the seder talks haggada
TRANSCRIPT
REASONS & CUSTOMS FOR THE SEDER
REASONS & CUSTOMS FOR THE SEDER
&) REASONS & CUSTOMS WHAT SHOULD WE HAVE IN MIND WHEN WE CLEAN OUR HOME FROM CHAMETZ [LEAVEN] IN PREPARATION FOR PESACH? HOW DO WE PREPARE OURSELVES FOR YOM ToV? &) THE SEDER W H Y DO WE CALL ITTHE "SEDER," WHICH MEANS "ORDER"? HOW DO WE PREPARE FOR THE SEDER? W H Y DO WE PLACE FINE UTENSILS ON THE TABLE AND WEAR FINE CLOTHING? W H Y DO WE HAVE TALL CANDLES BURNING AT THE SEDER (CALLED BY SOME "MA NISHTANA CANDLES")? WHY DO MANY WEAR A WHITE GARMENI - "KITTEL" - AT THE SEDER? &)ARRANGING THE SEDER PLATE W H Y DO WE HAVE THREE MATZOS? W H Y IS OUR SEDER PLATE ARRANGED IN ITS SPECIFIC ORDER? W H Y IS THE "Z'ROA" CALLED BY THAT NAME? WHYDO WEUSEANEGG? WHAT IS THE MEANING OF "CHAROSES" W H Y DO WE USE CERTAIN FRUITS FOR CHAROSES? W H Y DO WE DRlNK FOUR CUPS OF WINE? El THE "SIMANIM" OF THE SEDER W H Y DOES OUR HAGGADA START WITH A LIST OF "SIMANIM" (LITERALLY "SIGNS") INDICATING THE ORDER OF THE SEDER? WHY DO WE RECITE ALL THE SlMANlM BEFORE THE SEDER? K A D D E S H W H Y DOES EACH SAY KIDDUSH INDIVIDUALLY (INSTEAD OF HEARING IT FROM THE HEAD OF THE FAMILY, WHO CAN EXEMPT EVERYONE LISTENING)?
W H Y IS IT BEST TO USE RED WINE? WHY DO WE HAVE TO DR~NK THE WHOLE CUP WITHOUT PAUSE? NORMALLY THE MEAL MUST BE EATEN IMMEDIATELY AFTER KIDDUSH. WHY ISN'T READING THE HAGGADA CONSIDERED AN INIERRUP~ON IN BETWEEN? W H Y DO WE RECLINE AT THE SEDER WHILE DR~NKING THE FOUR CUPS AND EATING THE MATZAH? U R ' C H A T Z WHY DO WE WASH OUR HANDS AT THIS POINT IN THE SEDER? K A R P A S W H Y DO WE EAT KARPAs?
WHAT IS THE ANSWER WE GIVE THE CHILDREN TO THEIR QUESTION? W H Y DO WE TAKE LESS THAN AN OLIVE'S SIZE (K'MYIS) OF KARPAS?
W H Y DO WE DIP THE KARPAS IN SALT WATER? WHY DO WE EATTHE KARPAS BEFORE SAYING "HA LACHMA ANYA"? Y A C H A T Z
WHY DO WE BREAK THE MIDDLE MATZAH IN HALF? WHY DO WE BREAK THE MATZAH EARLY IN THE SEDER RATHER THAN ATTHE START OF THE MEAL, WHEN BREAD IS USUALLY BROKEN? OF THE THREE MATZOS, WHY IS IT THE MIDDLE MATZAH THAT IS BROKEN? WHY DO WE KEEP THE LARGER PIECE FOR AFIKoMAN? W H Y DO WE HIDE THE AFIKOMAN? W H Y DO WE HIDE THE AFlKOMAN IN A CLOTH? W H Y DO SOME PLACE THE AFIKOMAN ON THEIR SHOULDER? W H Y DO WE CONCEALTHE AFIKOMAN BETWEEN TWO CUSHIONS? W H Y DO CHILDREN TRY TO TAKE THE MKOMAN? M A G G I D W H Y IS TELLING THE STORY OF THE EXODUS SO IMPORTAM? HOW IS OUR OBLIGATION TO TELL ABOUTTHE EXODUS ON PESACH DIFFERENT FROM OUR OBLIGATION TO MENTION THE EXODUS EVERY DAY OF THE YEAR? W H Y DON'T WE SAY A BLESSING BEFORE TELLING THE STORY OF THE EXODUS ON PESACH, AS WE DO FOR OTHER MITZVOS?
W H Y IS THE HAGGADA SAID BEFORE THE MEAL? WHATDO WE HAVE TO TELL THE CHILDREN? WHAT SHOULD WE HAVE IN MlND WHEN TELLING THE STORY OF THE EXODUS? WHAT SPECIAL QUALITIES DOES THIS MITZVA HAVE? WHY DO WE TELL THE STORY OF THE EXODUS WHEN WE ARE AGAIN IN EXILE? W H Y ISN'T OUR SECOND CUP OF WINE POURED IMMEDIATELY BEFORE "MAGGlD"? W H Y IS THE PASSAGE "HA LACHMA ANYA" MOSTLY IN ARAMAIC? W H Y DO WE RAISE THE SEDER PLATE WHILE SAYING "HA LACHMA ANYA"? W H Y DOES THE HAGGADA SPECIFY ASKING JLISTTHESE FOUR QUESTIONS? HOW DOES THE PARAGRAPH "AVADIM H A W " ANSWER THE FOUR QUESTIONS? W H Y IS THE MATZAH LEFT PARTLY UNCOVERED WHILE THE HAGGADA IS SAID? WHY DO WE COVER THE MAIZAH WHEN WE TAKE THE CUP OF WINE IN OUR HAND? WHY DO WE RAISE OUR CUP OF WINE WHILE SAYING "V'HEE SHE'Ahf'DA"?
WHAT VOES IT MEAN THAT THE CHILDREN OF ISRAEL WERE 'DISTINGUISHED* IN EGYFI? W H Y DO WE POUR DROPS OF WINE FROM OUR CUP WHILE MEN~ONING THETEN PLAGUES? W H Y DO WE POUR OUT A TOTAL OF 16 DROPS? WHY DO WE HAVE TO SAY THE REASONS FOR THE PESACH, MATZAH AND MAROR? WHAT OBLIGATION DON'T WE NLFILL IF WE DON'T SAY THESE REASONS?
WHAT IS THE REASON FOR THE ORDER "PESACH. MATUH AND MAROR"? W H Y DO WE HOLD OUR CUP OF WINE WHILE SAYING "L'FICHACH"? ABOUT THE BLESSING ' ASHER G'ALANU" R A C H T Z A H W H Y DO WE WASH OUR HANDS NOW A SECOND TIME? M O T Z I WHY DO WE FIRST RAISE ALL THREE MATZOS? WHY DO WE SAY "HAMOTZI" BEFORE THE BLESSING "AL ACHILAS MATZAH"? M A T Z A H WHAT IS SPECIAL ABOUT THE OBLIGATION OF EATING MATZAH? WHY DO WE EATTWO K'ZEISIM (OLIVE-SIZE AMOUNTS) OF MATZAH? W H Y DO SOME EATTHE FIRST K'ZAYIS FROM THE BROKEN MATZAH? WHAT DO WE NEED TO HAVE IN MIND WHEN WE EATTHE MATZAH? WHY ARE THE MATZOS ROUND? WHAT IS THE SPECIAL IMPORTANCE OF EATING MATUH? WHAT SPECIAL PROPERTIES DOES EATING MATZAH HAVE? W H Y DON'T WE MAKE THE BLESSING "SHEHECHEYANU" ON EATING THE MARAH? M A R O R WHAT IS THE SPECIAL QUALITY OF MAROR? WHY DO WE EAT A K'ZAYIS (OLIVE-SIZE) OF MAROR? W H Y IS THE MAROR. A REMEMBRANCE OF OUR SUFFERING. EATEN AFTER THE MATZAH, WHICH ALLUDES TO OUR LIBERATION THAT CAME LATER? WHY DO WE DIP THE MAROR IN CHAROSES? W H Y AREN'T WE CONCERNED ALL YEAR ABOUT THE POISON IN THE MAROR? WHY DON'T WE SAY THE BLESSING "BoREI PRI HAADAMA" ON THE MAROR? WHY DON'T WE SAY A SPECIAL BLESSING "AL ACHILAS CHAROSES"? K O R E C H W H Y DO WE EAT THE "KOREICH"? WHAT CAN WE LEARN FROM THE KOREICH? WHY DOES THE TEXT SAID BEFORE EATING KOREICH QUOTE THE TORAH VERSE REFERRING TO THE PESACH SHElNl (BAMIDBAR 9: 1 I), NOT THE ONE REFERRlNG TO THE MAIN KORBAN PESACH (SHMOS 12:8)? W H Y DO WE USE TWO PIECES OF MATZAH FOR KOREICH? S H U L C H A N O R E C H WHAT DO THE WORDS "SHULCHAN oREIcH" INDICATE? W H Y DO WE STARTTHE MEAL BY EATING THE EGG? WHY DO WE DIP THE EGG IN SALT-WATER?
T Z A F U N WHY IS IT BEST TO EAT TWO K'ZAISIM (OLIVE-SIZES) FOR AFIKOMAN? WHY DO WE EAT THE AFIKOMAN AT THE END OF MEAL? W H Y IS IT CALLED "AFIKOMAN"? WHY IS THE AFIKOMAN CALLED "TUFUN" - "HIDDEN"? TOGETHER WITH THE AFIKOMAN. TZADDlKlM EAT THE KORBAN PESACH!.
B A R E C H WHY IS BlRKAS HAMAZON ONE OF THE SIMANIM OF THE SEDER? &)THE CUP OF ELIYAHU WHY DO WE PREPARE A CUP FOR ELIYAHU? WHY. WHEN WE MENTION ELIYAHU HANAVI. DO WE ADD THE WORDS "MAY HE REMEMBERED FOR GOOD" (AS AT THE END OF
BIRKAS HAMAZON)?, WHY DOES ELIYAHU COME TO ME SEDER? &)OPENING THE DOOR WHY DO WE OPEN THE DOOR WHILE SAYING "SH'FOCH CHAMAS'CHA ...* ? W H Y DO WE SAY "SH'FOCH CHAMAS'CHA ..." AFTER POURING OUTTHE FOURTH CUP OF WINE? H A L L E L W H Y DO WE SAY HALLEL ON THE NIGHT OF PESACH? V H Y DON'T WE SAY ANY BLESSING FOR THE HALLEL SAID AT THE SEDER? WHY DO WE DIVIDE HALLEL, SAYING ITIN TWO PARTS? W H Y DO WE SAY HALLEL ATTHE SEDER SllTlNG DOWN? WHY DO WE SAY THE PRAYER "NISHMAS ..." ONTHIS NIGHT? &)THE FOURTH CUP W H Y DO WE SAY A GRACE-BLESSING FOR WINE ONLY AFTER THE FOURTH CUP? N I R T Z A H WHY DO SOME SAY "vIHI NOAM ..." AT "NIRTZAH*? WHAT IS THE INNER MEANING OF "NIRTZAH"? WHY IS "L'SHANA HABA'A BIRUSHALAYIM" - "NEXT YEAR IN JERUSALEM" SAID ONLY AFTER THE PESACH SEDER AND AT THE END OF YOM KIPPUR? IF WE AWAITTHE GEULA EVERY DAY. WHY DO WE ASK FOR "NEXT YEAR"?
PREFACE The Seder Talk Haggadah is a completion of Reasons & Customs
of the Seder along with a clear and precise understanding of each of them. Compiled from numerous Halachic and Chasidic sources, The Seder Talk Haggadah is chock full of beautiful insights, as well as reasons behind each and every custom preformed on this very special night. Written in a very concise and easy to read format, even those of us with so precious little time before Pesach, will be able to gain much thus ensuring that the talk around the seder table will indeed be a meaningful one.
The Seder Talk Haggadah with its clear and concise format, has been written with the express purpose to allow its readers to gain a wealth of information in a realatively short time-as to the meaning and beauty behind the many customs and halachas of the seder night. By instilling these concepts and ideas in our children we will be enriching their lives with the true beauty of our Torah and thus ensuring that will indeed grow in their dedication and commitment to yiddishkeit.
This night has been set aside for us as parents to spend time and engage our children in conversation about the very essence of what our Emunah and Mesorah is really all about.
Here we properly prepared to fulfill this sacred obligation. With so much physical preparation needed for the Seder, we are able to properly prepare for the spiritual and intellectual need of our children.
We would like to take the opportunity to thank Rabbi Daniel Goldberg, for his dedication and effort in translating the Seder talk from the manuscript from the "Otzer Hamoadim" peasach. With permission of the editor Rabbi David Meisels.
In the merit of conducting the Seder in a truly meaningful way, may we all be ZOCHAH to perform its Mitzvohs in Yerushalayem.
B REASONS & CUSTOMS
W HAT SHOULD WE HAVE IN MIND WHEN WE CLEAN OUR HOME FROM CHAMETZ [LEAVEN] IN PREPARATION FOR
PESACH?
l."But on the previous day, you shall remove the leaven from your homes" (Shmos 1215). This is the commandment to remove all Chametz from our possession by the late morning of the day before Pesach.
The prohibition of eating and even owning Chametz is far stricter than any other Torah prohibition: We have to search for Chametz in holes and cracks and then burn it, and it must not be seen or found in our possession through the entire holiday of Pesach.
The reason for this strictness is because Chametz alludes to our Yetzer Hara - our inner inclination to do wrong, which wants us to sin and thereby lose our reward in the World to Come. Therefore Hashem commanded us to destroy Chamatz from the world, including our own spiritual "Chametz," so that it may have no control over us.
RaDBaZ, Responsa 546.
2. We should teach even our womenfolk that, while busy
preparing for Pesach, they should say that it is for the purpose of destroying the forces of evil ("Klipos" - "shells" of impurity - as the Kabbala
calls them) and wickedness from the world.
Yesod Yosef
4. The search for Chametz is in order to inspire us that, just as.we should destroy the Chametz from our possession, so should we search after the Yetzer Hara and our misdeeds, and repent for them.
Just as we search for Chametz in holes and cracks, so should we search through the inner recesses of our heart to find any misdeeds and correct them.
Rabbi Chayim Yosef David Azulay - ChIDA
H OW DO WE PREPARE OURSELVES FOR YOM TOV?
1. On the day before Yom Tov, it is our duty to have a haircut, and to wash our whole body - or at least our face, hands and feet - in warm water, and shampoo our scalp and cut our nails, for the day before Yom Tov has the same rules as the day before Shabbos.
Shulchan Amch HaRav 529:2 Chayei Adam 79:I; Mishna Bmra 260:5
2. On the day before Pesach, we should get a haircut and cut our nails before midday. If we forget, we may still cut our nails after midday, but our hair may be cut then only by a non-Jew.
Shulchan Aruch HaRav 468:4,6
3. At the time of the Beis Hamikdash (Sanctuary in Jerusalem), everyone had to immerse himself on the day before Yom Tov in order to be able to enter the Beis Hamikdash and to eat the meat of the holy offerings. Now that it has been destroyed and we are unable to eat of the holy offerings, this immersion is not obligatory.
Nevertheless, it is still proper to immerse ourselves before Yom Tov in remembrance of the Beis Hamikdash when all Jews had this obligation to purif) themselves for each of the three Regalim ("pilgrimage" holidays - Pesach, Shavuos, Sukos). Therefore even someone who usually doesn't immerse himself before every Shabbos, should still do so before Yom Tov.
Chayei Adam 79: 1; Kaf Hachayim 468: 101
4. While immersing ourselves, we should have in mind that we are doing so in honor of the holiday, and in order to draw upon ourselves the holiness of the day, with joy and good feeling.
Matteh Efrayim 625: 14
5. While immersing ourselves on the day before Pesach, we concentrate on purifying our hearts, thoughts and all our ways, for "purification of vessels" refers primarily to purifLing the vessels of the soul, meaning the limbs of the body, which express the "leaven" of the Yetzer Hara.
Moreh B'etzba 204 (by ChIDA)
6. On the day before Pesach, it is proper to wear our holiday clothing after midday, which is the time when the Korban Pesach offering was brought in the Beis Hamikdash and is therefore considered a holiday in its own right.
Teshuvos V'hanhogos II, Orach Chayim ch.213
7. On Yom Tov we wear even nicer clothes than on Shabbos, because we have an extra obligation (which we do not have on Shabbos)
of rejoicing on Yom Tov.
Shulchan Aruch, Orach Chayim 529:lMishna Brura ibid. end ofpara.12
&3 THE SEDER
W HY DO WE CALL IT THE "SEDER," WHICH MEANS "ORDER?
1. By calling it the Seder, we show that everything happening to us Jews ever since our people came out of Egypt until now, follows an exact order pre-ordained by Hashem's guidance of every detail - "Hashgacha Pratis."
MaHaRaL
2. It indicates that the Seder of Pesach is also the order of serving Hashem throughout the year, because the Torah states concerning
many of its Mitzvos that they are to remind us how we were slaves in Egypt and how Hashem brought us out from there.
Beis Aharon
3. When we recount what happened when Hashem took us out of Egypt, we should realize that all these supernatural miracles happened in an exact order as ordained by Hashem.
Chiddushei HaRIM
4. It is because Hashem illuminates the night of Pesach with a spiritual light that enables us to realize that any misfortunes we may have endured during the year have been with a purposeful Divinely ordained design and order.
Zer Zahav, Mishpatim
5. By observing the Seder properly in all its details, we are privileged to receive exalted spiritual revelations from Above.
Therefore we pray to Hashem that we attain these spiritual levels in an orderly fashion so that it may be easier for us to overcome our Yetzer Hara.
This can be understood with an explanation of why Rabbi Yehuda Hanassi wept when he exclaimed (Talmud, Avoda Zara lob):
"There can be one who attains his [share in the future] World in one moment." Surely, on the contrary, he should have rejoiced that the usually lengthy process of attaining this can be accomplished so quickly? The third Belzer Rebbe, Rabbi Yissachar DovBer Rokeiach, explained this with the Talmud's statement (Suka 52a) that "Whoever is greater than another, his Yetzer Hara [too] is greater." If so, how can a Torah scholar who advances daily in Torah and Mitzvos ever overcome his Yetzer Hara, when it too grows greater daily, forcing him to struggle ever harder to overcome it? The answer is that, in fact, a Torah scholar normally advances only a little at a time, without leaping to levels higher than he can reach.
Theerefore, his Yetzer Hara too grows only a little at a time, enabling him to overcome it. On the other hand, if he is endowed from Above with an abundance of exalted spiritual revelations all at once, it becomes much harder for him to overcome his Yetzer Hara. It was for such a situation that Rabbi Yehuda Hanassi wept.
In the same way, when we properly observe the Seder and are endowed with an abundance of exalted spiritual revelations, we have to absorb them in an orderly manner to ensure that they not be wasted, G-d forbid, on the wrong purpose. Therefore it is called the Seder, to indicate this orderly manner of absorbing the spiritual flow from Above.
~ a ~ g a d a Dvar Tzvi
H OW DO WE PREPARE FOR THE SEDER?
1. The Seder table should be set before nightfall, so that everything will be ready when we return from Shul, and we will be able to start the Seder as soon as it gets dark - for the sake of the children, so that they should not fall asleep, for the Torah says: "And you shall tell your child on that day" (Shmos 13:8).
Shulchan Aruch HaRav, 472: I
2. Another reason for preparing early is so that we can start as soon as possible in order to be able to eat the Afikoman before midnight, as the Halacha requires.
MaHaRIL, Hilchos Haggada
3. Another reason is because on the evening of Pesach, we have to act like freemen, whose table (unlike that of slaves) is set long before they eat.
Aruch Hashulchan, Orach Chayim 472:2
4. This preparation before the evening should preferably include everything needed for the Seder: candles for Yom Tov, the Seder plate (K'aara) and the foods placed on it, including Shrnura Matzos,
Zeroa, egg, Maror, Charoses, Karpas, Chazeres; wine for the Four Cups, wine-cups; salt water; plates, silverware etc. for the meal, nuts for the children, a white garment (Kittel) etc.
5. Also, before the evening, we should open the Matzos boxes, to avoid opening them on Yom Tov, for a container closed on all sides is not considered a utensil, and opening it turns it into a utensil that can be used - an act forbidden on Shabbos and Yom Tov.
Chazon Ish, Orach Chayim, ch.51, para. I1
6. Before the evening, we should check the Matzos to be eaten at the Seder to remove any that have parts that are doubled over (~'fulos) or swollen (N'fuchos). These parts of the Matzos may have become Chametz, which is why we do not eat them on Pesach.
Lechem Hapanim on Kitzur Shulchan Aruch, 11 0: 1 (see Shulchan Aruch, Orach Chayim 461:5)
Likewise, we should check that the Matzos are complete, for even a small piece missing renders a Matzah incomplete for use as Lechem Mishneh (the two loaves or Matzos we should use to start every
Shabbos or Yom Tov meal).
W HY DO WE PLACE FlNE UTENSILS ON THE TABLE AND WEAR FlNE CLOTHING?
1. Although it is preferable all year to avoid using fine vessels - in order to remember the destruction of the Beis Hamikdash - nevertheless, on the night of Pesach, we do not follow that custom, but we set our table with fine utensils to the extent that we can afford, even if they are not needed for the meal. The reason is because we should beautify our meal on this night to show how we are now free from slavery and entitled to use valuable vessels.
MaHaRIL, ibid.; Shulchan Aruch HaRav, 472.4 :$
2. At the Seder, every husband and wife should conduct i themselves as a king and queen, and their children as princes. :,
F
10 2
Therefore we should prepare silver and gold utensils, and silk and embroidered clothes - as much as Hashem has granted us.
ShaLoH (Shnei Luchos Hubris)
3. Seeing these fine utensils and wearing fine clothes fills us with joy, and shows others our joy for Hashem's kindness to us.
MaHaRIL, ibid.; ShaLoH
4. They are also a remembrance of the "great wealth" (Breishis
15:14) that the Children of Israel received when they left Egypt, as Hashem promised to our ancestor Avraham.
