yetziyat it goes through different biblical stories that happened Mitzrayim; as time goes on we gain more respect as a at a set time, which the song reveals as Pesach time. valid nation, we no longer face being forced to leave our There is a constant and there is a variable: a constant homes because we have our own state. We may still feel time; a varying event. The songs are circular in that they vulnerable and downtrodden, but we are progressing. repeat themselves conceptually and lyrically. However, We are so much closer to seeing the justice of Hashem they are always moving forward and developing both than we once were. structurally and content-wise and therefore form a spiral The constant in this story is the one goat kid, and as well. We add a nuance in “Ki lo na’eh, ki lo ya’eh”- it strengthens the idea that we, the Jews, are a constant, -At the end of every paragraph the same statement is not just another nation meandering through time--we made: “For to Him praise is proper, for Him praise is are a fact. We are the same kid goat nation that came out fitting.” The reasons to praise Hashem are different in of Egypt, and Hashem is still there, orchestrating events, each verse, yet the need to praise is constant. Not only even if He may seem hidden. We may feel like the world is the history of the Jews a spiral, but the nation itself is against the Jews and Israel, but we are in the “Chad and our relationship to God is—we may all be different Gadya” story now, and so is Hashem. Many opinions say and we may see Hashem differently, but Hashem is a that Hashem killing the Angel of Death represents the constant that keeps us grounded; Hashem is what keeps coming of Mashiach, and the resurrection of the dead. us a stable nation and He is always to be praised. This is exactly my point—Hashem will continue to be “Adir Hu” adds yet another dimension to our there for us just as He was when He came at midnight, continuing spiral. This progresses through the or when He came every Pesach. Hashem will continue to structure of the alef-bet. The song always returns to the guide us, hidden or not, to the age of Mashiach. same point, “may He rebuild His house soon,” showing By Aviva Gomberg His completeness. It is clear that Hashem goes from 20 21 In Parshat Yitro in the Book of Shemot, Hashem tells Bnei Yisrael that He carried them out of Egypt on the “wings of an eagle” (Shmot 19:4). A question arises regarding the symbolism behind this metaphor. Rashi explains that just like the eagle carries its young on its back to protect them from the danger of arrows, Hashem did the same for Bnei Yisrael in Egypt. While this is a nice explanation to the meaning it does not clarify as to what this danger could potentially be. Although this pasuk is not explicitly mentioned in the Haggadah, these very ideas are alluded to in the Hallel. In the Hallel section of the Haggadah we say a prayer called Nishmat Kol Chai. In Nishmat Kol Chai, we thank Hashem for our salvation.We use the same symbolism of an eagle’s wings to describe our joy: “Our lips as full of praise as the breadth of the heavens, and our eyes as brilliant as the sun and the moon, and our hands as outspread as eagles of the sky and our feet as swift as hinds - we still could not thank You sufficiently Hashem, our G-d...” Not only does our outspread eagle’s wing represent freedom but it is similar to God’s outstretched hand that took us out of Egypt. Not only did this happen in our history but we This idea can be tied in with the Hallelukah can see a modern example of a Jewish exodus “on part of Hallel. This particular Hallelukah is a song the wings of an eagle.” Between 1949 and 1950, of praise to God that discusses how he took us from there was a secret operation known as Operation our low depths and how he brought us to great on Wings of an Eagle that brought Jews from heights. Yemen to the What is this land of Israel. low depth In order to get that God is to Israel, the bringing us Yemenites had from? He to travel on is bringing an airplane, us out of a terrifying, our slave foreign vehicle mentality to them. But and turning when their us into the Rabbi quoted free and to them the holy nation aforementioned that is going pasuk from to receive Shemot they the Torah. were willing God did not to go on the merely take airplane. The us out of Yemenites were our slavery, taken from but he their dangerous protected us homes to the throughout the journey—both the physical and land of Israel. spiritual journeys. The Rambam explains that Hashem does not simply rescue us from when Hashem brought us out of Egypt he tactfully danger but he does it in the best way possible. He avoided wars in order that Bnei Yisrael would not protects us throughout the journey and thereby be scared and would slowly begin to form into a creates a holy and free nation. brave and strong nation. Ultimately, God’s use of an By Julia Packer eagle’s wings ties in to how He took us out of Egypt. 22 With special thanks to Rabbi Debow, Inbar Gabay-Zada, Batnadiv Weinberg, Gayle Adler, Chaykee Mor, Rebecca Fuhrman, Rabbi Fivel Glasser, and Maia Hoberman

Jenny Morris Sophie Edelman Adena Shahin Jocelyn Herman Jennifer Morris

Rachel Salem Rena Lieberman Rena Lieberman Sara Guttman Yael Katz

Yonina Sakols Nechama Itenberg Maia Hoberman Anavah Glaser Jaia Polonsky

Lea Bassan Julia Packer Aviva Gomberg

23 Aliya L’Regel 2012-5772 www.emunahvomanut.org