Haggadas Chayim Larosh
W HY DO WE HAVE TALL CANDLES BURNING AT THE SEDER (CALLED BY SOME "MA NISHTANA CANDLES)?
1. Tall candles bum much longer, commemorating the great miracle recorded in the Zohar (11 38a) that the night of miracles of 15 Nissan, the day our people left Egypt, shone with a light as bright as day.
Avudraham
2. When candles burn longer, it increases our level ofjoy.
3. The candles are large enough to bum a whole night, enabling us to fulfill our optimum obligation of recounting the miracles of the Exodus from Egypt throughout the night.
W HY DO MANY WEAR A WHITE GARMENT - "KITTEL" - AT THE SEDER?
1. Wearing white garments indicates importance and freedom, showing that we are no longer slaves but freemen and notables.
Turei Zahav, 472:3
2. In the great excitement and joy of this night, we might come to do something wrong, G-d forbid. Wearing a Kittel, a garment used
for clothing the dead, reminds us that we do not live forever, making us more careful about how we act.
ibid
3 . Wearing a Kittel, a garment of the dead, helps us to imagine ourselves as having already passed on into the World of Truth, where we are shown all our past misdeeds and condemned to the appropriate procedure for purging and cleansing our souls. Yet, as a special favor, Hashem grants us a chance to return to this world to enable us to repent properly for our misdeeds. This thought should make us so grateful and happy that we give thanks to Hashem that we are still alive, inspiring us to repent with all our heart.
Amgas Habosem, Tzav, quoting Rabbi Shmelke of Nikolsburg
4. The Haggada states that when the Children of Israel were in Egypt, they remained distinct fiom the non-Jews. One way they did this was by wearing distinct clothing. The Talmud (Shabbos 114a) says that the Torah scholars of Bavel (Babylonia) remained distinct fiom the rest of the people in their clothing, and Rashi (on Kiddushin 72a)
explains that this was by wearing white clothing. a= t ":
Likewise, the clothing worn by the Children of Israel in Egypt to ,$ f g
remain distinct from the non-Jews was white. Wearing the white ,$ Kittel at the Seder is a remembrance of their distinct clothing. #
Hagahos Maaseh Rav I , by MaLBIM >%..
5. When the Kohen Gadol, the holiest Jew of his generation, used g
to enter the Holy of Holies in the Beis Hamikdash, the holiest point on earth, for the special Divine service every Yom Kippur, the .&
holiest day in the year, he would wear only white linen garments $i 3 (Vayikra 16:4). Likewise, to show that our service of G-d at the Pesach 2 Seder is as significant to us as the Kohen Gadol's sacred service in 1 - the Holy of Holies, we wear white clothing.
MaHaRaL
6. When the Mishkan (Sanctuary in the desert) was first erected during the "Seven Days of Dedication" (Shivas Yemei Hamiluim), Moshe Rabbeinu himself served as the only Kohen before giving over this privilege, by G-d's command, to his brother Aharon and his sons. While serving as Kohein during these seven days, Moshe wore the white linen clothes of an ordinary Kohen. Likewise, when we start our holy service of G-d at the Seder - which describes and reflects how the Children of Israel started to serve Him at the time of the first Pesach - we wear similar white clothing.
Dvar Aharon
7. The night of Pesach is when G-d, the King of the universe, originally chose us as His special nation. In remembrance of this, we wear white clothing - which in bygone times was the color of royal robes - to show that we are associated with our King.
P'er Aharon
8. The Torah stipulates that, in a court case between a wealthy and a poor man, the judges must view them equally in order to be able to judge their claims without bias. If necessary, the poor man should even be clothed in rich garments like the wealthy man so that the judges can preserve this balance. Pesach is when G-d passes judgement concerning our harvests for the year. We therefore wear white clothing that is similar to Hashem's "garb" - "His garment is like white snow" (Daniel 7 9 ) .
Agudas Eizov
9. Kabbala sources explain that Torah study provides "food" for our soul, for it is absorbed into our minds like food into the body. Observance of Mitzvos (commandments), on the other hand, creates
"clothing" for our soul, for our deeds are not absorbed into us but envelop us like clothing. To emphasize that recounting the story of the Exodus fiom Egypt is not only Torah study - food for the soul - but also a Mitzva in its own right on this evening, we wear special clothing.
Bnei Yissaschar
10. The Seder night has the special quality of exerting a powerful influence on our children to remain faithful to G-d and His Torah.
To help them realize that a time comes for each of us when our body will be dressed only in a plain linen Kittel, when we will be unable to rely on anything but the merits of our good deeds, we wear a Kittel on this special evening.
Haggadas Chasan Sofer
$D ARRANGING THE SEDER PLATE
W HY DO WE HAVE THREE MATZOS?
1. Two Matzos are for Lechem Mishneh - the two loaves of bread we should have at every Shabbos and YomTov meal as a remembrance of the double portion of Manna the Children of Israel found every Friday morning during their forty years in the desert. This double portion was in honor of the Shabbos (or Yom Tov)
when the manna did not fall.
The third Matzah is for the additional Torah commandment of eating Matzah that we have on this evening. We break it in half, using the smaller half to fulfill this Mitzva of eating Matzah. The larger half is concealed until the end of the meal when we eat it as the "Afikoman," in remembrance of the Korban Pesach (or of the
Matzah eaten with it). Tur and Turei Zahav, ch.575
2. The three Matzos are in memory of the three patriarchs of our people, Avraham, Yitzchak and Yaakov.
Rokeiach ch.58, quoting Rav Sherira Gaon
3 . They allude to the three measures of fine flour that Avraham told his wife Sarah to use for baking loaves for the three angels who :
came to visit them (Breishis 18:6). Our Sages say that that day was !,
Pesach (see Rashi on ibid. 18:lO). $ '-*
Rokeiach ibid 2
$ 4. Pesach marks the escape of our people from enslavement and
i imprisonment in Egypt. Previously, our Sages tell us, no slave had ever escaped from there. One who is released from imprisonment has the duty to bring a Korban Toda, a thanksgiving offering, in the
: Beis Harnikdash, which included also a flour offering consisting of three sorts of unleavened bread. Therefore, to mark our nation's release from imprisonment, we too take three Matzos, which is unleavened bread.
Hamanhig, ch. 69
5. Anyone starting to serve as a Kohen for the first time had to bring an offering of these same three sorts of unleavened bread. By saving the Israelite firstborn from the fate of their Egyptian counterparts, G-d "acquired" them to become his Kohanim to serve him by offering the Korbanos etc. (Only later, after the sin of the Golden
Calf, were they replaced by Aharon and his sons.) The firstborn were thus introduced into their status as Kohanim on the first night of Pesach, when the plague of the firstborn took place.
The three Matzos we take are a remembrance of their initiation then into the Kehuna (priesthood).
ibid
6. The three Matzos commemorate the three separate groups into which the Jews had to be divided when they offerED their Korban Pesach - their Pesach lamb - in the Beis Hamikdash (as our Sages, in Pesachim 64b, learn from the threefold expression "the entire congregation of the assembly of Israel shall slaughter it" - Shmos 12:6).
P'eir Aharon
7. The three Matzos allude to (and in some Haggados are so called - based on the Kabbala) the three levels into which the Jewish people are divided: Kohen, Levi and Yisrael.
ibid
8. These three Matzos allude to the Matzah eaten by the Children of Israel at three different times: a) when they were commanded by G-d to eat Matzah together with the Korban Pesach on the original night of Pesach, "..with Matzos and bitter herbs they shall eat it" (~hmos 12:8), b) after leaving Egypt, "they baked the dough that they brought out of Egypt into Matzah cakes" (Shmos 12:39), c) while they were still slaves in Egypt, as we say at the beginning of the Haggada: "Here is the bread of suffering that our ancestors ate in the land of Egypt."
Haggadas Beis Avraham
W HY IS OUR SEDER PLATE ARRANGED IN ITS SPECIFIC ORDER?
We are accustomed to arrange the Seder plate in the order stated in the works of the ARI-ZaL - Rabbi Yitzchak Luria, the greatest of the Kabbalists. Although this order is based on profound mystical reasons, it does not preclude other simpler explanations such as the following:
1. Z'roa - literally "arm" (or foreleg) - commemorates the Korban Pesach, the Pesach lamb (or kid goat) sacrifice, which was the central observance of Pesach. As such, it is placed on the top right of the plate.
2. Beitza - an egg - commemorates the Korban Chagiga, the festival celebration sacrifice, which was usually eaten first at the [ Seder in order to become satisfied before eating the Korban Pesach. It is placed on the top left of the plate.
1 'i
3. Maror - bitter herb - was eaten together with the Korban Pesach, and is therefore placed after but below the Zeroa (which 1 commemorates the Korban Pesach), in the middle of the second row.
1
4. Charoses - a mixture of chopped fruit and nuts - is used as a h dip for the Maror, which is why it is placed after but below the C Maror at the right side of the third row. [
5. Karpas - a vegetable that we eat, in part, to absolve us from saying another blessing on the Maror when we eat it later, is also placed in the third row, following the Moror, but to the left (for its connection with the Maror is not as strong as Charoses, which is eaten together
with the Maror).
6. Chazeres - bitter herbs eaten in the Korech (a "sandwich") with Matzah - is not eaten until after the main Moror, which is why it is placed at the end, in the middle of the fourth row.
W HY IS THE "Z'ROA" CALLED BY THAT NAME?
1. "Z'roa" means arm or foreleg. In early generations, it was customary to use the foreleg of a lamb to commemorate the Korban Pesach. These days, however, in order to differentiate and show that it is not the actual Korban Pesach, we use a chicken neck etc.
2. Nevertheless, we still call it "Z'roa" to allude to Hashem's Z'roa N'tuya - His "outstretched arm" (Devarim 26:8), meaning the miracles He did on our behalf to liberate us from slavery.
Talmud Yerushalmi, quoted by Kol Bo (quoted in Beis Yosen and Avudraham; Orchos Chayim.
W H Y DO WE USE AN EGG?
1. We commemorate the Korban Chagiga with a cooked food, but why specifically with an egg? The Aramaic word for "egg" is Beia, which has the same root letters as the Aramaic word for "desire." The Z'roa and the Beia together remind us that G- d "desired" to liberate us with an "outstretched arm."
ibid.
W HAT IS THE MEANING OF "CHAROSES"
1. Charoses means sharp and acidic.
Rashi on Pesachim 306
2. In Aramaic, crushed vegetables are called Charoses. Or Zarua, ch.456
3. Any dip for food is called Charoses.
Machzor Vilri
4. Charoses is from the word Cheres - "earthenware" - in memory of the earthen bricks the Children of Israel had to make in Egypt.
Mordechai on Pesachim, Seder Haggada Hakatzer quoting Talmud Yerushalmi
HY DO WE USE CERTAIN FRUITS FOR CHAROSES? W 1. We use fruits to which the Jewish people are compared in the Scriptures.
Teshuvos HaGeonim, quoted by TosSfos on Pesachim 115a
APPLES: "Beneath the apple tree I aroused Your love" (Shir Hashirim
8:s).
POMEGRANATES: "As many as a pomegranate's seeds" (ibid.
4:3).
FIGS: "The fig tree has formed its first figs" (ibid. 2:13).
DATES: "I shall ascend on your date-palm" (ibid. 7 9 ) .
NUTS: "To the nut-garden I went down" (ibid. 6:11).
Rashi explains that our people is compared to nuts, because just us we see only the wooden shell of the nut and do not recognize its fruit hidden within, so are Jews' inner qualities concealed within them. For example, we cannot tell who is a Torah scholar until we speak to him and realize how full he is of wisdom.
The Midrash says that just as a nut does not get dirty when it falls
into mud, for it is protected by its shell, so the Jews, despite their exile among the nations who persecute them, remain pure and untarnished.
ALMONDS: In Hebrew they are calied "Shkeidim," from the same root as "Shkida" - diligence and speed - for G-d promises us to diligently speed up our Redemption.
WINE: The Jewish people is also compared to good wine.
2. Most Ashkenazim today use for Charoses: apples, pears and nuts, and some add ginger and cinnamon. These ingedients are based on a quote from the Torah {Shmos 31:5): "..Charoshes even ...
charoshes eitz." The Hebrew words "EVeN" and "EiTz" can be an acrostic for the Yiddish words: Epel (apples), Baren (pears), Nis (nuts), Ingbar (ginger) and Tzirnrind (cinnamon).
Pri Eitz Chayim, Shaar Chug Hamatzos, ch.6 3. The Charoses is softened with red liquid (wine) in remembrance
of the first of the ten plagues in Egypt, the plague of blood.
Yerushalmi, Pesachint 10:3 at end
W HY DO WE DRINK FOUR CUPS OF WINE?
1. The four cups allude to the four expressions of Geula (redemption) that G-d used to tell Moshe how He would take the Children of Israel out of Egypt (Shmos 6:6-7): V'hotzeisi - "I shall bring you out from beneath the burdens of Egypt"; V'hitzalti - "I shall rescue you from serving them"; V'ga'alti - "I shall liberate you" from Pharaoh's rule; and V'lakachti - "I shall take you to Me for a people," bringing us under G-d's rule.
Talntud Yerushalmi, Pesachim 10: 1
(The four Tzitzis fringes that Jewish men wear on the comers of any four- comered garment also reflect these four expressions of Geula - see Rashi on
Bamidbar 15:41.).
2. Four cups correspond to the four times that Pharoah's cup is
mentioned in his head cupbearer's account of the dream he had and in Yosefs interpretation of it (Breishis 40:ll-13). The Midrash explains how these verses allude to the redemption of our people.
Talmud Yerushalmi ibid
3. The four cups allude to the four empires that later ruled over the Jewish people and persecuted them in exile: Bavel (Babylon),
Madai (Medea-Persia), Yavan (Greece) and Edom (Rome).
ibid
4. They correspond to the four "cups" of punishment that G-d in future will give to drink to the nations who persecute us (as noted in
four Scriptural verses), and the corresponding four "cups" of consolation He will give the Jews to drink (as noted in other verses).
ibid 5 . The first cup, drunk afier Kaddish, is a remembrance of G-d's
selection of our ancestor Avraham - as described soon afier Kiddush in the early part of the Haggada. The second cup, drunk at the end of the actual Haggada - which narrates the ,Exodus from Egypt - is to give thanks to G-d for bringing us out of Egypt. The third cup, drunk afier Birkas Hamazon (grace) at the end of our meal, which is the material part of the Seder - eating pysical food - alludes to our lowly exile. The fourth cup, drunk after we offer praise to G-d in Hallel, refers to the future Redemption of Moshiach.
Matteh Moshe
6 . The four cups reflect four special qualities that the Children of Israel had in Egypt, in the merit of which they were liberated: a) they did not change their names, b) they did not change their language, c) they did not many anyone forbidden by the Torah, d) they did not speak Lashon Hara (slanderous talk).
Bnei Yissaschar, quoting ChIDA
7. They allude to the four matriarchs of our nation, Sarah, Rivka, Rachel and Leah, in whose merit their descendants were liberated from Egypt.
MaHaRaL
8. They allude to the four Degalim (banners) that marked' the four encampments - each of three tribes - of the Children of Israel in the desert (Barnidbar ch.2).
P'er Aharon
9. They allude to the four groups among the Children of Israel, as our Sages relate (Talmud Yerushalmi Taanis 2:5, Mechilta and Targum
Yonasan on Shmos 14:10), each with a different idea of how to deal with the threat fiom the mighty Egyptian army approaching them, before the great miracle of the splitting of the Yam Suf (Reed Sea), which was the culmination of the Exodus from Egypt.
ibid
10. Our Sages tell us (on Shmos 13:18) that four fiflhs of the Children of Israel, those who were unwilling to leave Egypt, perished and were buried during the (ninth) plague of darkness. The four cups are an indirect reference to them.
ibid
&3 THE "SIMANIM" OF THE SEDER
W HY DOES OUR HAGGADA START WITH A LIST OF "SIMANIM" (literally "SIGNS") INDICATING THE ORDER OF
THE SEDER?
1. Since we are unfortunately in exile, during the course of the year we lose our desired levels of holiness. On the evening of Pesach, however, an exalted spiritual light is revealed which can restore to us what we have lost. The Torah stipulates that, in order to reclaim anything we have lost, we must first declare what unique signs - "Simanim" - distinguish it. In the same way, declaring these Simanim of the Seder lets us reclaim our rights to the levels of holiness we have lost during the year.
Tgeres Zsh
2. Just as it was the first time, Pesach every year is a preparation for our acceptance of the Torah on Shavuos, over seven weeks later. Our Sages say (Eiruvin 54b, Shabbos 104a) that "the Torah is acquired only through Simanim" (usually translated as mental notes to remember the
subject better). These "Simanim" can be interpreted as alluding to the Simanim of the Seder, through the proper observance of which we can be privileged to "acquire" the Torah that is to be given to us on Shavuos.
ibid
W HY DO WE RECITE ALL THE SlMANlM BEFORE THE SEDER?
1. When Aharon Hakohein had to serve in the Beis Hamikdash for the first time, he was too embarrassed to step forward, until his brother Moshe Rabbeinu urged him to go. By reciting all the Simanim first, we make sure that we know exactly what to do so that we will not be too embarrassed to proceed with the exalted Divine service of the Seder.
Dvar Aharon
2. By repeating these Simanim first, we are aroused to have the appropriate intentions in mind when fulfilling all the requirements of the Seder.
ibid
W HY DOES EACH SAY KIDDUSH INDIVIDUALLY (INSTEAD OF HEARING IT FROM THE HEAD OF THE FAMILY, WHO
CAN EXEMPT EVERYONE LISTENING)?
1, At the Seder, when it is a Mitzva to recount the miracles of the Exodus, it is appropriate for each of us individually to say Kiddush, which includes the statement that the Yom Tov is "in remembrance of the Exodus from Egypt."
2. On every other Shabbos and Yom Tov, there is a possibility that someone may be confused by others present from saying Kiddush properly, which is why only the head of the family usually says it.
At the Seder, however, everyone is looking into his Haggada, so it is unlikely that he will get confused.
Vayagged Moshe, ch.15
HY IS IT BEST TO USE RED WINE? W 1. The Scriptures (Mishlei-Proverbs 23:31) tell us, when
warning about the bad effects of over-indulging in wine: "Do not look at wine when it becomes red." This implies that the best wine is red.
Talmud Yerushalmi 1O:I
2 . It commemorates the 150 Israelite children that Pharoah used to have killed every morning, and 150 more at night, in order to bathe in their blood as a cure for his skin sickness (Tzoraas).
Or Zarua, ch.256
3. It is in remembrance of the blood of circumcision of all the male Israelites in order that they be allowed to eat the Korban Pesach, and also in remembrance of the blood of the Korban Pesach itself, which the Children of Israel were commanded to smear on the doorposts and lintels of their doorways.
ibid
4. It is in remembrance of the first of the ten plagues, when all water in Egypt turned into blood.
Pri Megadim ch.472, Eshel Avraham 13
HY DO WE HAVE TO DRINK THE WHOLE CUP WITHOUT W PAUSE?
1. It is in remembrance of the Korban Pesach, which had to be eaten in a hurry (Shmos 12:ll).
N ORMALLY THE MEAL MUST BE EATEN IMMEDIATELY AFTER KIDDUSH. WHY ISN'T READING THE HAGGADA
CONSIDERED AN INTERRUPTION IN BETWEEN?
1. In Kiddush, we note that the Yom Tov is "a remembrance of the Exodus £?om Egypt." Since the purpose of the whole Haggada is to recount the story of the Exodus, it is not considered an interruption but is like one long continuous Qddush!
Haggada Chayim Larosh.
5fb S& 5 4
w HY DO WE RECLINE AT THE SEDER WHILE DRINKING THE FOUR CUPS AND EATING THE MATZAH?
1. In bygone times, important people would eat their meals while reclining on couches. At the Seder we adopt this custom in order to show that we are no longer slaves and we now conduct ourselves as freemen.
RaMA, Orach Chayim 472:2
2. Reclining alludes to the way G-d led the Children of Israel through the desert, surrounded on all sides by the seven "Clouds of Divine Glory," while they were reclining on their beds.
Midrash Aggadas Shmos 13: 18
3. The verse (Shmos 13:18) "G-d turned the people around," can also be translated that He "caused them to recline," and it is from here that the Midrash derives our Sages' obligation for every Jew, even the poorest, to eat at the Seder only reclining, for that is how G-d brought us out of Egypt.
The commentaries learn from this that throughout the years of slavery of the Children of Israel in Egypt, they were not permitted to eat sitting or reclining but only while standing or walking. The evening of the original Pesach was the first time they were able to eat and recline at their table in a normal, relaxed manner.
Midrash Rabba, Shmos 20:18 & Eitz Yosefcommentary
HY DO WE WASH OUR HANDS AT THIS POINT IN THE W s E D E R ?
1. Prominent Halachic authorities hold that, even after the Beis Hamikdash is destroyed, whenever we eat food that is usually eaten
by hand even when it is wet, we must first wash our hands the way we do for bread. Even if we do not follow this Halachic opinion throughout the year, at the Seder we are stricter than the rest of the year, and we wash our hands before eating the Karpas dipped in salt water.
We do not, however, say the blessing A1 Netilas Yodayim, because other prominent Halachic authorities do not agree that this washing is obligatory now that the Beis Hamikdash is not standing.
ShuZchan Aruch, Orach Chayim ch.473
2. Since this is such a holy night, we try to be stricter in our observance and wash our hands even if we do not observe this practice throughout the year.
3. We wash our hands to arouse the children's curiosity, so that they should ask why we are doing something we usually don't do all year. Once their cusriosity is aroused, they will become curious to ask about other observances of the Seder that are different, giving us an opportunity to tell them about the miracles of the Exodus.
Chok Yaakov, Orach Chayim 473.28
4. The Seder includes several practices in remembrance of the Korban Pesach eaten at the time of the Beis Hamikdash. In those days, our ancestors carefully observed the rules of Tahara and Tum'a
(ritual purity and impurity), including this obligation to wash their hands before eating wet food. On this evening, in remembrance of the Beis Hamikdash, we likewise follow their practice and take care not to depart from it.
Shvach Pesach
5. Our Sages want to teach us to fulfill all their directives, even if we do not know the true reason, but we should have faith in everything that they have directed us to do.
Divrei YoeZ
6. It is to remind us to purifjr ourselves on Yom Tov.
ChIDA, Birkei Yosef
7. On Yom Kippur, the Kohen Gad01 used to purifjr himself by immersion in a Mikveh between each of the required observances of the Divine service in the Beis Hamikdash. Whenever he had to go from any observance that was the same as the rest of the year to one that was unique to Yom Kippur, or the opposite, he had to purifjr himself again. Likewise, when we go from Kiddush, which is done every Shabbos and Yom Tov, to the Seder observances unique to Pesach night, we wash our hands to purifjr ourselves - similar to the Kohen Gadol's purification.
Aggudas Eizov
DO WE EAT WRPAS?
1. Eating vegetables before we start the meal, which is not our usual practice, arouses the children's curiosity to ask why we are acting differently than all year. This piques their interest to ask about the other details of Pesach, creating an excellent educational opportunity for telling them all about the miracles of the Exodus from Egypt in response to their own questions.
Pesachim 1146, and Rashi's commentary
2. Another aspect of Karpas that departs from our usual practice all year is that we dip the vegetable in liquid before starting the meal, although usually this is done only in the middle of the meal.
Again, this arouses the children's curiosity to ask questions.
Tur ch.473
3. Eating vegetables arouses our appetite to eat, so that we will look forward to eating the Matzah.
MaHaRiL
4. Karpas commemorates the "crushing" labor - "PeReKh" (Shmos
1:13-14) - to which the Egyptians subjected the approximately 600,000 male Israelites who eventually left in the Exodus. This is indicated in the four letters of the Hebrew word KaRPaS, which can be rearranged to fonn "S-PeReKh": the letter Samech, which has the numerical value of 60 - representing "sixty times 10,000," the tenn our Sages use for the 600,000 Israelites who left Egypt - and PeReKh, their crushing labor there.
Avudraham, MaHaRiL
5. KaR-Pas alludes to the fine woollen robe - (Kesones) PaSIM - that our ancestor Yaakov made for his son Yosef (Breishis 37:3), arousing his brothers' envy. As a result, they sold him as a slave and he was taken to Egypt, starting the chain of events that brought the whole family there and caused our people's exile and slavery in Egypt, from which they were redeemed on Pesach.
ChIDA, Birkei Yosef 473: 14
6. It commemorates the therapeutic vegetable called Karpas - celery - that the weary Israelites used to eat after their heavy toil, to
soothe and heal their painful limbs and to strengthen their bodies to be able to withstand the heavy yoke of labor during their bitter exile in Egypt.
ibid
7. It commemorates the celery the Egyptians used to give the Israelites to heal them so that they would continue their hard work.
ibid
8. The Talmud (Kesubos 61a) says that eating Karpas - celery - has an effect on the children born to us, making them good-looking.
The Egyptians were not noted for their good looks (see Rashi on
Breishis 12:11), so the Israelites, to ensure that their own children would be good-looking, used to eat Karpas.
Aggudas Eizov
W HAT IS THE ANSWER WE GIVE THE CHILDREN TO THEIR QUESTION?
1. Eating an appetizer before the meal and dipping it in a flavofil dip is a practice of upper-class people, and on this evening we conduct ourselves as important people and fieemen.
Pri Megadim ch.473, Mishb'tzos Zahav 7
2. Since we first have to relate the miracles of the Exodus before eating the meal, we start off by eating at least something small so that we will not be very hungry. enabling us to continue through the evening.
ibid
W HY DO WE TAKE LESS THAN AN OLIVE'S SIZE (K'ZAYIS) OF KARPAS?
1. When we say the blessing Borei Pri Haadama on the Karpas, we should have in mind that it is being said also for the Maror that we will eat later, after eating Matzah at the start of the meal).
Usually the blessing we say on bread (including Matzah) exempts us from saying blessings on other food eaten as part of the meal.
In the case of Maror, however, some Halachic authorities hold that it cannot be considered as part of the meal itself, for a meal is eaten only to satisfL our hunger, while the Maror is eaten at the Seder only because we have the obligation to eat it. These authorities therefore hold that the blessing said on the bread cannot exempt us from the obligation to say a separate blessing - Borei Pri Haadama - on the Maror. On the other hand, other Halachic authorities hold that the fact that it is obligatory to eat Maror at the
Seder makes it an integral part of our meal, and therefore the blessing said on the bread does exempt us from saying a blessing Borei Pri Haadama on the Maror.
In order to follow both opinions, when we say the blessing Borei Pri Haadama on the Karpas vegetable, we have in mind to exempt also the Maror. That way, we follow the Halachic opinion that holds that this blessing must indeed be said for the Maror. At the same time, however, we avoid actually saying a separate blessing on the Maror itself, for that would be forbidden as an unnecessary blessing according to the first opinion.
However, if we would eat more than an olive's size of the Karpas vegetable, we would have to follow it by saying the after- blessing - Bore'i Nefashos. But then the blessing Borei Pri ~ a a d a m a said on the Karpas could no longer apply to the Maror. Afterwards, when we eat the Maror, the second Halachic opinion would hold that we now have to repeat the blessing Borei Pri Haadanla in order to eat the Maror, while the first would forbid us to repeat it. To avoid this
problem, we eat less than an olive's size of Karpas, enabling us to follow both opinions.
Tur, Shulchan Aruch & commentaries, ch.473
W HY DO WE DIP THE KARPAS IN SALT WATER?
1. Dipping is a sign of freedom, for a slave cannot allow himself the luxury of dipping his food to give it a better flavor.
Bayis Chadash, ch.473
2. The main obligation of dipping on this evening is to dip the Maror in Charoses. To show that we are doing that dipping only for the sake of the Mitzva and not for our own benefit, we first dip Karpas in salt water to fulfill our desire to dip an appetizer in a flavorful dip.
MaHaRaL, G'vuros Hashem, ch.3
3. Yosefs brothers removed his special fine woollen robe that their father Yaakov had given him, and later dipped it in the blood of a goat to mislead their father to think he had been killed by a wild beast (Breishis 37:31). Dipping the Karpas in salt water alludes to their dipping of Yosefs robe in blood - part of their plot to sell him into slavery, which led eventually to the whole family going to Egypt and to our people's exile and slavery there.
Maasei Hashem
4. In order to be able to eat the Korban Pesach, the Israelites first had to circumcize themselves, and then immerse themselves in water as does a convert to Judaism (Talmud, Pesachim 92a). The whole people had to use the Nile a v e r for this purpose and, as a result of the great numbers pf people immersing themselves, the Nile's waters became polluted. We commemorate this by dipping the Karpas in salt water, which the Halacha considers as "polluted" and therefore unacceptable for the ritual washing of our hands etc.
Rabbi Sholom Rokeiach,$rst Belzer Rebbe
5. The salt-water reminds us of the Israelites' tears (which are salty)
when they cried to Hashem in prayer on account of their sufferings.
HY DO WE EAT THE KARPAS BEFORE SAYING "HA LACHMA W A N w ?
1. Ha Lachma Anya refers to the Matzah: "This is the bread of poverty that our ancestors ate in the land of Egypt." Unleavened bread, which is difficult to digest, was the only food the Egyptians gave their Israelite slaves. Therefore the Egyptians were punished by the plagues of hail and locusts that left no vegetation for them to eat. We allude to this punishment by making a point of eating a vegetable before saying Ha Lachma Anya, which records the reason for the Egyptians being so punished.
P'eir Aharon
W HY DO WE BREAK THE MIDDLE MATZAH IN HALF?
1. We break the Matzah into two slightly uneven parts - one larger and one smaller - to allude to the fact that Hashem, in His mercy, reduced by almost half the 400 years He had previously ordained for the exile of Avraham's descendants in a foreign land (Breishis 15:13), so that the Children of Israel actually spent only 2 10 years there before their Exodus.
ChlDA, Simchas Haregel, Rimzei Haseder 3
2.1t is in remembrance of the splitting of the Yam Suf (Reed Sea).
Orchos Chayim
3. Eating for the purpose of a Mitzva has two aspects, "half for Hashem" - that we do it for His sake - and "half for you," for our own sake. This is indicated in the two halves into which we break
the middle Matzah.
01'10s Efrayirn
4. When two beloved friends bid each other farewell, some have a custom to divide a ring in half, each keeping his half in remembrance of his affection for the other. Here, too, we break the middle Matzah as a way of making a covenant with Hashem, promising Him faithhlly to follow His ways and keep His
commandments.
Menachem Tziyon by Rabbi Mendel of Riminov, "Urlchatz"
5. On Pesach evening, everything comes in fours: four cups of wine, four questions, four expressions of Geula, four sons mentioned in the Torah etc. Therefore we break the middle Matzah
so that now we have not three Matzos but four!
Taamei Minhagim quoting Rabbi Tzvi Hersh of Djikov.
W HY DO WE BREAK THE MATZAH EARLY IN THE SEDER RATHER THAN AT THE START OF THE MEAL, WHEN BREAD
IS USUALLY BROKEN?
1. Ha Lachma Anya - "this is the bread of poverty" - has to be said on a broken piece of Matzah, because a poor man does not have a complete loaf, only a broken piece of bread.
Beis Yosef; quoting Kol Bo
2. The Torah says (Devarim 16:3): "You shall eat upon it [the Korban Pesach] Lechem Oni" - literally meaning "bread of suffering," or "bread of poverty." Our Sages (Pesachim 115b) also interpret "oni" as related to a word meaning answer, implying that we "answer many words over it" - referring to the Haggada in which we tell the story of our suffering in exile and our liberation. On the other hand, "oni" is written in the Torah without the letter Vav (after
the Ayin) and can therefore also be read as "ani" - a poor man, who only has a broken piece. Therefore, before we can start "responding" and telling the story of our suffering in Egypt, the Matzah must first be broken like the bread of a poor man.
Shulchan Aruch HaRav, 473:36
0 F THE THREE MATZOS, WHY IS IT THE MIDDLE MATZAH THAT IS BROKEN?
1. Whenever possible, blessings said before food have to be on a complete item, such as an uncut loaf, especially on the bread (Challos) of Shabbos and Yom Tov. Accordingly, the top Matzah must remain complete, because it will be the first we encounter
when saying the blessing Hamotzi Lechem Min Haaretz. We must not neglect it and go straight to the next Matzah, because "we do not pass over Mitzvos" (Talmud Pesachim 64a) - we have to perform each Mitzva as soon as it comes our way and not skip over it for another even if we encounter it immediately after. Therefore we break specifically the second Matzah but not the first.
ROSh, Pesachim
2. According to the Kabbala, the middle Matzah refers to the tribe of Levi. This tribe was divided into two parts, the Kohanim and the Leviim, so we divide the Matzah, too.
Haggada Chodesh Haaviv
3. In the TaNaCh (Scripture), the middle of something is often referred to as its "heart": "the heart of the heavens," "the heart of the earth," "the heart of the sea" etc. Our holy sources tell us that "there is nothmg so perfect as a broken heart" - broken by feelings of remorse and humility, Therefore we break the middle Matzah that represents the heart.
Haggada Dvar Tzvi
4.. The three Matzos allude to our three forefathers Avraham, Yitzchak and Yaakov. Accordingly, the middle Matzah alludes to Yitzchak.
The Talmud (Shabbos 89b) tells us that before the ultimate Geula of Moshiach, Hashem will ask each of our forefathers why their descendants deserve to be redeemed since they have sinned.
Only Yitzchak will try to find merit for them, arguing: Out of the average human life span of seventy years, we are not punished by the Heavenly court for our first twenty. Out of the remaining fifty, we sleep half the time and therefore do not sin, and out of the remaining twenty-five, we spend half the time eating and praying, so only twelve and a half years are left! Based on this, Yitzchak offered a deal: Hashem should forgive half of those remaining years, and Yitzchak would accept the rest upon himself,
Therefore we break the middle Matzah in half to allude to Yitzchak who accepted half of the Jewish sins upon himsel f...
Shem Shlomo
5. As noted, the middle Matzah is called the Levi, and also alludes to our ancestor Yitzchak who (as stated above) tries to find
merit for the Jewish people. These two names together form the name of the great defender of the Jewish people before the Heavenly Throne, Rabbi Levi Yitzchak of Berditchev (1740-1810). In the name of great Chassidic leaders, it is known that even just mentioning his holy name has the power to arouse Divine salvation and deliverance for our people. Therefore we break the middle Matzah to emphasize this combination of the two names that form Rabbi Levi Yitzchak's holy name, in order to arouse Divine mercy upon us.
Haggada Dvar Tmi
W HY DO WE KEEP THE LARGER PIECE FOR AFIKOMAN?
1. To show that we use the piece broken off for an important obligation, for Afikoman is eaten at the end of'the meal in place of the Korban Pesach.
Shulchan Amch HaRav, 473:35, quoting MaHaRIL
2. It is best to eat twice an olive's size for the Afikoman.
Therefore, to make sure that enough Matzah is left for this purpose, we keep the larger part for Afikoman,
W HY DO WE HIDE THE AFIKOMAN?
1. We hide it so that the children should ask why we are putting the Matzah away before we have even eaten it.
Shulchan Amch, ch.473
2. It is hidden so that it should not be eaten during the meal, and enough Matzah will be left for the important Mitzva of Afikoman.
Siddur YaA VeTz
3. It was our sins that caused the destruction of the Beis Hamikdash, where the Korban Pesach was offered. When we now eat the Afikoman, which is only a remembrance of the Korban Pesach, it reminds us of the hann our sins have done. Therefore we
conceal the Afikoman until we have to use it so as not to embarrass ourselves with this reminder of our own sins.
Divrei Yoel
W HY DO WE HIDE THE AFIKOMAN IN A CLOTH?
1. It is customary to hide it under a cloth in remembrance of "their leftovers [of their dough or Matzos] bound up in their clothes" (Shmos 12:34).
Shulchan Aruch HaRav 473: I3, quoting Rokeiach
W HY DO SOME PLACE THE AFIKOMAN ON THEIR SHOULDER?
1. It is in remembrance of how the Children of Israel carried "their leftovers ... on their shoulder" (Shmos 12:34).
ibid., quoting MaHaRShaL
2. We want to show our children how much we should cherish the Mitzvos. Although every Israelite had ninety donkeys to carry his belongings out of Egypt, as the Talmud says (Bechoros 5b),
nevertheless they did not place their leftovers on the donkeys but carried them on their own shoulders. In the same way, we show our fondness for the Mitzva of Matzah by placing it on our shoulders before we hide it away.
Haggada Chodesh Haaviv
3. The Afikoman is in remembrance of the Korban Pesach, which everyone used to carry home from the Beis Harnikdash on his shoulder (Pesachim 65b), so we too place it on our shoulder.
Vayagged Moshe, ch. I8
W HY DO WE CONCEAL THE AFIKOMAN BETWEEN TWO CUSHIONS?
1. The Afikoman is broken from the middle Matzah, which alludes to Yitzchak, who represents the spiritual quality of Gevura
and Din - severity and judgment. The Divine Attribute of severity and judgment needs to be "sweetened" by Yaakov, who represents the spiritual quality of Rachamim - compassion - which can temper Divine judgment and reveal His mercy and compassion.
Therefore we take the Afikoman, which represents Yitzchak, and place it between two cushions: "Cushion" in Hebrew is KaR, which has a numerical value of 220. Two cushions indicate twice this number, for a total of 440, represented in Hebrew by the two letters (Tav-Mem) comprising the word TaM - meaning "perfect" or "wholesome" - a word the Torah uses to describe Yaakov (Breishis
2527). Thus, placing the Afikoman between two cushions represents the "sweetening" of Yitzchak's "severity" by Yaakov's attribute of compassion.
Haggada Dvar Tmi
2. Two cushions, which are the word KaR twice, have a numerical value totaling 440, which is also the numerical value of the word NaFShI - "my soul." When the numerical value of the word Matzah, which is 135, is divided almost equally into two integral numbers, the larger of the two numbers is 68, the numerical value of the word ChaYYiM, "life." By placing the Afikoman between two cushions, we wish to emphasize that the main aspect of life is that of our soul, which continues to exist even beyond this world in the World to Come.
ibid
W HY DO CHILDREN TRY TO TAKE THE AFIKOMAN?
1. When the children expect to get some prize in return, it keeps them awake.
Chok Yaalwv. ch.472
2. When we say Hallel after Maariv on Pesach evening, an exalted spiritual light is revealed that shines through all the
gateways of Heaven that may previously have been closed to separate the Jewish people from Hashem. To make sure that even young children be privileged to receive this light, they keep awake till the end of the Seder by trying to take the Afikoman, ensuring that they too are privileged to receive this revelation together with the adults.
Avodas Yisrael
3. Despite the great outcry in Egypt when all their firstborn died, a miracle happened that no dogs barked as the Children of Israel left the land (see Shmos 1 1:7).
The Talmud (Pesachim 114a) says it is best to live in a city where dogs bark, for their barks alert the residents to thefts.
Therefore, when Egypt's dogs did not bark, there must have been many thefts in the land! By trying to "steal" the Afikoman, the children allude to the great miracle of the dogs not barking when our people left Egypt, causing a wave of thefts throughout the land!
Rabbi Shimon Sofer of Cracow.
W HY IS TELLING THE STORY OF THE EXODUS SO IMPORTANT?
1. The Exodus from Egypt is a great foundation and mighty pillar of our Torah and our faith, which is why we constantly repeat in our blessings - such as Kiddush on Shabbos and Yom Tov - and in our prayers that they are "a remembrance of the Exodus from Egypt." For to us this is an absolute proof and demonstration of Hashem's creation of the world, that He is the Original G-d Who desires and has the power to affect all existing beings, who [all] exist within Him, and He has the power to effect change in them as He desires at
any time. That is what He did in Egypt, where He changed the nature of this world for our sake and performed for us great and mighty miracles without precedent. Surely that is enough to silence anyone who would deny that He created the world, and it reinforces our belief in Hashem's awareness [of everything] and how His control and power embrace all species and individual beings.
Sefer Hachinuch, Mitzva 221
2. Although there is a special commandment of telling the story of the Exodus on this evening, doing so also fulfills the Mitzva of teaching Torah - "and you shall teach them to your children" (Devarim 11:19) - which refers to everything written in the Torah, as it states (ibid. 49): "and you shall make them known to your children and your children's children."
Hagahos MaHaRIF Perla (on Sefer Hamitzvos of Rav Saadya Gaon, Mitzvos Asei 35); Maarchei Lev, Drush 64, based on Teshuvos HaROSh.
3. When the Children of Israel were liberated from Egypt, Moshe said to them: "You are not being liberated for your own deeds but in order to tell about it to your son, to give praise to Hashem that His children are telling about His glory among the nations." It also states (Tehilim, Psalms 96:l-3): "Sing to Hashem a new song ... Tell among the nations His glory." What is Hashem's glory? When His children tell His glory among the nations.
Midrash Tehilim (Shochar Tov), 44
4. Based on this, the commandment (Shmos 13:8), "And you shall tell your son on that day saying, 'because of this,"' means: because of this narrative that I am telling you now - "Hashem did it to me when I left Egypt."
5. The commandment of telling the story of the Exodus from Egypt is highly cherished, for we do not find elsewhere in the Torah that it is so particular about catering to the children as on this evening, as it states: "And you shall tell your son."
MaHaRIL.
1
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H OW IS OUR OBLIGATION TO TELL ABOUT THE EXODUS ON PESACH DIFFERENT FROM OUR OBLIGATION TO MENTION
i THE EXODUS EVERY DAY OF THE YEAR?
1. We have to start [the Haggada] with "disgrace" and conclude
: with "praise." How do we do this? [According to Rav's opinion in the Talmud] we start telling how ["Originally our ancestors used to be idol worshippers,"] at first our ancestors in Terach's time and before were infidels who erred after fbtility and pursued idol worship. We conclude with the true faith to which G-d has brought us, separating us from the nations and bringing us close to [awareness ofl His Oneness. We also start [according to Shmuel's opinion in the Talmud] by announcing how "We used to be slaves to Pharaoh in Egypt," [telling] about all the evil he did to us. We conclude with the miracles and wonders that happened to us, and with our liberation [from there].
RaMBaM, Hilchos Chometz UMatzah 7:4
2 . On the evening of Pesach, we have to tell about the Exodus in a format of asking questions and giving answers.
Minchas Chinuch, ibid
3. On Pesach we have to give the reasons for the obligations .of eating the Korban "Pesach, Matzah and Maror." Eimek Bracha, quoting Rabbi Chayim Brisker.
4. On Pesach we have to tell what the Egyptians did to us, embittering our lives with heavy toil, and how G-d punished them.
RaMBaM, Sefer Hamitzvos
5 . On Pesach we have to praise G-d for all the miracles He did
for us there. Sefer Hachinuch ibid
6 . On Pesach we have to spend a long time telling [in detail] about everything that happened, not just to state that we left Egypt [as is the daily obligation of mentioning the Exodus].
MaHaRaL, G'vuros Hashem ch.2
7, On Pesach we fulfill this obligation only by speaking about it with our mouth; it is not enough to think about it in our mind.
Sefer Hachinuch ibid.; Responsa B'samim Rosh 473
8. On Pesach we have to tell these miracles to our children [if possible].
Minchas Chinuch, ibid
9. When we tell the story of the Exodus on Pesach, we have to chant it in song.
RaShBa Tz
10. On Pesach we have to say and feel that we have been liberated from Egypt today.
Moadim Uz'manim
11. On Pesach we have to tell how we ourselves lefi Egypt, not just how Hashem brought out the Children of Israel at that time, otherwise we do not fulfill. our obligation.
Haggadas Ham'vaer, end of introduction
12. When telling about the Exodus on Pesach, we have to have Matzah and Maror lying in front of us.
Rabbi Shlomo Kluger
WHY DON'T WE SAY A BLESSING BEFORE TELLING THE STORY OF THE EXODUS ON .PESACH, AS WE DO FOR OTHER MITZVOS?
1. When we say in Kiddush - at the start of the Seder - "a remembrance of the Exodus from Egypt," this exempts us from saying any further blessing for this Mitzva.
Avudraham, quoting RIF
2. The obligation to tell the story of the Exodus has no minimum limit, for we can fulfill it with a single word [although preferably we should continue all night]. For a Mitzva that has no limit, we do not say any blessing.
Avudraham, quoting RaShBA
3. According to the previously quoted RaShBA that we can fulfill this obligation even with a single word, if we would say a blessing that Hashem "has commanded us to tell about the Exodus fiom Egypt," that would already fulfill our obligation to mention the Exodus! Since, normally, a blessing has to be said before doing the Mitzva, in this case it was impossible for our Sages to enact a blessing.
4. This Mitzva has no end, for preferably we should continue telling about the Exodus all night. Since it has no maximum limit, we cannot say a blessing for it.
Binas Yissaschar
5. On the evening of Pesach, we are expected to personally re- experience the Exodus just as if we ourselves used to be slaves in Egypt and have been liberated from there. If so, as we start telling the story in the Haggada, we re-experience how our ancestors used to worship idols. Therefore we cannot yet say a blessing that Hashem "has sanctified us with His commandments and commanded us ...," for we have not yet reached that point. Only after relating all His miracles and how He liberated us, raising us out of the "49 levels of impurity," can we say a blessing for this Mitzva - the blessing said at the end of the Haggada (before the meal), starting "Blessed are You, Hashem ... Who has redeemed us ..."
Chasam Sofer
6 . The Mitzva of telling about the Exodus is secondary to the Mitzvos of eating Matzah and Maror, because if someone does not have Matzah and Maror on the night of Pesach, he does not have the obligation to tell about the Exodus. Saying the special blessings for the Mitzvos of eating the Matzah and Maror therefore exempts us from saying a separate blessing for telling the story of the Exodus.
Responsa Chesed L'Avraham, Orach Chayim 54
5. Those Mitzvos which we are capable of understanding with our own minds that they are right to do - such as honoring parents, giving charity, visiting the sick - do not require a blessing to be said before doing them. The obligation of telling about the Exodus is such a Mitzva, for we understand on our own how we should express our gratitude to Hashem and relate the miracles He did for us. Therefore it requires no blessing.
Sefas Emes, Pesach 5640
6 . Since we start the story of the Exodus with our "disgrace" - that our ancestors were idol-worshippers and that we were slaves'[as quoted above from the Talmud and RaMBaM] - we say no blessing for the obligation to relate this story.
Rabbi Shlomo Kluger
7 . The Talmud (Brachos 12b) states that in future will be fulfilled the prophecy (Yirmiyahu 16:14): "Therefore days are coming, says G- d, when it will no longer be said 'As G-d lives, Who brought out the Children of Israel from the land of Egypt"' - we will no longer praise Him for the Exodus from Egypt but for our much greater Redemption from the Iands of our present exile.
When that ~ e d e m ~ t i o n comes - which can be at any moment - we will praise Hashem mainly for the Redemption from our most recent exile, while the miracles of the Exodus from Egypt will be secondary in comparison to our latest miracles. Therefore we cannot say a blessing for telling about the Exodus from Egypt, for at any moment it can become merely secondary to our ultimate Redemption.
Vay'lakeit Yosef WHY IS THE HAGGADA SAID BEFORE THE MEAL?
1. The story of the Exodus has to be told when Matzah and Maror are lying front of us. If we would eat the meal first, the Matzah and Maror would already be eaten up and we
would not be able to tell the story. Therefore we say the Haggada first before the meal.
6
t See Shulchan Aruch HaRav 473:3
2. Eating a meal often makes us sleepy. If we would eat the meal first, we might be too sleepy to say the Haggada.
Seder Hayom, beginning ofSeder Hahaggada
W HAT DO WE HAVE TO TELL THE CHILDREN?
1. The Torah says (Shmos 13:8): "You shall tell your son on that day saying 'Because of this, Hashem did it for me when I went out of Egypt"' - on the day of Pesach you shall tell your children that Hashem brought us out of exile "because of this," because we accepted His commandments. Accordingly, if we fblfill His commandments now, He will take us out of our present exile, too.
Rashi on the verse
W HAT SHOULD WE HAVE IN MIND WHEN TELLING THE STORY OF THE EXODUS?
1. The Torah says (Shmos 102): "So that you shall relate in the ears of child and your grandchild that I made a mockery of Egypt, and my miraculous signs that I placed among them - that you shall know that I am G-d." We have to tell our children and grandchildren what Hashem did to the Egyptians, how eventually He punishes the wicked who mistreat His people. Furthermore, all the plagues He brought upon them were only to destroy any apparent power of their idols, in order that we should know and recognize that "I am G-d," so that we may come to the correct belief in Him - that He controls the world with His open miracles, signs and wonders, and that there is no power in the world other than Hashern's.
[If one does not have this inner intent - Kavana - of the Mitzva in mind while saying the Haggada, should preferably repeat it.] Derech Pikudecha, Mitzva 2 1, Chelek Harnachshava 1.
2. Obviously it is always best to have in mind that one is fulfilling Hashem's commandment while performing any Mitzva. For most Mitzvos, however, if someone did not actually have it in mind, many Halachic authorities hold he has still performed the Mitzva.
However, even those authorities agree that for certain Mitzvos we need to have in mind the intention to fulfill the Mitzva while doing it. One example is the Mitzva of reading the Shma morning and evening, when we must have in mind the meaning of the words, at least of the first verse - "Hear, Israel, G-d is our Master, G-d is One" - because it is the basis of our entire faith, reinforcing our belief in His sole control of the world.
The same is true of the Mitzva of relating the Exodus from Egypt; those Halachic authorities agree that in order to fulfill the Mitzva, we must have this same intention in mind while telling the story.
MaHaRaL, Gevuros Hashem ch.62
3. The commandment to tell the story of the Exodus on this evening is in the verse (Shmos 13:8): "You shall tell your son on that day, saying 'Because of this, G-d did it to me when I went out of Egypt."' This means we should tell our children that it is "because of this" - in the merit of our relating now, on this evening, the story of the miracles of the Exodus - that "G-d did it to me" then, that He performed all those miracles at the time of the Exodus.
MaHaRaL, G'vuros Hashem; Baal Hajla'a, Panim Yafos, Bo
4. "You shall tell your son on that day, saying 'Because of this, G-d did it to me when I went out of Egypt."' The Zohar ~- (11 38a) states that the night of the Exodus - 15 Nissan - shone like daylight. We should therefore tell our children that, by our telling the miracles of the Exodus, that same exalted light can shine now. This is the meaning of the words "on that day saying": by "saying" and telling
the story, we can reveal "that day," the daylight that shone on that night.
Yismach Yisrael, Pesach 59
W HAT SPECIAL QUALITIES DOES THIS MITZVA HAVE?
1. "You shall tell your son ..." In the merit of relating the miracles of the Exodus, Hashem will help you to have children to whom to tell the story.
Or Hachayim on the verse
2. Even during the rest of the year, if ever a Jew needs Divine assistance and miracles to rid himself of wicked enemies, he should tell the miracles of the Exodus by which Hashem punished the Egyptians, and this will arouse Divine vengeance upon his present enemies, too.
Noam Elimelech, Bo
3. The Torah says (Devarim 7:18)): "You shall surely remember what G-d your Master did to Pharaoh and to all Egypt." By always remembering the miracles He did in Egypt, this accomplishes that when you need a miracle for yourself, such as for medical problems, livelihood etc., miracles will be aroused from Heaven on your behalf.
Igra D'kalla, Eikev
4. Relating the miracles arouses in Heaven that Hashem should redeem us from our present exile, too.
Orach Latzaddik
5. By relating the miracles, our mouth becomes sanctified and we will be privileged to speak other holy words before Hashem.
Maor Vashemesh for Pesach, "Avadim Hayinu"
HY D O WE TELL THE STORY OF THE EXODUS WHEN WE ARE AGAIN I N EXILE? W
1. Some ask why we tell the story of how our nation was set free from slavery and redeemed from exile when we are again in exile, as
our Sages note (Talmud, Megilla 14a): "Meanwhile, we are still serving Achashverosh" - we are still subservient to gentile rule.
This can be explained by a parable: A poor man, who had no food to eat and could not afford the luxury of studying Torah, once had a sudden change of fortune and grew wealthy. Now that he could afford it, he paid a Torah scholar to open up his mind and teach him Torah, and was thus privileged to enjoy "Torah and material prominence together." In remembrance of the date of his sudden change in fortune, he celebrated the anniversary every year.
Years later, his fortunes changed again and he was reduced to poverty. Nevertheless, he continued celebrating the anniversary of when he started to become wealthy. Although he had now lost all his wealth, the Torah he had acquired as a result of his previous wealth remained with him for always.
The lesson we can learn is that although we are once again in exile, the main reason for our rejoicing in our Exodus from Egypt is not just for the actual liberation but mainly for the Torah that we were privileged to receive after the Exodus. This "hidden treasure" is what we bequeath to our children after us in every generation, and it is what gives us joy even during our exile.
Therefore, "the more one tells about the Exodus from Egypt," even during these dark days of exile, "he is to be praised," for he shows thereby that he realizes that our main joy is for the Torah we were privileged to receive after we left Egypt.
Divrei Shaul, by the autlzor of Responsa Shoe1 Umeishiv
2 . Even during our exile, we are still obligated to tell the story of the Exodus from Egypt in order to strengthen our hope that Hashem has not forsaken us, and that we shall still return in joy to Tziyon, our city, and just as He liberated us from Egypt "with a strong hand"
- great miracles - so will He redeem us from all the troubles that beset us.
Various authoritative works.
3. The Torah's commandments are eternal and never becoem invalid, even during our exile. At the Exodus, the Children of Israel were privileged to attain permanent and everlasting spiritual freedom, and any temporary subservience that later came upon them cannot cancel this spiritual freedom, which is permanently established ever since our Exodus from Egypt. Even during our exile, we are "princes," and as we say in our evening prayers, "and He brought His people Israel from among them [the Egyptians] to everlasting freedom."
MaHaRaL. G'vuros Hashem.
W HY ISN'T OUR SECOND CUP OF WINE POURED IMMEDIATELY BEFORE "MAGGID"?
1. Each of the four cups of wine is related to a specific part of the Seder. The Haggada - which starts at the Siman "Maggid" - is said over the second cup. Nevertheless, we do not pour it immediately at the Siman "Maggid," before "Ha lachma anya," but only further on, before the Four Questions.
The reason is because "Ha lachma anya" is not part of the main text of the Haggada enacted by our Sages, which actually starts with "Avadim hayinu." On the other hand, the Four Questions are the essential introduction to the Haggada, which comes as a reply to those questions. Therefore we pour the second cup only at that point, but not before.
Maag 'lei Tzedek, Seder Pesach p. 12 7a
W HY IS THE PASSAGE "HA LACHMA ANYA MOSTLY IN ARAMAIC?
1. After the exile of the Jews to Bavel (Babylonia), the language of that land, Aramaic, became their spoken language even after many of them returned to the Holy Land. This continued throughout the
period of the Tannayim (Sages of the Mishna) and Amorayim (Sages of
Talmud). During the period of the Tannayim, Torah scholars spoke
Hebrew as a language of learning, but the language of normal conversation among all Jews was Aramaic.
The passage "Ha lachma anya," which invites the poor to come and participate in our Seder, uses the language everyone would understand, which was Aramaic.
Avudraham
2. The Sages enacted this part of the Haggada only after the first Beis Hamikdash was destroyed and the Jews were exiled to Bavel. Since it was only then that they started speaking Aramaic, we start off the Haggada in that foreign language as a sign of our mourning for the destruction of the Beis Hamikdash.
Maasei Hashem
3. When Yaakov escaped with his family and possessions from the home of Lavan, his father-in-law, in the land of A r m , Lavan chased after him and caught up with him. After Hashem warned Lavan not to harm Yaakov and his family, they made a peace agreement, building two altars. The Torah records that Lavan called his altar "Y'gar Sahadusa" - Aramaic words meaning "a heap [of rocks to serve] as a testimony" (Breishis 31:47).
Because Yaakov indirectly caused these Aramaic words to be quoted in the holy Torah, which is otherwise written entirely in the sacred Hebrew language, his descendants were fated to erase the spiritual damage of this by enduring exile.
Therefore, when we invite to our Seder such Jews who, as a result of being in our present exile, are poverty-stricken, we say this paragraph in Aramaic to show that our exile - expressed particularly in their poverty - was caused by that misplaced use of the Aramaic language.
ChZDA, quoting Galia Razia
4. The Zohar states that Hashem is revealed in every Jewish home on Pesach night, and He listens directly to all our prayers
without need for any intermediary services by angels who normally bring our prayers before Him. Since, as our Sages tell us, the angels do not understand Aramaic, therefore we say this first prayer of the Haggada in that language to show that we do not need now the angels' services to bring our prayers before Hashem, for on this night He listens to our prayers Himself.
Arugas Habosem
W HY D O WE RAISE THE SEDER PLATE WHILE SAYING "HA LACHMA ANYA?
1. When the children see us raising up the plate before we start to eat, a practice not done all year, they start asking questions. ,
RaShBaM on Pesachim 115b
2. When everyone present sees the Matzah, it increases their fondness for the Mitzva of eating it.
Leket Yosher p. 84a
3. We want to show that we are saying the Haggada over the Matzos which are in front of us on the Seder plate, so we raise them up for everyone to see.
Hagahos Minhagim 96
4. Raising the Seder plate demonstrates our joy, just as we raise our cup of wine for the paragraph "L'fichach" (near the end of the
Haggada).
MaHaRShaL, Responsa 88
W HY DOES THE HAGGADA SPECIFY ASKING JUST THESE FOUR QUESTIONS?
1. At the Seder, several unusual practices have been instituted for the purpose of provoking the children to ask questions, which gives us the opportunity in turn to answer them by telling them about the
Exodus from Egypt.
Regardless, however, of whether children ask these or other questions on their own, we teach them to ask specifically these four, which have been established as part of the Haggada text since Talmudic times. It is even customary for adults to ask these four questions (at least quietly to themselves) before starting to tell the story of the Exodus, and if there are no children to ask the Four Questions, the adults ask them of each other.
The reason is because these Four Questions summarize in brief the whole story of the suffering and eventual liberation: the first two questions (about why we eat Matzah and Maror tonight) allude to our people's slavery in Egypt, while the last two (about why we dip and
recline) allude to their liberation. Therefore, asking these Four Questions inspires us enough to be able immediately to start telling the story of the Exodus enthusiastically and with deep gratitude to Hashem, instead of having to wait till we finish telling the whole story in full detail, which takes a long time, to realize why we have to be grateful. Asking these four questions enables us to tell the story of the Exodus not just in order to fulfill our obligation but to do it enthusiastically, because we already understand in brief how bad was the suffering and why we should thank Hashem for our liberation.
Therefore our Sages who composed the Haggada text instituted that the questions formally asked are only about such differences that can inspire this feeling - those that allude to our enslavement and liberation: a) Why do we eat Matzah? Because it is the "bread of
suffering," a food eaten by slaves, who are not in control of their lives, reminding us of the hardships of the enslavement.
b) Why do we eat Maror? In remembrance of the great suffering and bitter experiences.
The last two questions, on the other hand, allude to our deliverance: c) Why do we dip the Maror in Charoses? Because it' sweetens the bitterness - the opposite of Maror.
d) Why do we recline? Because this indicates freedom, the opposite of slavery and enslavement, to which the Matzah alludes.
Since the last two questions represent the opposite of the first two, comparing the differences between the two extremes should inspire us with a deep sense of gratitude to Hashem. Now, with this inspiration, we are ready to continue telling the whole story of the exile and Exodus in detail.
The Talmud (Pesachim 116a) instructs us to start the story of the Exodus by telling first about our "disgrace" and then to proceed to the "praise." The reason is because if we do not start with the "disgrace," we will not be able later to appreciate the "praise." Only when these two opposite extremes stand before us can the story have its full effect upon us.
Midrash Haggada, by MaLBIM
2. Our obligation to tell the story of the Exodus on this evening derives from the verse (Shmos 13:s): "And you shall tell your child on that day saying 'Because of this, G-d did it to me when I went out of Egypt."' The Haggada says that "Because of this" means that the obligation to tell the story of the Exodus is when the Matzah and Maror are lying in front of us at the Seder. RaShI, too, comments that these words mean "in order to fulfill His commandments, such
as this Matzah and Maror [lying in front of us]." In other words, Hashem's commandment is not just to tell the story of the Exodus, but to tell it as a reason for why we have been commanded these Mitzvos of eating Matzah and Maror. Therefore, our Sages insisted that the story be told as a reason for these Mitzvos, and enacted that the first two of the four questions should be why we eat Matzah and Maror on this evening.
m? S& 9a4R
Our obligations to eat Matzah and Maror are derived directly from the Torah. Following the two questions about those obligations, the authors of the Haggada enacted two more questions concerning our obligations on this evening that originate from our Sages, to show that we should observe them as carefully as we observe the obligations deriving from the Torah itself. Why did the Sages select questions about reclining and dipping? Because the children have already noticed these practices at the beginning of the Seder - we have drunk the wine of Kiddush reclining, and dipped the Karpas in salt water.
Haggada Maaseh Nissim, by the author of Chavos Daas
H OW DOES THE PARAGRAPH "AVADIM HAYINU" ANSWER THE FOUR QUESTIONS?
1. The Four Questions are based on apparent contradictions in the practices of this evening: On the one hand, we eat Matzah, "the bread of suffering," which refers to the slavery, yet, on the other hand, we recline, as is the practice of freemen. On the one hand, we eat Maror, alluding to our bitter experiences in Egypt, and, on the other hand, we first dip our food, a practice of the wealthy.
The answer to these apparent contradictions is "Avadim hayinu" - "We were slaves to Pharaoh in Egypt, and G-d, our Master, brought us out with a strong hand and an outstretched arm." In other words, since originally we were slaves, and then Hashem set us free, therefore we mention both the slavery and the liberation together.
Haggada L'shon Limudim, p.49
2. "Avadim hayinu" is the answer given even to children and others unable to understand any deep reasons for the Mitzvos. In fact, the reasons for most Mitzvos are concealed, even for those who are highly intelligent. Therefore the authors of the Haggada chose this answer that the Torah gives (Devarim 6:20) - rather than the other answers (Shmos 12:27, ibid. 13:14) - for it is a general answer
concerning all Mitzvos that Hashem demands of us to hlfill although we do not know their reasons.
When "We were slaves to Pharaoh," we perforce observed his decrees even without knowing their reasons. Therefore, when "G-d, our Master, brought us out from there," to become servants to Him, the Supreme King of the world, surely this was all we needed in order to accept his commandments, despite our ignorance of their reasons, just as we would surely accept the decrees of a human king.
The paragraph continues that He brought us out "with a strong hand and an outstretched arm," for this was the greatest possible favor to us: Surely Hashem was capable of releasing us from slavery without it being in such an openly miraculous way. He could have made the Egyptians decide on their own to release us, for example. But He did it in this miraculous way, as the Torah continues (Devarim
6:24), "for our good, all the days, to give us life, as this very day." Hashem was aware that the Children of Israel would often sin to the extent that they might almost deserve to be destroyed (G-d forbid).
The only defense Moshe Rab'beinu could offer for why they still deserved Hashem's mercy was by arguing that otherwise there would be a Chillul Hashem - a profanation of G-d's Name - as Moshe mentioned in all his prayers to Hashem on their behalf (shmos
32:12; cf. Bamidbar 14:13): "Why should the Egyptians say...?" But Moshe could argue this only because Hashem had brought us out of Egypt with such great miracles that revealed to all the world how we are His children. If, on the other hand, the Exodus had not been in such an openly miraculous manner, there would have been no Chillul Hashem in destroying them, and Moshe would have had
nothing to argue against the Heavenly attribute of judgment.
Hashem brought us out of Egypt only because of the merit of our ancestors, the three Patriarchs, and the promise He made to them, as the Torah says (Shrnos 2:24): "And Hashem heard their cry and remembered His covenant with Avraham, with Yitzchak and with
Yaakov." However, after fulfilling His promise to liberate their descendants from exile afier 400 years (Breishis 1513-14), that merit no longer applied.
Hashem knew that the Children of Israel would say (ibid 14:12): "Better for us to serve the Egyptians." But if, afier leaving in the Exodus, they would indeed have returned to Egypt, there would no longer be any reason for bringing them out again, for He had already fulfilled His promise to the Patriarchs. That would surely have meant that we would have been condemned to stay there permanently, G-d forbid.
That is why "Avadim hayinu" continues: "If He had not brought our ancestors out of Egypt, we would still be enslaved to Pharaoh in Egypt." Originally, "we were slaves to Pharaoh in Egypt" - only "slaves," a word meaning those enslaved for a limited time only [such as a "Hebrew slave"], for eventually, afier 400 years in exile, we were due anyway to be released by Hashem in order to fulfill His promise. But, afier He fulfilled His promise, in the Exodus, if we would have returned to Egypt, we would have become permanently "enslaved" to Pharaoh, for there would have been no defense lefi to offer against the Heavenly attribute of judgment that could have changed that enslavement.
Now, however, that "He brought us out with a strong hand," then even if the merit of the Patriarchs and His covenant with them no longer apply, yet the honor of Hashem's Name still remains.
There is no greater Chillul Hashem than when we are in exile, for it has been revealed to all the nations that we are His children and have been acquired by Him to be His servants. Even when a human being invests great effort in something that is later destroyed, it brings great dishonor to his reputation; how much more so when Hashem brought us out of Egypt with such open miracles. Therefore, Hashem Himself can always use this defense to protect
us against all Heavenly accusations, quoting all His explicit : promises to us in the Scriptures, and this is our clear guarantee that
He will "renew our days" and we will survive under His protection.
Therefore this paragraph continues: "Even if all of us are wise ... : [and] know the whole Torah, it is [still] our obligation to tell about
the Exodus from Egypt." If our obligation would be just to tell the story of the Exodus, then repeating it would seem superfluous and boring for one who knows it already, besides the fact that it happened so long ago, so why should it concern us? In fact, however, our main obligation is to explain in every detail of the story how Hashem, in His great compassion and kindness, intended everything for our everlasting good. But if He would not have done these great favors for us - because of our lowly worth and many sins - we would not deserve even to exist before Him. We should therefore examine every favor He has done for us to realize how it is for our own eternal good and that of our descendants.
This explains why, in Hallel Hagadol ("the Great Praise" - Psalm 136,
which we say close to the end of the Seder), we follow every praise of Hashem with the words "for His kindness is forever." This is to emphasize that Hashem's favors were not just for that generation but His kindness lasts for all time, and the more we examine His kind deeds on our behalf, the more we realize how it is good for us even now, "to give us life, like this very day." Therefore the paragraph concludes: "For the more one tells about the Exodus from Egypt, the more praiseworthy he is."
Haggada Maaseh Nissim, by the author of Chavos Daas.
W HY IS THE MATZAH LEFT PARTLY',,UNCOVERED WHILE THE HAGGADA IS SAID?
1. The Torah says (Devarim 16:3): "You shall eat upon it Lechem Oni." Besides the literal translation of "bread of suffering," our Sages (Pesachim 11%) also interpret "oni" as related to a word that
means answer, implying that we "answer many words over it" - referring to the Haggada in which we tell the story of the Exodus.
Since we are saying the Haggada over the Matzah, we leave it partially uncovered.
W HY DO WE COVER THE MATZAH WHEN WE TAKE THE CUP OF WlNE IN OUR HAND?
1. Bread (including Matzah) is more staple and therefore more important Halachically than wine, which is why we normally say the blessing for bread before saying the blessing for wine in the same meal. Taking a cup of wine in our hand while the bread is uncovered could imply disrespect for the Matzah, which is the main reason for covering the bread when we say Kiddush every Shabbos and Yom Tov.
At this point in the Haggada, too, we raise a cup of wine, which could imply disrespect for the Matzos. To avoid such "embarrassment" for the Matzos, we first cover them before raising our cup.
Magen Avraham ch.473.
W HY DO WE RAISE OUR CUP OF WlNE WHILE SAYING 'Y'HEE SHE'AM'DA"?
1. In the book of Psalms (116:13), King David says: "I will raise the cup of salvations," meaning I will raise a cup of wine and carry it into the Sanctuary to thank Hashem for having saved me.
Likewise, as we start telling all the details of how Hashem saved us in Egypt, we raise our cup.
Leket Yosher, quoting Rokeiach.
2. The second cup represents the second of the four expressions of redemption that Hashem used (Shmos 6:6-7) - V'hitzalti, "and I will save you from serving them." This cup thus expresses our praise of
G-d for having saved us from Pharaoh. We therefore raise it to praise Him for saving us also from those who rise up against us in our present exile and seek to destroy us, G-d forbid.
MaHaRaL, Gevuros Hashem
3. The Talmud tells us that since the destruction of the Beis Hamikdash, it is as if we are all in a state of intoxication, as it says (Yishaia 51:21): "and intoxicated, but not from wine." One who is truly intoxicated is exempt during that time from performing all Torah obligations. Therefore we raise our cup of wine to say "V'hee she'am'da," meaning that "It - the wine - has stood" us in good stead to make sure that we not be harshly judged by Hashem'during our exile, for we are as if intoxicated!
Bnei Yissaschar
W HAT DOES IT MEAN THAT THE CHILDREN OF ISRAEL WERE "DISTINGUISHED IN EGYPT?
1. The Haggada quotes the Torah (Devarim 265) how, when our forefather Yaakov went down to Egypt, "he became a nation," and comments: "This teaches that they (the Children of Israel) were distiguished there." This means that they kept their identity separate from the non-Jews by not changing their Jewish names, language, religion and clothing.
Abarbanel in Zevach Pesach
2. When reading this part of the Haggada, we tell our children in language they understand that this means that the Children of Israel had beards and Peos (sidelocks) and wore Tzitzis, explaining the word "M'tzuyanim" (distinguished) as deriving fiom the same Hebrew root- word as Tzitzis.
Darchei Hayashar V'hatovp.314
W HY DO WE POUR DROPS OF WINE FROM OUR CUP WHILE MENTIONING THE TEN PLAGUES?
1. Our Torah tells us (Proverbs 24:17): "When your enemy falls, do not rejoice ..." Although the Egyptians deserved their punishment,
nevertheless our own joy at being saved is not complete in view of their suffering. Therefore we pour out a little of our joyous cup of wine to indicate that our joy is not absolute.
Abarbanel, Zevach Pesach
2. By pouring out drops for each plague, we have in mind that the same plagues should befall our enemies of all generations.
MaHa RIL
3. As mentioned above, the Talmud Yerushalmi gives as one reason for the four cups of wine that they allude to the "four cups of punishment" that Hashem will serve up to the nations who have persecuted us during our exile. We therefore pour out only drops of wine from the cup to indicate that the plagues we are now ennumerating are no more than drops from the fill "cup" that Hashem will serve up to those nations eventually at the end of our exile.
Haggadas Zecher Lapesach
DO WE POUR OUT A TOTAL OF 16 DROPS?
1. We pour out drops of wine a) three times for the words "Dam, va'eish, v'sirnros ashan" ("blood and fire and plumes of
smoke" - Yoel 3:3), b) ten times for the Ten Plagues, c) three times for the three acrostics for the Ten Plagues (D'TzaCh ADaSh B'AChaV) - for a total of sixteen times.
The reason for sixteen times is because Hashem's "sword" is called by one of His mystical Names, "YOHaCh" - a word comprised of four letters, Yud-Vav-Hei-Chaf. The two letters Yud and Vav have a total numerical value of 16, while "HaCh" means
"striking." Since it was with this holy Name of G-d that He "stmck" Egypt with the plagues, we pour out sixteen drops to indicate the full Name of Hashem that "struck" them.
Magen Avraham 473:29
W HY DO WE HAVE TO SAY THE REASONS FOR THE PESACH, MATZAH AND MAROR?
1. The Torah (Shmos 12:27) specifies that we should tell our children the reason for the Korban Pesach: "And you shall say it is a Pesach sacrifice to G-d, because He passed (Pasach) over the houses of the Children of Israel in Egypt." Since the Torah commands us to eat Matzah and Maror together with the Korban Pesach, they too have similar rules, so we have to say the reasons for all three at the Seder.
TosIfos on Pesachim 11 6a
2. The Talmud (Zevachim 2a) says that offerings in the Beis Hamikdash, even if they are offered without any explicit thought that they are for the sake of Hashem, are still acceptable. There. are two exceptions to this rule: the Korban Chatas (offering for having
committed certain sins inadvertently) and the Korban Pesach, which both have to be offered explicitly for Hashem's sake, otherwise they are invalid.
The reason is because these two offerings are both for having become distant from Hashem's holiness. The further from Hashem one has become, the closer to Him one needs to get, so the Korban Chatas has to be offered with an explicit intention that it is for Hashem's sake, in order to return to Him as closely as possible.
Rabban Gamliel says that the same applies to eating the Korban Pesach. It has to be explicitly for Hashem's sake, for it brings us closer to His holiness. That is why we have to say the reason for the Korban Pesach, "because He passed over" - Hashem Himself passed over the Israelite homes in order to liberate them from Egypt as soon as possible, for many of them had been worshipping idols and thereby had become very distant from Hashem's holiness. Therefore the Korban Pesach too has to be explicitly for Hashem's sake, so that we realize we have to return to His holiness.
The same reason applies to the eating of the Maror - bitter herbs. It is also a remembrance of how far the Israelites had become from Hashem's holiness. The Talmud says that originally the Egyptians gave them lighter work to do and only later heavy work.
One meaning of this is that originally they permitted them to serve Hashem, but later they prohibited them from doing so, and as a result many of the Israelites worshipped idols. Therefore, in the case of the Moror, too, we have to say the reason, which it is in order to return to Hashem's holiness after our people had become so distant that it even worshipped idols.
The same is true for the Matzah. The Torah says @varim 16:3):
"you shall eat Matzos ... so that you will remember the day of your leaving the land of Egypt all the days of your life." This means you should realize that Hashem has taken you far away fiom the spiritual impurity of Egypt and brought you close to His holiness by your fblfilling His commandment of eating the Matzah. That is why, for the Matzah, too, we have to say the reason, in order to remember to come closer to His holiness.
MaHaRShA, Chiddushei Halachos on Pesachim 11 6a
W HAT OBLIGATION DON'T WE FULFILL IF WE DON'T SAY THESE REASONS?
1. Some Halachic authorities hold that if we do not say the reasons for the Pesach, Matzah and Moror, we have not fulfilled the commandment of telling the story of the Exodus fiom Egypt.
RaMBaM, Hilchos Chametz UMatzah 7:6
2. Other Halachic authorities hold that we do not fulfill the commandments to eat the Korban Pesach (during the time of the Beis
Hamikdash) and the Matzah and Moror unless we say the reasons for them when we eat them.
Avudraham, Kol Bo ch.51
3; Other Halachic authorities, however, hold that Rabban Gamliel means that if we do not say these reasons, we have not fulfilled our obligation properly, but have still fulfilled our basic Torah obligation to tell the story of the Exodus, which can be fulfilled
y according to the Torah itself even by saying a minimal few words. =..,
RUN on Pesachim 116a
,- W HAT IS THE REASON FOR THE ORDER "PESACH, MATZAH AND MAROR?
1. The Maror is in remembrance of the bitterly heavy work that Egyptians gave the Israelites to do. Why, then, is it mentioned after the Korban Pesach which is called by that name to recall how Hashem "passed over" (Pasach) the Israelite homes after they had already ceased to be slaves of the Egyptians? The reason is because the heavy work they had to do in Egypt helped speed up their Redemption so that it occurred before its originally ordained time - after only 210 years in Egypt instead of the 400 years Hashem had
' originally told our ancestor Avraham (Breishis 15:13). Therefore the Maror is actually part of the process of their Redemption, which is
: why it is eaten after eating the Korban Pesach and the Matzah,
which are both connected with the Redemption.
Rabban Gamliel holds that whoever does not say these three in their right order, first Pesach and Matzah, and then Maror, implies that he does not consider the Israelites' heavy work in Egypt to be part of the process of their Redemption, and therefore they were not entitled to leave Egypt when they did. Such a person "has not fulfilled his obligation" - his personal obligation to complete his years of enslavement in Egypt. Accordingly, he would have to return there to complete the 190 years missing from the full 400- year term!
TzeLaCh on Pesachim 116a.
HY DO WE HOLD OUR CUP OF WINE WHILE SAYING
1. At this point in the Haggada, we start singing the praises of Hashem, and the Torah rule is that song is said only over a cup of wine (Brochos 35a).
Tur, ch.473
A BOUT THE BLESSING "ASHER G'ALANU"
1. In our daily Shmoneh Esreh prayers we conclude the seventh blessing with the words Goel Yisrael - Hashem is the "Redeemer of Israel," present tense - but, in the concluding blessing of the Haggada, we say Gaal Yisrael, "He has redeemed Israel," past tense.
The reason is because just as we believe that He redeemed our ancestors from Egypt, so do we believe that He redeems us continually (from our troubles) and that He will redeem us soon, Amen.
Rabbi Avraham Yehoshua Heschel ofApta, Yalkut Ohev Yisrael, Likkutim.
2. When a Jew says this blessing on the night of Pesach, believing with perfect faith in the words he is saying, "that He has redeemed us and redeemed our ancestors fiom Egypt," it arouses in Heaven an auspicious moment when everyone can pray to Hashem to be redeemed from all his personal forms of "exile" and troubles, and his prayer is accepted for a spiritual and physical redemption, because the night of Pesach is a time of redemption for every individual. We only need to prepare ourselves for this.
ibid
WHY DO WE WASH OUR HANDS NOW A SECOND TIME?
1. Although we have already washed our hands before eating the Karpas, we wash them again now before the meal. The reason is because during the time we have spent saying the Haggada, our mind has been diverted fiom paying attention to keeping our hands clean, and this is considered an interruption between washing the hands and eating the meal, so we have to wash them again.
Talmud, Pesachim 11 6a
WHY DO WE FIRST RAISE ALL THREE MATZOS?
1. We have to start off meals on Shabbos and Yom Tov with "Lechem Mishneh" - two complete loaves (or Matzos) - as a remembrance of the double portion of Manna that was found lying on the ground every Friday morning during the forty years when the Israelites were in the desert, whereas on Shabbos and Yom Tov it did not come down at all. We should hold these two loaves in both hands while saying the blessing "hamotzi." On the first evening of Pesach, however, there are two opinions among the Halachic authorities. Some hold that the broken Matzah - "Lechem oni," the "bread of poverty" (or "sufferingu) - replaces one of the ,two loaves, while others hold that it is in addition to the usual two loaves.
These authorities consequently disagree about which are the Matzos on which we say the blessing. Those who hold that the broken piece of Matzah replaces one of the two loaves holds that the blessing is said on the broken piece together with a complete
Matzah, while the other opinion holds that the blessing should be said only on two complete Matzos.
To fulfill both opinions, we hold the broken Matzah between the two complete ones while we say the blessing.
Shulchan Aruch, Orach Chayim, ch.475
W HY D O WE SAY "HAMOTZI" BEFORE THE BLESSING "AL ACHILAS MATZAH"?
1. There is a Torah rule (Pesachim 114a) that whatever occurs more frequently has precedence over what is less frequent. In this case, the blessing "hamotzi" is said all year round, whereas "a1 achilas Matzah" is said only on the evening of Pesach. Therefore "hamotzi" is said first.
w HAT IS SPECIAL ABOUT THE OBLIGATION OF EATING MATZAH?
1. It is a Mitzvas Asei (positive commandment) of the Torah to eat a K'zayis - the size of an olive - of Matzah on the first evening of Pesach, as the Torah says (Shrnos 12:18): "On the first day, on the fourteenth day of the month, in the evening you shall eat Matzos." Previously the Torah states (ibid. 1253) that the meat of the Korban Pesach should be eaten together with Matzos and Maror.
Therefore, now that unfortunately we have no Beis Hamikdash and cannot offer the Korban Pesach, there is no Torah obligation to eat Maror. Yet we still eat it today because our Sages enacted that it be eaten even now, as a separate Rabbinical obligation.
But this does not apply to the Matzah. Although the Torah says that Matzah, too, should be eaten with the Korban Pesach, there is a
separate Torah commandment to eat Matzah regardless of whether we have a Korban Pesach. This is in the above verse "in the evening you shall eat Matzos," which mentions no connection with the
- Korban Pesach. Therefore, even now when we do not yet have the Beis Hamikdash or Korban Pesach, we still have a Torah obligation
I to eat a K'zayis of Matzah on this evening.
Pesachim 120a
2. The commandment to eat Matzah on the first evening of Pesach is the only obligation from the Torah itself of eating that we still have these days. Unfortunately, we can no longer fulfill the
: commandments of eating the Korban Pesach and other offerings : (eaten by the Kohanim and their families, or by those who brought certain
offerings) in the Beis Hamikdash, nor of eating Teruma (offerings of
produce given to the Kohanim), Maaser Sheni (tithes of produce that the
owners had to eat in Jerusalem) etc.
Responsa Chasam Sofer, Choshen Mishpat I96 (Hashmatos)
W HY DO WE EAT TWO K'ZEISIM (OLIVE-SIZE AMOUNTS) OF MATZAH?
1. At the outset, we should be strict and eat not just one but two K'zeisim of Matzah, one from the top complete Matzah, and one from the second - broken - piece of Matzah. The reason is because
we have said the blessing "hamotzi" on the complete Matzah, and therefore we should preferably eat a whole K'zayis of it, and we have also said the blessing "a1 achilas Matzah" on the broken Matzah, so we have to eat a K'zayis of it to fulfill our obligation.
Magen Avraham on Orach Chayim ch.475, para.4
2. Some Halaciiic authorities hold that "hamotzi" is said on the top, whole Matzah, and "a1 achilas Matzah" is said on the middle, broken Matzah, while others hold the opposite, that "harnotzi" is said on the broken Matzah and "a1 achilas Matzah" is said on the whole Matzah. Therefore we are strict and eat a full K'zayis from
each of the two Matzos in case it is the Matzah on which we have said the blessing "a1 achilas Matzah" for our obligation to eat Matzah on this evening.
Shulchan Aruch HaRav, 575-5
3. The Talmud (Nazir 23a) says that if one eats the Korban Pesach with the intention of deriving physical benefit fiom it and not in order to fulfill the Mitzva to eat it, he has not fulfilled the Mitzva in the best way.
Similarly, if we would say both blessings, "hamotzi" and "a1 achilas Matzah," on a single K'zayis of Matzah, it could dilute the purity of our intention in fulfilling the Mitzva: "Hamotzi," like all blessings before eating food, is said because we may not derive any benefit fiom this world without first thanking Hashem. Therefore, by saying this blessing, we show that we wish our body to derive physical benefit fiom the food. By saying it before eating the Matzah, it dilutes the purity of our intention to fulfill the commandment of eating Matzah for its own sake.
For this reason, we eat the amount of two K'zeisim, one K'zayis with the intention of fulfilling the Mitzva for its own sake, and the other so that the body may derive physical benefit fiom eating it as implied in our saying of the blessing "Hamotzi."
Hagadas Or Hachama, pp.19-20.
W HY D O SOME EAT THE FIRST K'ZAYIS FROM THE BROKEN MATZAH?
1. The broken Matzah is called (Devarim 16:3) Lechem Oni - "the bread of poverty." A poor man usually eats broken pieces of bread.
Therefore the first K'zayis of Matzah, which is the main one with which we fulfill our Torah obligation of eating Matzah, and also the Afikoman, are eaten fiom the broken Matzah.
Vilna Gaon
W HAT DO WE NEED TO HAVE IN MIND WHEN WE EAT THE MATZAH?
1. Our intention should be that we wish now to fulfill the Mitzvas 5 Asei - positive commandment of the Torah - of "in the evening you 4
C shall eat Matzos" (Shmos 12:18).
2. We should have in mind the reason for the Mitzva of eating Matzah, which is that we left Egypt in a hurry, as the Torah says
; (Shmos 12:17): "And you shall guard the Matzos [from leavening], for : in the middle of this day [i.e. in a hurry] I have taken out your : legions from the land of Egypt." Hashem did not wait even for a ' moment longer than necessary.
This reason that the Torah gives for guarding the Matzah from
: leavening is what we should have in mind when we fulfill the commandment to eat the Matzah.
Derech Pikudecha, Mitzva 10, Chelek Hamachashava 1
3. We should have in mind the reason for the Mitzva of eating Matzah, which is in order that we should have the correct faith in Hashem, and to know that there is no power other than His.
This is indicated in the verse "And you shall guard the Matzos, for in the middle of this day I have taken out your legions from the land of Egypt": "You shall guard the Matzos" to ensure that they remain the same as when you made them, and that they not be allowed to change (into Chametz) on their own. This is because "in the middle of that day" - in the middle of the fifteenth day of Nissan, at the very height and greatest power of the month represented in the signs of the zodiac by a lamb, which the Egyptians had made their idol, Hashem took us out of Egypt, thereby showing us that their idols had no power.
Likewise we should realize that everybng happening in the world, even what seems to be the normal course of nature, is all
from Hashem, and that nothing happens on its own. This teaches us to have the correct faith in Hashem.
It is for this reason that the Zohar (see 11 183b, 41a) calls Matzah "the food of faith," because the Matzah remains flat as when we made it, and nothing happens to it on its own. Likewise the world, even the normal processes of nature, are created and controlled only by Hashem Himself.
Bnei Yisaschar. Nissan, Maamar 4, Dmsh I
W HY ARE THE MATZOS ROUND?
1. The Torah states (Shrnos 12:39) that "They baked the dough that they took out of Egypt into unleavened cakes" - "Ugos Matzos" in Hebrew. "Ugos" means circular.
Responsa MaHaRY Asad, Orach Chayim 159
2. Matzah is called (Devarim 16:3) Lechem Oni - the "bread of poverty." Poverty is a wheel of fortune that turns around, at times affecting some and at other times affecting others. Therefore the Matzah is round.
Orach Chayim
WHAT IS THE SPECIAL IMPORTANCE OF EATING MATZAH?
1. Whoever eats Matzah, in accordance with the Halacha, all seven days of Pesach, is as if he becomes a partner with Hashem in creating the world.
Rokeiach, Hilchos Pesach
2. Eating Matzah for the Mitzva brings holiness into all our limbs. Therefore we should prepare our body and mouth to be fitting to receive this sacred food. This is the meaning of the verse (Vayikra
6:9): "It shall be eaten unleavened [Matzos] in a holy place" - Matzos, when eaten, should be received into a body that has become a "holy place" by preparing it and sanctifying it for this great Mitzva.
Tgeres Shlomo, Pesach
3. "In the evening [ba'erev] you shall eat Matzos" (Shmos 12:18). Erev - "evening" - can also be translated from the word Arev, "sweet." The Torah tells us to cherish and regard as "sweet" the
; Mitzva of eating Matzah, for we get to perform it only once a year.
ibid
W HAT SPECIAL PROPERTIES DOES EATING MATZAH HAVE?
1. The Zohar calls Matzah "the food of faith." Eating Matzah has the special property of reinforcing our faith in Hashem.
Zera Kodesh
2. The Torah states (Shmos 13:7-9): "Matzos shall be eaten through the seven days ... And you shall tell your son on that day saying 'Because of this G-d did it for me when 1 left Egypt."And it shall be for a sign on your arm and for a reminder between your eyes, so that
: the Torah of G-d may be in your mouth, for with a strong hand 1
; brought you out of Egypt." These verses show that the Mitzvos of eating Matzah and wearing Tefilin are connected.
Our Sages tell us that we do not don Tefilin on Shabbos and Yom Tov because the Torah calls them a "sign" and therefore we do not need Tefilin, which is also called a "sign." Tefilin is a "sign" demonstrating our acceptance of G-d's sovereignty - "accepting the yoke of the kingdom of Heaven," as our Sages call it. The "sign" of acceptance of Hashem's sovereignty on Pesach is by eating the Matzah - as indicated in the above words "so that the Torah of G-d may be in your mouth," obeying Hashem and fulfilling His Torah by eating Matzah with "your mouth."
Maor Vashemesh on these verses.
3, In Psalms (40:9), King David says: "And Your Torah is in my stomach." Perhaps he is alluding to the Matzah that we eat on Pesach, thereby bringing the "Torah" - the food eaten in fulfillment of the Torah's commandment - into our stomach.
Toras Emes, Shabbos after Pesach.
4. The Zohar (see Zohar 11, 183b) states that Matzah is called "the food of healing." In other words, eating the Matzah heals the body spiritually, which means that one comes closer to Hashem. Thus when the body eats Matzah, it is just as if one has offered sacrifices, which are called "Korbanos" - deriving from a word meaning "coming close" to Hashem - in the Beis Hamikdash, for the Korbanos, too, are usually eaten.
nyeres Shlomo, Shabbos Hagadol
5. The Torah states (Shmos 23:14-15): "Three pilgrimage holidays shall you celebrate for Me during the year. You shall observe the holiday of Matzos ..." The fact that the Torah states the observance of eating Matzos immediately following the obligation to go up to the Beis Hamikdash for the Shalosh R'galim - the three pilgimage holidays of Pesach, Shavuos and Sukos - shows that the two subjects must be closely connected. Perhaps the Torah is indicating that by observing the commandment to eat Matzah on Pesach evening while we are in exile, we will eventually be enabled to have the privilege of going up on pilgrimage to the Beis Harnikdash.
Or Lashamayim, Parshas Mishpatim
6. When Moshe related to the Children of Israel the commandments of Pesach, including the commandment of eating Matzah, he said (Shmos 12:24): "You shall observe this matter as a Chok [literally: decree] for you and your children forever." The word Chok sometimes means also a stipend of food or livelihood (see Breishis 47:22, for example). Perhaps the Torah is indicating that by filfilling the commandment to eat Matzah, we and all our descendants will deserve to be provided with our livelihood.
Zera Kodesh, Pesach
7. Our Sages tell us in the Midrash that "the Jewish people are provided with livelihood only in the merit of their faith." The Zohar states that Matzah is "the food of faith." Therefore, when we filfill
the commandment to eat it, we do so as an act of faith in Hashem. Accordingly, we deserve to receive His bounty, that He should fulfill everything we ask of Him.
Bnei Yissaschar, Maamar 4:5
8. The Simanim of the Seder, "Matzah, Maror, Korech," come i together. This may mean that in the merit of eating the Matzah, we j cause that "Maror Korech" - "MaROR," which has the same : numerical value (446) as MaVeS, meaning "death," is "wrapped up"
(the meaning of "Korech") and concealed, so that we are privileged to have a good life.
Yismach Yisrael, Pesach 21
9. In the merit of eating the Matzah, we are privileged that all the food we eat throughout the year can likewise become sanctified.
Pri Tzaddik, Breishis
10. The Talmud (Pesachim 115b) translates the Torah's term for Matzah, "Lechem Oni" (literally: bread of suffering"), as the bread "upon which we give many answers" (Oni from a word meaning answer).
This refers not only to the answers we give to our children's questions but also to Hashem's response to our cries to Him for help (as in the verse - Psalms 20:2 - "May G-d answer you on the day of distress...").
By eating the Matzah, we merit that Hashem answers all our prayers and grants us what we need.
Rabbi Yehoshua Rokeiach, second Belzer Rebbe
11. The Torah states (Shmos 12:8): "and Matzos upon bitter herbs shall they eat it [the Korban Pesach]." Perhaps the Torah is indicating that we should eat the Matzos in the same way as we eat the Maror, which is bitter so that we cannot enjoy it. Likewise we should eat the Matzah not for the sake of deriving any enjoyment fiom it but purely in order to hlfill the Mitma.
Yitav Panim, Shabbos Hagado128
12. The Zohar (11 183b) states that in the merit of eating Matzah on Pesach, we are saved from harsh treatment on the yearly Day of Judgment of the world on Rosh Hashana.
This may be indicated in the Torah verse (Shrnos 13:4): "Today you are going out, in the spring month": In Iyov (Job 2:1), the word "today" is translated by the Targum (authoritative Aramaic translation) as "the day of the great judgment." Accordingly, when the word "today" occurs elsewhere in the Torah, it alludes to the Day of Judgment on Rosh Hashana.
This verse can therefore be translated: "Today," on the Day of Judgment of Rosh Hashana, "you go out" free of any guilt in your judgment, as a result of "the spring month" - the Matzah you ate on Pesach in the spring month of Nissan.
Divrei Yechezkel, Parshas Bo
13. The Mishna (Kiddushin 39b) says that "Whoever does one Mitzva, is treated well [from Above] and his life is lengthened." This "one ~ i t z v a " may refer to the very first Mitzva of the Torah that was given to the whole Jewish people (see Rashi on Breishis 1 :I), the Korban Pesach, which was eaten together with Matzah. Since, unfortunately, we cannot presently fulfill the Mitzva of the Korban Pesach itself, the "one Mitzva" referred to in the Mishna is now that of eating Matzah, which is considered in many ways as a single Mitzva with the Korban Pesach.
Therefore, by fulfilling the Mitzva of eating the Matzah, we can be privileged to attain long life and to see the arrival of our righteous Moshiach, may it be speedily in our time, Amen.
Tiyeres Shlomo, Acharon She1 Pesach
14. The Mitzva of eating Matzah is so great that it reaches through the highest heavenly worlds - which expectantly wait and hope for Jews to eat Matzah with the proper intentions. True Tzaddikim have yearned so excitedly for this Mitzva that their souls
almost left their bodies when they actually fulfilled it. Even when ordinary Jews, who have little idea of such deep intentions, fulfill it simply because G-d has commanded us to eat Matzah, it has the effect of penetrating the highest heavens. Unfortunately, we lack the capacity to truly grasp this Mitzva's far-reaching effect on the highest spiritual worlds. If we were able to grasp it, we too would experience an amazing longing to filfill this Mitzva.
Haggada of Rabbi Yoel Teitelbaum, Satmar Rebbe
W HY DON'T WE MAKE THE BLESSING "SHEHECHEYANU" ON EATING THE MATZAH?
1. Because we have already fulfilled the obligation to say it with the blessing Shehechayanu said at the end of Kiddush, which refers also to all Mitzvos of this evening.
Avudraham
2. Because we have already said the content of the blessing "Baruch ... shehecheyanu v'kiy'manu v'higiyanu lazman hazeh" ("Blessed is He Who has granted us life and sustained us and enabled us to reach
this occasion") by saying the blessing that concludes the Haggada, "Baruch ... asher g'alanu ... v'higiyanu halayla hazeh le'echol bo Matzah ulmaror ..." - "Blessed is He Who has liberated us ... and enabled us to reach on this night [the opportunity] to eat Matzah and Maror ..."
Rokeiach, ch.371
I MAROR I W HAT IS THE SPECIAL QUALITY OF MAROR?
1. The renowned Gaon, Rabbi Akiva Eiger, promised that whoever fulfills the obligation to eat Maror eagerly and joyously will certainly not feel its bitter taste.
Chgt Ham'shulash, p.205
WHY DO WE EAT A K'ZAYIS (OLIVE-SIZE) OF MAROR?
1. The Torah, when referring to the Maror eaten together with the Korban Pesach, states: "and Matzos, with bitter herbs, shall they eat it" (~hmos 12:8). The term "eating" is used in reference to the Maror, and an olive's size is the minimum that the Torah considers eligible to be called "eating." Therefore we must eat a K'zayis.
S e f r Y'reim Hashalem, ch. 94
2. Maror is compared to the Korban Pesach and Matzah. Just as the minimum that must be eaten of these is a K'zayis, because the Torah uses the term "eating" in reference to them, so must we eat a K'zayis of Maror.
Shaagas Aryeh, 100
3. We would not need to eat a full K'zayis of Maror just to fulfill our obligation. But we have to eat a full K'zayis because we say a special blessing on it - "a1 achilas maror."
Rosh, Pesachim ch. 10, 25.
4. Every Mitzva of eating is fulfilled only by eating a minimum of a K'zayis.
Pri Megadim
5. The Torah tells us to eat Maror as a remembrance of how the Egyptians embittered the lives of the Children of Israel. Less than a K'zayis would not be considered as a remembrance.
Mishna Brura, Shaar Hatziyun, ch.475, 12
W HY IS THE MAROR, A REMEMBRANCE OF OUR SUFFERING, I
EATEN AFTER THE MATZAH, WHICH ALLUDES TO OUR j i
LIBERATION THAT CAME LATER? i t
1. In the Torah, the obligation to eat Matzah is mentioned before 1 the obligation to eat Maror: "and Matzos, with bitter herbs, shall they eat it" (Shmos 12:8). i
r
RaShBaM on Pesachim 114a i s
2. By eating the Maror after the Matzah, we show that even after our liberation, we have not forgotten the bitterness of our exile, and we should constantly thank Hashem for having liberated us.
3. The fact that the Torah commands us to eat Maror in order to remember how the Egyptians embittered our lives indicates that the bitter experience was a necessary ingredient in our liberation, for without the bitter suffering there would have been no liberation.
Ahavas Yisrael, Pesach
4. It was only after the Children of Israel were liberated fkom Egypt and were elevated to a higher spiritual level, that they were able to realize what a bitter exile they had endured, which therefore required such a great liberation. Consequently, we eat the Maror only, after the Matzah, because only after the liberation did they realize the full extent of their bitter exile.
Chiddushei HaRlM
5. The exile of the Children of Israel in Egypt was supposed to last 400 years (see Breishis 1513). It was only because the Egyptians enslaved them so heavily and bitterly that it was shortened to 210 years. Since the bitterness of their slavery was the cause for their speedier liberation, it was an essential ingredient in that liberation, and therefore we eat Maror after the Matzah, which is connected with the liberation.
Haggada of Rabbi Yoel Teitelbaum, Satmar Rebbe
6. While experiencing troubles, it is best, as much as possible, to avoid talking about them, in order not to heighten one's sorrow.
Only after we are saved from the troubles should we tell and remind ourselves of them in order to express our gratitude to Hashem for saving us.
Therefore we fblfill the Mitzva of eating Matzah before that of eating Maror, for before eating Matzah, which is in remembrance of
the liberation, we cannot eat Maror, because as long as we have not yet been liberated, it is improper to talk about our troubles. Only after we remember our liberation by eating Matzah are we able to eat Maror and remember how bitter were our servitude and troubles, so that we can thank Hashem for saving us.
However, we might ask that since the Exodus from Egypt actually took place only the next day, on 15 Nissan, why do we eat Maror on the previous evening when the Children of Israel had not yet been liberated? Surely we should not be telling about our troubles at that time, which is before the liberation? The answer is that the start of the liberation was on the previous night, for, after the plague of the firstborn, Pharaoh gave them permission to leave. Therefore we can eat Maror even on the previous evening at the Seder, before the time of the actual Exodus.
Divrei Yoel, Chanuka, 24
7. When the Children of Israel were in Egypt, they did not realize how their holy souls, too, were in spiritual exile. Only when they ate the Matzah, which, as quoted above fkom the Zohar, is "the food of healing" that heals the soul, did they feel that their souls were now revealed in them, and they realized how their souls had been in exile. Therefore we eat the Maror after the Matzah.
Migdalos Merkachirn
W HY DO WE DIP THE MAROR IN CHAROSES?
1. The Maror used to have a harmkl poison in it that was neutralized by the sharp fluid of the Charoses.
Pesachirn 115b
2. Since the poison is no longer prevalent these days, we dip the t
Maror in Charoses only to fulfill the obligation of our Sages, as a remembrance of the clay the Children of Israel used for making i bricks in Egypt. i
Shulchan Aruch HaRav. 475:ll :
W HY AREN'T WE CONCERNED ALL YEAR ABOUT THE POISON IN THE MAROR?
1. This poison in the Maror is no longer prevalent these days.
Shulchan Aruch HaRav, 475: 11
- 2. When we fulfill a Mitzva, the Satan may come before the
: Heavenly Court to accuse us of insincere motives. Since the Maror
: has a potential to harm us, the Satan's accusations could actually : cause us harm, G-d forbid. Concerned about this possibility, our
Sages obligated us to dip the Maror in Charoses to neutralize the poison.
During the rest of the year, however, when eating Maror is not a Mitzva, the Satan makes no accusations in connection with the Maror. Therefore our Sages had no need to obligate us dip Maror in
: Charoses through the rest of the year.
Haggada ofRabbi Yoel Teitelbaum, the Satmar Rebbe
W HY DON'T WE SAY THE BLESSING "BORE1 PRI HAADAMA" ON THE MAROR?
1. We have already said the blessing Borei Pri Haadama on the Karpas (and we had in mind that it is for the Maror, too - see above, section
"Karpas").
2. According to some Halachic authorities, Maror is considered among foods that are part of the meal (because it arouses an appetite), and therefore the blessing Hamotzi on the Matzah has exempted it from requiring a blessing of its own.
3. When we eat the Maror, we derive no pleasure from it, eating it only as a remembrance of how the Egyptians "embittered their lives." Therefore no blessing is necessary for the Maror as food.
Chok Yaakov, ch.473,29
4. Since the Maror is a remembrance of our bitter experience in slavery, it is inappropriate to say for it two blessings, both Borei Pri Haadarna and A1 Achilas Maror.
Seder Lei1 Pesach
W HY DON'T WE SAY A SPECIAL BLESSING "AL ACHILAS CHAROSES"?
1. The obligation to eat Charoses is only secondary to that of eating of the Maror, so it is exempted by the blessing said on the Maror.
Tur, ch.475
2. In the Mishna (Pesachim 114a), only one of the Sages holds that eating Charoses is a Mitma, while the other Sages disagree, holding that we eat it only because it neutralizes the poison of the Maror. Since most of our Sages hold it is not a Mitzva, therefore we do not say any blessing on it.
Pri Chadash 473:5
3. Even the opinion that holds eating Charoses to be a Mitzva would not hold that our Sages enacted a special blessing for it, because it is only a reminder of the clay the Children of Israel had to use to make bricks.
Kol Bo
4. Since the Maror is in remembrance of the bitter slavery in general, and the Charoses is a reminder of just one detail of it, the blessing on the Maror exempts also the Charoses from the need to say a separate blessing.
Hamanhig
5. The Halacha requires us to shake the Charoses off the Maror in !
order not to neutralize the latter's bitterness. Very little Charoses then remains, so we cannot say a separate blessing "a1 achilas charoses" - "for eating Charoses" - for that would require eating at "
least a K'zayis of it, since eating less than a K'zayis is not considered by the Torah to be eating.
- Siddur of Rabbi Yaakov Emden 4
3 6. During the time of the Beis Hamikdash, we could not say a
1 separate blessing on the Charoses, because it was an obligation enacted by o w Sages, whereas Maror was a Mitzva from the Torah
i itself to be eaten together with the Korban Pesach. Now that we
; unfortunately no longer have the Korban Pesach, and the Mitzva to : eat Maror, too, has become an obligation enacted by our Sages, we
still continue the original practice of saying a blessing for the Maror but not for the Charoses.
Responsa RaDBaZ III, 544
W HY DO WE EAT THE "KOREICH?
1. At the time of the Beis Harnikdash, Hillel Hazaken (the original Hillel, father of the dynasty of heads of the Sanhedrin for
; many generations) heId that one could not fuIfill the Mitzvos of Korban Pesach, Matzah and Maror, separately. According to the Torah, he held, in order to fulfill the Mitzva one had to "wrap" together at least a K'zayis each of the Korban Pesach, Matzah and Maror and eat them together. He learned this from the Torah's command concerning the Korban Pesach (Barnidbar 9:ll): "..on Matzos and bitter herbs they shall eat it." The other Sages, however, held that one did not have to wrap them together but could fulfill the Mitzvos by eaten them even separately. Both opinions - of Hillel and the other Sages - are valid because neither was ever ruled to be the final Halacha.
But now that the Beis Hamikdash is unfortunately destroyed and we have no Korban Pesach, we can no longer fulfill the Mitmos of eating Matzah and Maror by eating them only together, even according to Hillel. The reason is because eating Matzah on Pesach evening remains a Mitzva from the Torah itself even now, while eating Maror is now only an obligation enacted by our Sages in memory of its being eaten in the Beis Hamikdash together with the Korban Pesach.
Therefore, if we would eat Matzah and Maror only together, the Maror, which is now only a lesser, Rabbinical, obligation, would dilute the taste of the Matzah, which is still has the higher importance of a Mitzva from the Torah itself, so eating them together could not fulfill the Mitzva of eating Matzah.
Hillel, too, would agree that these days Matzah has to be eaten on its own in order to fulfill its separate Torah obligation. On the other hand, in order to fulfill the obligation of our Sages to eat Maror, he would hold that, even today, the Maror has to be eaten together with Matzah, just as it was eaten then together with the Korban Pesach and Matzah. In his opinion, when our Sages enacted the obligation to eat a K'zayis of Maror now, they included an obligation to eat a K'zayis of Matzah together with it - in addition to the Torah obligation of first eating Matzah on its own.
The other Sages who disagree with Hillel and hold that the Korban Pesach, Matzah and Maror may be eaten separately, would agree that they were also allowed to be eaten together at the time of the Beis Hamikdash, for all three were then Mitzvos of the Torah itself. Now, however, they would not agree that we can fulfill the obligation to eat Maror by eating it with Matzah. Since eating Maror now is a Rabbinical obligation, while eating Matzah together with it is not at all obligatory in their opinion, the Matzah eaten for no purpose would dilute the taste of the Maror, so that eating them together could not fulfill our Sages' obligation to eat Maror.
9he S& 9&
Therefore, after eating the Matzah on its own to fulfill the Mitzva of the Torah, we then make the blessing and eat a K'zayis of Maror separately, to fulfill its obligation according to the other Sages - the majority opinion. Then, to follow the opinion of Hillel, too, we eat a second K'zayis of Maror together with another K'zayis of Matzah.
Pesachim 115a, Tosjfos ibid., Shulchan Aruch HaRav 475:15-18
W HAT CAN WE LEARN FROM THE KOREICH?
1. On the verse (Eicha 3:15), "He filled me with bitter herbs, he satiated me with wormwood," the Midrash states: "He filled me with bitter herbs" refers to the night of Pesach; "he satiated me with wormwood" refers to the night of Tisha B'Av" (the 9th day of Av, anniversary of the destruction of both the first and the second Beis Harnikdash).
A possible explanation: When we had the Beis Hamikdash, we used to eat but one K'zayis of Maror, together with the Korban Pesach. Now, however, that the Beis Hamikdash is unfortunately destroyed, we have to eat two K'zeisim of Maror, one on its own and another together with Matzah.
This is the meaning of the verse according to the Midrash: "He filled me with bitter herbs" refers to the night of Pesach, when we become full by having to eat not just one but two K'zeisim of Maror
- because "he satiated me with wormwood" on Tisha B'Av, when the Beis Hamikdash was destroyed, as a result of which we no longer eat just one K'zayis of Maror.
The Vilna Gaon
2. Rabbi pinchas HaLevi Horowitz (Rav of Frankfort, Germany,
around 1800) is known as the Baal Hafla'a, after the name of one of his renowned Torah works. He told how once he asked his master, Rabbi Dov Ber, the great Maggid of Mez'ritch (successor of the Baal
Shem Tov as leader of the Chassidic movement), how the Torah can expect one to "bless Hashem for the bad in the same way [i.e. with the same
feelings] as he blesses Him for the good" (Mishna Brochos 9:4). The Maggid told him to go ask this question of one of his other great disciples, Reb Zusha (of Annipoli).
Reb Zusha - who was known to live in extreme poverty and suffering - replied that he had never in his life felt anything to be bad, for everything that Hashem did to him was only good, even what appeared to be the opposite.
This is the lesson of Koreich: We wrap Matzah, which reminds us of the liberation from. Egypt and alludes to the future Redemption, together with the Maror, which reminds us of our exile - in Egypt and now again - to indicate that all is really good, for everything comes from Hashem, although we cannot always perceive it.
W HY DOES THE TEXT SAID BEFORE EATING KOREICH QUOTE THE TORAH VERSE REFERRING TO THE PESACH
SHElNl (Barnidbar 9: 1 I), NOT THE ONE REFERRING TO THE MAIN KORBAN PESACH (Shrnos 12:8)?
1. The verse in Shmos, "they shall eat the meat [of the Korban Pesach] ... and Matzos, on bitter herbs they shall eat it," indicates, as the Mechilta notes, that one should eat the Korban Pesach even if one does not have Matzah and Maror. RaMBaN's commentary, too, notes that the simple meaning of the verse is that "Matzos" is an object of the first phrase "they shall eat," not the second, which refers to an extra obligation of eating the Korban Pesach only with bitter herbs, but not necessarily with Matzah.
Therefore this verse cannot be quoted as a proof for Hillel's opinion that Matzah, too, must be wrapped together with the Korban Pesach and Maror.
Only the verse in Barnidbar, "on Matzos and bitter herbs they shall eat it" - referring to the Pesach Sheini sacrifice brought on 14 Iyar if one could not bring a Korban Pesach on 14 Nissan - can be
.- quoted as proof for Hillel's opinion that Matzah, too, should be
... wrapped together with the Pesach and Maror, and from that verse
,.., Hillel would deduce that the same rule applies to the original - Korban Pesach.
RaShaSh on Pesachim 115a
2. Unfortunately, when we eat the Koreich of Maror and Matzah now, we have no Korban Pesach. Therefore we first say this text, quoting this verse that refers to Pesach Sheini, as a prayer to Hashem that although we havi been unable to offer the Korban Pesach now in time for Pesach, may we be privileged to be able to 1 bring a Pesach Sheini sacrifice in the Beis Hamikdash next month,
i which, we pray, will already be after our Redemption by the
I Moshiach.
4 Rabbi Shalom Rokeiach, first Belzer Rebbe
4 The Rav of Lemberg (Lvov) at that time was Rabbi Yosef Shmuel
! Natansohn, renowned author of the Responsa Shoe1 Umeishiv.
g When he heard of the above observation by the Belzer Rebbe, he
: asked: The Halacha rules that only individuals may offer a Pesach Sheini offering on 14 Iyar, not the whole Jewish people. Therefore, if the Moshiach comes between 14 Nissan and 14 Iyar, surely we will still be unable to offer any Korban Pesach even on Pesach
' Sheini? When this question came back to the Belzer Rebbe, he replied that there is a disagreement between the Sages in the Talmud Yerushalmi (Pesachim 9:l): Rabbi Yehuda is of the opinion that even a large public group may offer a Pesach Sheini sacrifice, as we find that King Chizkiyahu made a public Pesach Sheini celebration (Divrei Hayamim - Chronicles - 11 30:2). The Rebbe's observation was in accordance with that Halachic opinion of Rabbi Yehuda.
Haggada Kol Yehuda
W HY DO WE USE TWO PIECES OF MATZAH FOR KOREICH?
1. For the Afikomen (Tzofun), we try to eat Matzah in the amount of two K'zeisim (olive-sizes), one as a remembrance of
the Korban Pesach and the other as a remembrance of the Matzah eaten with Korban Pesach. Likewise, for Koreich, we take an extra piece of Matzah as a remembrance of the Korban Pesach which was eaten, according to Hillel, together with the Matzah and Maror.
Dvar Aharon
W HAT DO THE WORDS "SHULCHAN OREICH" INDICATE?
1. "This is the table - ShuLChaN - which is before G-d" (Yechezkel41:22). When we eat for the sake of Heaven (see Pirkei
Avos 2:12), then our table is "before G-d" and it is a true "table" - ShuLChaN. If, however, one eats merely to satisfy physical desires, the letters of ShuLChaN change into the word LaNaChaSh - "[belonging] to the Snake," the Satan and the forces of evil.
We indicate this concept in the Siman "Shulchan Oreich," which means a table that is p~operly set up to be "before G-d," and not the opposite - a table turned upside down, G-d forbid.
Avodas Yisrael
W HY DO WE START THE MEAL BY EATING THE EGG?
1. It is in remembrance of the Korban Chagiga eaten on the evening of Pesach before the Korban Pesach.
Vilna Gaon in Biur HaGRA, Orach Chayim ch.476
2. Egg in Aramaic is "Beia" which has the same root letters as the Aramaic word for "desire." The Talmud Yerushalmi therefore recommends that one of the two cooked foods we have on the Seder plate be an egg, for "the Merciful One [Hashem] desired to redeem US."
Kol Bo (quoted by Beis Yosefl, Avudraham Orchos Chayim (Lei1 Pesach, 12).
3, The Egyptians would not allow the Israelites to eat eggs (Rabbi
Avraham Ibn Ezra, commentary on Shrnos 8:22). Therefore, to show we are free fi-om their rule, we make a point of eating eggs.
4. Other foods, the more they are cooked, the softer they get.
Eggs, however, they more they are cooked, the harder they get.
Therefore we eat eggs to show that the more the Egyptians oppressed us, the stronger became our faith in Hashem.
Chasam Sofer
5. Our Sages say (Rosh Hashana lla) that Nissan is the time when we will be redeemed fi-om our present exile, too. When Pesach comes, however, and we find ourselves unfortunately still in exile, we make a remembrance of the destruction of the ~ i e i s Hamikdash and of the fact that it has not yet been rebuilt in our time. This is by eating eggs, a food eaten by mourners, to show how we mourn for the Beis Harnikdash and for being unable to offer the Korban Pesach.
Haggada Chayim Larosh, Siddur Hak'ara 3, quoting Mor Uk'tziya
6 . The first evening of Pesach always falls on the same evening of the week as does Tisha B'Av (9 AV), anniversary of the destruction of both the first and the second Beis Hamikdash. To remind
ourselves of their destruction, we eat eggs, a food eaten by mourners.
RaMA, Orach Chayim 476:6
7. Several unfortunate and ominous occurrences happened to our ancestors on 15 Nissan, which later became the first day of Pesach: a) It was the date of the "Bris Bein Hab'sarim" (the "covenant between
the pieces" - Breishis 15), when Hashem promised Avraham to give his descendants the Holy Land, but also warned him about their exile and slavery in Egypt (ibid. 15: 13).
b) It was the date when our Mother Sarah, Avraham's wife, was forcibly taken to Pharoah's palace (ibid. 12: 15).
c) It was the date when our ancestor Yaakov had to appear before Pharaoh after being reunited with his son Yosef. He mentioned to Pharaoh that his life had been difficult (ibid. 47:9), for which he was punished by having his life span reduced by 33 years, so that he lived only 147 years instead of 180 like his father Yitzchak (Midrash,
quoted by Daas Z'keinim on the verse).
d) It was the date when the Children of Israel were forced to start their hard work as slaves in Egypt.
. Because of these occurrences, Aharon and the tribe of Levi, who managed to avoid becoming slaves and were exempt fiom the work quotas of their brethren, used to keep this anniversary as a day of mourning. In remembrance of this, we eat on this night eggs, which are a food of mourners.
Chasam Sofer, Drashos (end of Drush for 7 Av)
8. The word BeYTzaH - egg - comprises four letters: Beis-Yud- Tzaddik-Hei.
Beis has the numerical value of 2, and is followed by the letter Yud, so that these two letters together indicate twice the letter Yud. This refers to Hashem's Name, which is now spelled Yud- Hei-Vav- Hei, but in future, according to the great Kabbalist,'the ARI-ZaL, will be spelled with two Yuds - Yud-Hei-Yud-Hei - like the word YiHYeH: "Bayom Hahu YiHYeH Hashem Echad Ushmo Echad - On that day [when Moshiach comes], Hashem will be One, and His Name will be One." The second half of the word BeYTzaH is the letters Tzaddik- Hei, which have the numerical value of 95. That number is also the total of the numerical values of the word YiHYeH (30) and Hashem's Name Alef-Dalet-Nun-Yud (65) - which is how His Name Yud-Hei-Vav- Hei is now pronounced.
-..- 9he S& 9&
Thus, even while we show our mourning for the absence of the Beis Hamikdash by eating an egg on this night, we show our hope
4 for the speedy Redemption as indicated in the word BeYTzaH, which totals both Names of Hashem as they will be after Moshiach comes.
Divrei Yechezk'el Hechadash, p.30
9. On the night of Pesach, we need to know the exact size of a K'zayis, the volume of a ripe olive, which is the minimum size eaten in order to fulfill each of the two Mitzvos of Matzah and Maror. Olives do not grow in our localities, so we might not always know the right size. But we can work it out from the size of an egg, which,
1 our Sages tell us, is twice that of an olive. That is why we eat eggs on this night. 3
i Imrei Emes, Scheps
i
10. Just as we comfort a mourner with eggs, so did Hashem comfort the Children of Israel after their suffering in Egypt by liberating them. Therefore we eat eggs on this night as a remembrance.
Haggada Chayim Larosh
11. The Talmud (Beitza 2b) says that "any egg laid today was completed yesterday." We therefore eat eggs on this night to learn that if we wish to have the privilege of receiving the exalted radiance of the holy day of Pesach, we need to prepare ourselves spiritually in advance.
Likkutei Yehuda
12. The Talmud (Beitza 6b) brings an opinion that "an egg is completed when it is laid." Perhaps this is why we eat eggs on this night, to indicate that even if we have not prepared ourselves at all spiritually for the great holiness of Pesach, we can still be privileged to receive it.
The compiler
W HY DO WE DIP THE EGG IN SALT-WATER?
1. Eating egg with salt-water is an antidote against the sharp taste of the horseradish we use for the Moror.
Imrei Pin'chas
2. Salt-water is in remembrance of the destruction of Sodom (Breishis 19:24-25) on this night, 15 Nissan, following which it was flooded by the salty Dead Sea ("Salt Sea" in Hebrew - see ibid 14:3). It was the night of Pesach, which is why Lot baked Matzah for his guests (ibid. 19:3).
Also, Lot's wife looked back to see the destruction and was turned into a column of salt (ibid. 19:26), as a punishment for her deliberately asking their Sodomite neighbors for salt, which Lot had requested, in order to publicize the guests' presence to the Sodomites (Midrash Breishis Rabba 51:7), so that they would come to harm them. We Jews, however, have no reason to fear such retribution, for we started our Seder with our hospitable invitation to guests: "Kol Dichfin.,." - "whoever is hungry, let him come and eat."
Seder Lei1 Pesach
W HY IS IT BEST TO EAT TWO K'ZAISIM (OLIVE-SIZES) FOR AFIKOMAN?
1. One K'zayis is in remembrance of the Korban Pesach offering, and the other is in remembrance of the minimum olive size of Matzah that had to be eaten together with it.
MaHaRIL, quoted by Turei Zahav on Orach Chayim, ch.477, para.l
2. One K'zayis is in remembrance of the Korban Pesach, and the other is in remembrance of the Korban Chaggiga offering before it.
ibid
3. We want to show our great fondness for the important Torah obligation of eating the Afikoman by eating double the minimum portion of a single K'zayis.
ibid
W HY DO WE EAT THE AFIKOMAN AT THE END OF MEAL?
1. The Afikoman is in remembrance of the Korban Pesach, which was eaten after satisfying one's hunger (by eating the
Korban Chaggiga first). Therefore it is also eaten after we are satisfied from our Yom Tov meal.
Shulchan Aruch Orach Chayim, 476:l
2. When Hashem brought us out of Egypt, it was also a preparation for the future Redemption, when He will liberate us from our present bitter exile. We wish to show that although we do not know exactly when it will come, we still believe that, in the end, He will bring the Redemption. Therefore we eat the Afikoman at the very end of the meal.
Sfas Emes
W HY IS IT CALLED "AFIKOMAN"?
1. The word "Afikoman" is composed of two Aramaic words "Afiku Man" - "bring out [more] f~od ." The Mishna (Pesachim 119b) states that "We do not conclude [the meal], after the Korban Pesach, with any Afikoman" - meaning extra food eaten at the end of the meal (such as dessert). Since the Mishna brings this rule in connection with the Korban Pesach, the rule also applies following the Matzah we now eat at the end of the meal in remembrance of the Korban Pesach. We call it Afikoman to show that it is the final food eaten at the Seder, and that after that we may eat no more.
Beis Yosef on Tur, ch. 478
2. Matzah is as beloved to us as the sweetest fruits usually reserved to be eaten for dessert at the end of a meal. Therefore we
call it Afikoman, which means "bring out to us the sweet foods," referring here to the Matzah, which is very sweet to us.
L 'vush, ch. 478
Y IS THE AFIKOMAN CALLED "TZAFUN" - "HIDDEN"?
Hidden within the Afikoman is the holiness of the Korban Pesach.
Haggada of Rabbi Yoel Teitelbaum, the Satmar Rebbe
OGETHER WITH THE AFIKOMAN, TZADDlKlM EAT THE T KORBAN PESACH!.
1. Once, at the Seder, before eating the Afikoman, the holy Tzanzer Rav, Rabbi Chayim Halberstam, known by his renowned work of Halachic Responsa as the "Divrei Chayim," spoke as follows: "The Mishna says (Arachin 13a) that, in the Beis Harnikdash, the Chamber of Lambs was never allowed to hold less than six lambs that had already been checked to make sure they had no disqualifying blemishes, so that lambs be available for offerings at all times.
. "But now that the Beis Hamikdash unfortunately has been destroyed," asked the Tzanzer Rav, "where are these six lambs?" He answered: "The six lambs were taken into the desert, where they have multiplied, and every day Eliyahu Hanovi takes from there two lambs, one for the morning offering and one for the afternoon offering (as in the Beis Harnikdash).
"Once," continued the Tzanzer Rav, "the Uiheler Rav, Rabbi Moshe Teitelbaum, known by his renowned work as the 'Yismach Moshe,' begged Hashem to be granted the privilege to see this. His wish was granted and he was shown how Eliyahu Hanovi offered up the offerings. Eliyahu Hanovi was an ordinary Kohen, and the Angel Michael served as the Kohen Gadol (the head Kohen).
"Every year, on the afternoon before Pesach, Eliyahu Hanovi offers up the Korban Pesach. All the Tzaddikim of the generation
are included in the group for which it is offered, and Eliyahu brings 3 each of them a piece of the Korban Pesach to eat. Although we are g
1 not in the land of Israel, and not in Jerusalem, where the Korban B Pesach is supposed to be eaten, Eliyahu brings them the air of the
.i Holy Land and of Jerusalem so that the Tzaddikim are actually P .* sitting in the air of the land of Israel and Jerusalem when they eat 3 1 the Korban Pesach. $ 4, "Even those not on such a high level that Eliyahu Hanovi brings 8 them a piece of the Korban Pesach to eat, nevertheless, if they are % attached to the Tzaddikim of the generation and have faith that those $3
Tzaddikim eat from the Korban Pesach, it is considered as if they have eaten of it themselves.
B s "You probably think that what I have described means a spiritual piece of the Korban Pesach. Therefore I am telling you that no, I ? mean that the Tzaddikim actually eat a physical piece of meat from
' d the Korban Pesach." He continued: "I was told that the Rebbe, Reb Zushe [of Annipoli] was once locked into a Shul, and fell asleep
t : there. When he woke up and couldn't get out, he exclaimed: 'So !
1 Zushe will fast.' As soon as he uttered these words, the angel i Michael brought him a piece of fish from the Livyasan.and wine
from the Yayin Ham'shurnar [foods to be eaten at the feast following the arrival of Moshiach]. The Rebbe, Reb Itzikel Lantzuter [Rabbi Yitzchak Yaakov, known as the Chozeh, 'Seer', of Lublin] said that the angel Michael brought him real wine and real piece of fish.
"Likewise, a real piece of the Korban Pesach is brought to the present Tzaddikirn of the generation. If you will ask how we can eat eat of the offerings of the Beis Hamikdash, since everyone these days has become Tamei by contact [even indirectly] with the dead, the Torah rule is that when most of the Jewish people are Tamei in this manner, they are allowed to offer the Korban Pesach.
"You should know that we [Tzaddikim] are now in Jerusalem and we are eating of the Korban Pesach, and Jews who believe this are considered as if they have eaten of it themselves." The Haggada of Rabbi Yoel Teitelbaum, the Satmar Rebbe zt"1, adds that when the holy Tzanzer Rav finished telling this and started to eat the Afikoman, everyone present felt as if he actually saw how the Tzanzer Rav was eating the Korban Pesach.
2. The Stropkover Rebbe, author of Divrei Menachem, added that when the Tzanzer Rav told the above, something amazing happened.
About seventy Jews were present at his Seder, and when he finished eating the Afikoman, every one of them longed to receive "Shirayim" (left-overs) of this Afikoman that was accompanied by the piece of the Korban Pesach brought by Eliyahu Hanovi. Amazingly enough, their longing was fulfilled and there were enough Shirayim for everyone present to eat a piece.
BARECH
HY IS BIRKAS HAMAZON ONE OF THE SlMANlM OF THE WsEDER?
In the second blessing of Birkas Hamazon, we thank Hashem "that You brought us out of Egypt, and You liberated us from the place of slaves," therefore Birkas Hamazon has a direct relation to Pesach and is counted among the Simanim of the Seder.
Dvar Aharon
bn THE CUP OF ELIYAHU
W HY DO WE PREPARE A CUP FOR ELIYAHU?
1. Besides the four cups of wine drunk at the Seder, we pour out a fifth cup, which we call the "Cup of Eliyahu." The reason for this name is because Halachic authorities disagree
whether or not we have to drink a fifth cup, and the final Halacha has never been decided according to either opinion, so we have to await the arrival of Eliyahu Hanavi, who will announce the coming of the Moshiach and render the final decision on all Torah laws remaining in doubt.
The Vilna Gaon
2. The later Belzer Rebbe, Rabbi Aharon Rokeach, repeated another explanation of the Vilna Gaon, that the Halachic opinion that this fifth cup is drunk is based on the words of Rabbi Eliyahu (Midrash, Yalkut Shimoni, Parshas Bo), which it is why it is called the Cup of Eliyahu after his name. The Belzer Rebbe added that the reason why this reason was revealed specifically by the Vilna Gaon .was because his own name was (Rabbi) Eliyahu!
Binas Aharon.
W HY, WHEN WE MENTION ELIYAHU HANAVI, DO WE ADD THE WORDS "MAY HE REMEMBERED FOR GOOD (AS AT
THE END OF BlRKAS HAMAZON)?
1. We ask of Hashem that when Eliyahu comes to us, it shall be in a beneficial manner. This is because we find that when Eliyahu stayed with the widow of Tzar'fas and then her son passed away, she complained (Melachim-Kings 17:18): "You have come to me to cause my sins to be remembered." RaShI (on Breishis 19:19) explains this to mean: "Before you came, Hashem saw my deeds and the deeds of my people, and I was [considered] a righteous woman among them [compared to them]. But since you have come to stay with me, compared to your deeds I am wicked." Therefore we ask that Hashein send us Eliyahu Hanovi in a manner that will be "remembered for good."
Sichos Chachamim.
W HY DOES EUYAHU COME TO THE SEDER?
1. When Hashem commanded the Children of Israel to bring the Korban Pesach offering in Egypt, He ordered them first
to fulfill the commandment of Bris Mila - circumcision - for males are allowed to eat of the Korban Pesach only if they are circumcised. Eliyahu Hanovi is the angel who attends every Jewish circumcision (Pirkei D'Rabbi Eliezer ch.29). Therefore he comes to every Seder to be able to testify before Hashem that, even today, Jews still fulfill the Mitzva of Bris Mila. He blesses the Jews in their homes, then brings the merit of their fulfillment of the Mitzvos of the Seder, together with the Mitzva of Bris Mila, to Hashem, praising the Jewish people and recommending that He redeem them from their exile. Amen.
Maamar Haminhagim, by MaHaRaM Chagiz
m OPENING THE DOOR
W HY DO WE OPEN THE DOOR WHILE SAYING "SH'FOCH CHAMAS'CHA.. ."?
1. By opening the door, we show that this night is "Lei1 Shimurim" (Shmos 12:42) - "a night of protection by Hashem" - and that we have no fear of anything, and that, in the merit of our faith, we will soon be saved and our righteous Moshiach will take us out of exile. Then Hashem will pour out His anger upon the wicked nations (who have persecuted the Jewish people).
RaMA, ch.480, quoting the MaHaRlV
2. Opening the door reminds us of the Korban Pesach offering, which could be eaten only by those previously included in the group designated to eat that offering. Therefore, before the Seder, the doors of the house where it was to be eaten were locked to ensure that no one else could enter to eat of that group's Korban Pesach, and to avoid any of its meat being taken out of the house (which is also
forbidden). Once they finished eating it, however, they opened the doors to show that others may now enter.
B'er YosefI Parshas Bo
3. Opening the door emphasizes to our children our belief that the Geula (Redemption) depends upon the coming of Eliyahu Hanovi.
We know by tradition from our Prophets that, before Moshiach arrives, Eliyahu Hanovi comes to announce the good news of his imminent arrival. Only this is the correct sign of the true Moshiach, so that we can avoid making the mistake, G-d forbid, of believing in a false Moshiach. This is an important fhdamental in our belief in the coming of Moshiach, for which we hope so much.
Therefore we open the door in honor of Eliyahu Hanovi and also pour out a cup of wine for him.
MaHaRaL
4. The Midrash says that when Yaakov came to his father Yitzchak to receive the blessings (intended for his brother Eisav), it was the night of Pesach. That is why he brought Yitzchak the meat of two young goats (Breishis 27:9) - one for the Korban Pesach and the other for the Korban Chaggiga eaten before it.
After Yitzchak finished eating the Afikoman of the Korban Pesach, he gave Yaakov the blessings. Then, "when Yitzchak finished blessing" (ibid. 27:30 - analogous to our "blessing" in Grace After
~ e a l s ) , Yaakov went to open the door for "Sh'foch Chamas'cha." Just then, Eisav arrived with the meat he had prepared for their father, in order to receive the blessings that had actually been promised to him, and he walked in through the open door. Yaakov, not wishing Eisav to be aware that he had already received the blessings, bid a hasty retreat out of the door (see Rash1 ibid.).
We see, then, that opening the door after "blessing" (Grace After
Meals) at the end of the Seder is an ancient custom dating back to the time of our Patriarchs, which is why we too open the door!
Menachem Tziyon (5th day of Chol Hamoed, para. "Lifnim ... '3
5. The Beis Hamikdash is called by the name "BIRaH" - palace (Divrei Hayamim - Chronicles - I 29:19). Our Sages tell us that the
physical Beis Hamikdash built in this world corresponds to the spiritual Beis Hamikdash built in Heaven. When the physical Beis Harnikdash was destroyed, it was actually transferred into the Heavenly realm. Now, therefore, there are two Batei Hamikdash - called "BIRaH" - in Heaven.
The numerical value of the word "BIRaH" is 217; twice that totals 434, the same as the word "DeLeS" - a door.
When Eliyahu Hanovi comes to the Seder, we ask him to help bring the Geula, when the physical Beis Hamikdash will descend from Heaven back into this world. Then the "DeLeS" now in Heaven - composed of twice "BIRaH" - will be redivided, leaving only one "BIRaH" in Heaven and the other returning to this world. Therefore we say "Open the DeLeS" - "door" - in Heaven, meaning that we ask for the DeLeS - twice "BIRaH" - to be opened up and redivided, that the physical Beis Hamikdash return to be rebuilt in this world.
Rabbi Yissochor Dov Rokeach, third Belzer Rebbe
6. The Talmud (Pesachim ) says it is advisable not to eat or drink
anything in pairs, for it could lead to danger. However, continues the Talmud, if one has seen the outside between dnnking one cup and the next, it is not dangerous. Therefore, at the Seder, when we drink four cups of wine - two pairs - we make sure, between the third and fourth cups, to open the door in order to see the outside, so that drinking the four cups should not be dangerous.
Rabbi Yoel of Propaisk
W HY DO WE SAY "SH'FOCH CHAMAS'CHA ..." AFTER POURING OUT THE FOURTH CUP OF WINE?
1. The four cups correspond to the four "cups" of punishment that Hashem will in future give to drink to the enemies of the Jewish people. Now that we are about to finish the four cups, we ask Hashem to fulfill this promise: "Pour out Your anger to the nations who do not know You ..." (Tehillim - Psalms 79:6-7).
Matteh Moshe
W HY DO WE SAY HALLEL ON THE NIGHT OF PESACH?
1. The time for saying Hallel is normally only by day, as the Talmud (Megilla 20b) says that it is derived from the verse (Tehillim 113:3) "From the rising of the sun to its setting ..." and froin the verse "This is the day Hashem has made ..." On Pesach, however, we say Hallel at night, too, because it was at midnight that Hashem lulled all the Egyptian firstborn. At that time, the Children of Israel were all locked inside their homes and sang Hallel to praise Hashem for the great miracle Therefore we too say Hallel on the night of Pesach.
Chasam Sofer, Orach Chayim ch.51
2. In Yishaia (Isaiah 30:29) it says: "The song will be yours like the night when the holiday [of Pesach, in Egypt] became holy." Therefore our Sages established that we should say Hallel on the night of Pesach, when the Children of Israel said Hallel as they were eating their Korban Pesach.
ibid
3. The night of Pesach is different than every other night of the whole year for the Zohar says that that night was as bright as daylight. Therefore, although it is not actually daytime, we are able to say Hallel then.
Sfas Emes, 5644
4. On the seventh day of Pesach, when the Egyptians were drowned in the Reed Sea, the angels in Heaven wished to sing "Shira" (songs of praise) to Hashem. But Hashem told them: "The beings I have made are drowning in the sea, and you want to sing Shira?" Since our Exodus prevented one Shira to Hashem from being sung in Heaven, therefore we compensate for it by saying Hallel ("praise" of Hashem) on the night of Pesach.
W HY DON'T WE SAY ANY BLESSING FOR THE HALLEL SAID AT THE SEDER?
1. We say a blessing for Hallel only we say it all at once.
Since, at the Seder, we divide Hallel into two, saying the first two Psalms before the meal and the rest after the meal, we say no blessing.
L'vush, ch.472
2. The Hallel said on Pesach night is in order to offer praise to Hashem for the miracle He did for us in Egypt on this night by killing all the Egyptian firstborn, which was the start of the Exodus. Therefore this Hallel is considered a Shira, a song of praise, which does not have the same Halachic status as the Hallel said on every Yom Tov, when saying Hallel is obligatory Accordingly, we do not say the blessing.
Avudraham; Chiddushei Rabbi Yitzchak Z'ev Halevi Soloveitchik (Chanuka, 3:6)
HY DO WE DIVIDE HALLEL, SAYING IT IN TWO PARTS? W 1. The first two Psalms of Hallel refer to the Exodus from Egypt, therefore we say them in the first part of the Seder, at the end of the Haggada itself, which tells about the miracles of the Exodus.
The rest of Hallel, however, refer to the redemptions from our people's later exiles, including the future Geula. Therefore the rest of Hallel is said after the meal, when we look forward to the fbture Geula.
L'vush, ch.480
2. Our saying of Hallel in two parts is not really a division, for whatever we do in between does not really constitute any interruption between the two parts. Everything - drinking cups of wine, washing hands, eating Matzah, Maror and Charoses, eating the Yom Tov meal, saying Grace After Meals etc. - is done for the purpose of a Mitzva, and is therefore of spiritual content, so that it does not interrupt between the two parts of Hallel.
Chiddushei HaRIM
3. We never nonnally interrupt in the middle of saying Hallel.
But we do so on the night of Pesach by eating the meal between the two parts - in order to differentiate from our practice during the rest of the year, so that the children will be prompted to ask questions why are doing it differently.
Seder Hayom, Seder Haggada
W HY DO WE SAY HALLEL AT THE SEDER SITTING DOWN?
1. Normally we say Hallel standing, for it is a testimony in praise of Hashem, and testimony has to be given while standing, as our Sages derive from the verse (Devarim 19: 17) referring to witnesses: "And the two men shall stand ..." On Pesach, however, when we divide our saying of Hallel into two, part of it before the meal and part after, our Sages did not wish to bother us by making us stand up twice.
Shibbolei Haleket, ch. I 73
2. The Seder is conducted in a manner of freedom. Therefore our Sages did not wish to bother us by making us stand up.
ibid
3. While we are saying both parts of Hallel, our cups of wine are on the table, and we are afraid they may be spilled if we have to get
UP. Beis Yosef, end of ch.422
HY DO WE SAY THE PRAYER "NISHMAS,.." ON THIS W Nlmn 1. On the night of Pesach, we came "under the wings [protection]
ofthe Shechina [Hashem's presence]," and He promised us he would not forsake us. This is expressed in the prayer of Nishmas: "..and do not forsake us for ever." Therefore we say this prayer on this night.
Amch Hashulchan
&3 THE FOURTH CUP
W HY DO WE SAY A GRACE-BLESSING FOR WINE ONLY AFTER THE FOURTH CUP?
1. The first two cups belong to the meal: The first cup is that of Kiddush, and the rule is that "Kiddush is said only at the place of the meal," while the second cup, drunk at the end of the Haggada, immediately precedes the meal. Therefore both are covered by Birkas Hamazon (Grace After Meals) said at the end of the meal.
The third cup, drunk at the end of Birkas Hamazon, is covered by the Grace Blessing ("Baruch ... a1 hagefen ...") said now after the fourth cup.
Turei Zahav, ch.473, para.2
W HY DO SOME SAY 'YIHI NOAM ..." AT "NIRTZAH"?
1. As we come to the end of the Seder, we may become dejected, thinking that perhaps we have not fulfilled all its Mitzvos properly, and if only we could start the Seder all over again, we would conduct it more devoutly. Hashem accepts these thoughts, considering it as if we have indeed conducted the whole Seder again. Therefore many say "Vihi Noarn ..." - "May the pleasantness of Hashem, our Master, be upon us, and establish the accomplishment of our hands upon us ..." - in other words, please, Hashem. accept our deeds.
Rabbi Yissochor Dov Rokeach, third Belzer Rebbe
W HAT IS THE INNER MEANING OF "NIRTZAH"?
1. After Moshiach comes, Hashem's Name that is now spelled Yud- Hei-Vav-Hei, will be spelled with two Yuds -
Yud-Hei-Yud-Hei - like the word YiHYeH: "Bayom Hahu YiHYeH Hashem Echad Ushmo Echad" - "On that day [when Moshiach comes], Hashem will be One, and His Name will be One." YiHYeH has the numerical value of 30. Together with the numerical value of Hashem's Name Alef-Dalet-Nun-Yud (65) - which is how His Name Yud-Hei-Vav-Hei is now pronounced - the two Divine Names total 95.
We ask Hashem that, in the merit of the Mitzvos we have fulfilled at the Seder, He should cause to shine forth that it should become "NiR-TzaH" - which comprises the Hebrew letters of NeR, a "lamp," together with Tzaddik-Hei, which has the numerical value of 95, signifying the Names of Hashem that will revealed when Moshiach comes. In other words, the word N~RTZ& itself is a prayer to Hashem to bring Moshiach, when the exalted levels of Divine radiance will be revealed.
Dvar Tzvi
W HY IS "L'SHANA HABA'A BIRUSHALAYIM" - "NEXT YEAR IN JERUSALEM" SAID ONLY AFTER THE PESACH SEDER AND
AT THE END OF YOM KIPPUR?
1. The Talmud quotes two opinions when the future Geula (Redemption) will take place - one that it will be in the month of Nissan and the other in the month of Tishre.
Both opinions are part of the Torah, so both are true: Perhaps in Nissan will be the specific Geula of each individual, and in Tishre will be the general Geula, when Hashem will "remove the spirit of impurity from the world" so that every being will recognize that this world has a single Creator.
Therefore at the climax of Nissan, at the end of the Seder, and at the climax of Tishre, at the end of Yom Kippur, we proclaim and pray that "Next year [may we be] in Jerusalem," in the rebuilt Beis Hamikdash.
Yismach Moshe, Pesach
I F WE AWAIT THE GEULA M R Y DAY, WHY D O WE ASK FOR "NEXT YEARu?
1. We do indeed await the arrival of Moshiach every day. But when he comes, the miracles then will be greater than those of the Exodus from Egypt, as the Talmud (Brachos 4a) says, that the miracles of the Exodus will be insignificant in comparison to those of the fbture Geula. Then, too, will be revealed the purpose of this world's creation. Accordingly, a new system of counting the years will begin - the years since the Geula. Therefore we ask for "next year," meaning that we should immediately be privileged to start the new system of counting years, which will begin as soon as Moshiach arrives, may he come speedily in our days. Amen.
Divrei Yoel
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.HI?! :; 5~ qsrp :qv~i pynj 7 s .yg la, :: nee! :;bp . ~ ~ 8 5 ~ ; ! NTH ~5 : q ~ n ~ ! I I TI '3 qpjrpn . .:I nlwq81, , T ' p a w I - 7 ?! :?to .rv:? q2~g:1
T I T
:;ho yo??l RY 5y .nV?qD :$ :e:av DqYG d .'nk '2:k
: p T T I ~ h y $ snutt~ ~ i q DV 797; vnh
On the seder night end hare. on all other nights continue:
or92 t13n~ ;1yn q f ~ '1q4 'nr~n 5~ qynyn ybq ay nar 7 7 t
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n! '1x01 a;; 2 78 :a;h ap\r~~y;l! ayne ayby ac:,y~ 5yn a7qn DQ-II~! n?;a; n y Inn ~5 ap-119) ;~il: tft! a:@? 5~ I ~ 3 x 5 Y I - I 5y ;1k& 9y n! a ~ n ~ ! :q) 2 '1q5 il$g ~ 4 5
tin $3 T nn -t v * ~ in: DN T n r m p : . n5 niyn33 T. n n y n T-: T nn Y nrg? ng R? 1'8 D:?v! . n14p T . 729 T nine n :i$ 393; 118 ; U ; I ~ B T . T in*? n*Lu T v T v : n*;! n ~ i n DX D :q y a ~ ~ .,: %. ~ i r a unin& n t w ~ *?WI T : natn T * 3 ~ % : nn y T 095 n*h, I O r as) N*? nLn %- v DNI I ~ D D p T n3*p nih& nl;l DV v V n3 : ~ i L v ng in? t . T . m*gq *nr*n S T rn T n ihm? T I
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nnm a7is 5; n p ~ ~ n p a - C : 1g~;l T . 10 nkb n&t 90 :yspmd . a. a.
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nbb 5tv ntm
\pa; : +7+r -I: qi7v n k ~ f , +!kj +qgp :r5u I T \on I +PO\ dn;l1g 179
+?i~! r? . -. +m?ns . I 1 :5?u!tgg ni92 5g -@I i)ia +ni)gy~j . . . . -1119 \n9nnsn I . 6) qn+mqp i -133 . . n t r : 'r 9 ~ 9 1 : - -17; ~ Q F +?iyj +!?up? +!73;! 7+y? o9q i iq o9?g&g +!&st3 r T : I :+llu .IT ~ 5 j ~nn' lp T .
nila : w n n s t . V +mg?v;! . . n :ninhg q ~ @ +b;g +??? nv \nV; :+!n I n w g I -: nbinv i5 n + ~ n n~ 7i.l ny mypm . . ov ~3~7-17 -I I :
:\lrng#;! I . . n33d I T + 7 i v y l i? nQ o+v;3 823 ;li?pg y?i? n~ D
r w i r p I ..: 19 T on3 .2..- i d n i R :;I?;?@ 5 ~ 7 oiynj T . ng +?is 9
nixni -. o+n I +pan . -. 5u - o + l i + ~ . : n + u ,... Y :2>iu? ni-~hv o+$hn o+np?n . ..- ni57jq . . oty5q nAw2 -: I;!? 19 :nnkq 5g ni2p cl?~;
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:o+51~n: -I I . nil? +y> nr ...: 717 31 o+?Qnp ihj -, . o+FngQ
: y ~ y qidgs? P . -: ~ ' $ 7 ;us I T r n ~ I T D+v;? n?;? y?i? ~ $ 5 H I :o+ggiv ~ 9 % ) . . o+g~a niu?f, opkq nimb \ . ig? Y?; +?i? 3
n w g T : . +n+p? T . mg . no+ I I 7 : oqwi@ nyi-~q +? +?i'Ij + ? i ~ ? +!! I P;I~ +q3a :.... y l~+v +3p;1 :nih?gz I . nm9n 'r x -: o:$v)rg mnl I I
7 7 ~ 9 O . yl iv :yu5in T : . - qv5iv : I o9!yq 77vg y>~tl? +!$;I?? :D;IB .. 'r n i n + y ~ ~ 5 3 ~ I \ .8 ~ Y V W I)? 3 5 i ~ nr?1?7;! ni5n T . ?!;I n + ~ d . , n nynmuf, . - I - . 7y?g ynp? ]in?? n b ? ~ 'ny +n;i+ N+;! n n ~ D :-19pn I . 1'8 ninky! pr l t l jb ~+!bvq ni,tg * I nnvg:! . . niq qqn! ;.le75i+? . . HI;! 877 ;.lei? Ha nn8 37s I T ;ll2$2 I T . 391 I I 7ny ia? n ? p v ~ ~ nril +n 9 :;16?;l:! . . p+v;Y?\ 5nn - I - 9283 nin?f, +m?7+ . -I 1\38 .. n@ 5? w :nisgg2 3Q:N nen?
52
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'813 l i ~ y ?W ID :li~a5 I : 10 ~5i2) .: . ~ ~ 1 1 7 D:Q 783 0'32 p y ~ M
:iwp T r . 979 52t491 . 1325 x 9 7 1 1 nj; iqt)@ 1 5 ~ qg qn9?;! p n
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3nr T T i n p 1 . 1133 y v npy i9pntp :~in$g T . q a nb5v . pkg I-2
nrny T v . r :o95~31: S T T . nil30 8x18 q 3 ~ ~ bin 1 ~ ~ 8 i m n T I % .
b4i4wa i 4 w Many recite the Song of Songs after the Haggadah.
09?ir, ' p ars nipwn ' ~ g q : 3 :nri?~v$ . . ~ ~ 7 ~ v ; l 7~ N u nin5; Z . 5~ ynv . . pqn 1n6 . .? 09?ir, y91nv v T . nl?$ 2 :yn . Z y'??
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7 . 7 : : .
n)@ ynk 3 9-117; my p? vnW;l . 'r ' ;n~tWtZf . - T : . n 7 h - 1 ~ ~ .: : . y q '192 nmuv 'r -: 'r ... '$ n ~ j I :9m?r,~ . . T I N5 qbv . .. 'n?? 09n73;l nv
7 .
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N' :o9tq7~7 . . o'?in3 ~ n $ . -T . nu; :n9u7 . T : - p 9 n y '771 iaDn? q 5 ~ ; l v 7p 3' :qm;l n i7p oy pS n v g tn! . ,. . . .... T ,:
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: o'ni-17 13 uo9m ? I ~ ; I !
o'?in;l 1'3 ;l;viva 3 :b9?nyn 'r . T nigiv ]i-~q;l n k ~ n . . . \IN .-: N 3
D ' I ~ . 7 - 1'3 .. '717 . 12 7pi3 ' y y ~ ~~BQI : n i ~ q 1'2 a9u7 S T : - 13 19n .T - n9a 55 ' ~ y ? n ...: 7 :gn$ pinn + iq;ar : . ' n ~ r : - T : 'g7~n i b ~ q nbin '3 D ~ I I ~ D ~ yn+? n i v ~ ~ ~ j a . 'r y ~ p g n :n3r11+; 7 . i 5 n j . . 'mqatli;! . : 1 :'Jg?np P 'p j q v ~ i ? nnm 6n6v I :'JY n 3 g ~ T .
om n9pm me i17iII! * I n i 5 : ~ a . % iu n i ~ ; ~ ? o:5in1 T . nig . o3nu . . . . -
T . .
* M 4 t j 2 : t n /M4t3 2 : - t n
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: Y'IN3\ ...IT
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I T . I T -
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n?npp D,$ ~&;p1 ,T*F?in? gm?? in? ,u*niuW . \ ?~*ni9$?~ DWQ$ . . XJ ,n;*;qn nin*np nin+v mg ,n?upD 7 1 9 n! n!r?;l! ni3n n+&Q 5 ~ 7 ~ : 7 .1~ nit&! np:? ?? ,d* D $ ~ I -I r'lsi30 I S nv*?t$ n+@~ n??pn n?*gp nupq u9ni2! *;hu! n*a$u .?I TI ;r&n ~iq *;r p?? :~gp?!n 7;la~~ T ! ! I ,.ran2v tan nypp? *mnjeru' : - , ,. an ~pn: f ~ i ' 2 * ~ ~ P D W I , ,. 7niulu;l . ,. ipnf,? ,nin?iu;! $72 22 ugy usy: n! *;: 5yr 5q n q p mp~y ~ n t h p I T \ I atcfypf,? u y ~ ~ f , ? ,a?? r p $?n irninw?~ 1min-11 n*nilde! I - nu
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44
+217i7+ 7~2 n g . ,nu - : $N,;IP - 2 $8
I N?;I ~711 /NI;I +D r P , ~ ? n '19~2 / , ~ n 7'33 / ~ ? n ~ n ' r , ~ ? n 7inp ,3i723 in? mr -a:- , ~ m $ 7 ~ , ~ n nys , N ~ I ~ 4 s ) ,N?n 3 '4~
On the 26th day of nissan, the second evening of Pesach, one begins to Count the Omer. Outside the Holy Land this takes place on the night of the Second Seder. Some begin counting in the synagogue at the conclusion of the Evening Service,
but, according to the AM, one should count at the seder.
Prior to Counting the Omer the following is said:
:na?5@ T . v v nn9 y T 8 $3 FW ... T 15 $3 / y j *? 75 I . / ~ j ? y j : j $ ?lnR* 1*3?~f ) ,Yl?%l? l*J? /Yl7?5DJ V7* . T
*a35n,?mg T T . *! 2 . y j qg y j
*? ~j /y$r y$ :6 rlnd rn*nm T . ,n3573 T r y - ynin ,;l?r5n,?8 n35n,?ma T T . ; y? ,y j q~ y j , ~ j
:naq5a T I VIP v v 8~~ v T 15 3 ,nnt ... T 15 q
On both nights continue here:
/7? 99 75 . /7$? . 75 :i6 nng9 q ~ p . ,72632 T T . an; 776tj3 19q8 en72p~g 9: T. 7t /+ qv 7t
ngss -2 - ngss \. - nbg
531 1. 52 7 7 ~ 5 . . 7p3 ~q?niw npvn . O oi' 7 i ~ 3 Y'NQ
.;lk$g 'yQ3 yl:! On the second night recite the following.
Ifall waspeflormed in the correct manner, then one is favored by God and this merit will last forever.
b95tffwg .I I nnan I T = mtff5 I ~ :
On thefirst night recite the following.
:a$'bn T I - - 9?9r : - p?? n~597 2 " I i s p ~ 317 ty
nt v v . n7inv~ V N ? ~
i5 35nn - imnx~ I p;; 3
'g QynF Dm? '??>a I u7l -v
apyq \ N Y ~ I 2 ~5 ~ v n
The blessing over the fourth cup is recited.
minx In nix 733 xinv ,nl~lrn u g ? & ~ v*q ols n w og? nyh ??G x ~ 7 9 p 7rn: ~ r & .mix $035 (nxm nil) m n i ~ n nil 7213 mnv ,ov3v
l3gl1 *?*I :$&yy $2 l3@ l3$;;1 l*QQ x9nq *2; $g /n*Jyq9 x9n Tl+ :9n2;13 91~2; n@~9 19~*2q n$rn 91*7* .-I ntpu~9 -, 191*2q 91*35!
ahg I r
One then drinks this entire cup while reclining on the left side. After drinking the following blessing is recited:
: i ~ ~ n o5iu$ T . +? 715 T ia - T o k m l . . Y
: iTpn o5iu5 T . 93 93*7x0 .. T 93p79:1 . )
: imn i o?iu$ ih T T 535 T I on5 S T pi1
: i ~ p n o5iu$ .. +? ~ p ~ 5 T T 58$ n i n
$7 nn1 ,P+;I$N .. ..-: +: 7. ypv n~ ... aan .. T . *n $9 ngv9 n9un T T . In :t.m . T qs$r? 77?! : . nni7?r 7149~ 7 t h T T
y2n 315 I+& T + U ) ~ ~ Q ? ,5& am& n5iua tg1 .. . v 7 - 7 . 7 7 7
nu .. 5 2 7 . ~ 1 7 3 ~ s njiul . . ~ngr .. . . . 5 9 % ~ ) ntie 't ,y+via N ~ N 7Qib) 71jU 7 5 ~ DL! ]+I4 ,;I91Y) mY
7 7 T '.' .. ., T 7
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6! on+ T & n!? ,w :n9pnrn3 . . i +n iq T . mna ... + :
n+n$~ . . n+tmm - ... - . ,n+n~?! a . r . y+p;?l nr!q+ . vluo;~ .. .p: n+a?ag . ~pim! p+5gi1 . . 7 ~ 1 ~ 3 1 , D + ~ D @ s n ~ n i . _ _ . 7 ~ 9 ) b y . Q ~ ~ A U@j . . 7725 . . : D + ~ ~ ~ ' N ~ ? P ~ ( . . . ~rnhgvl . ,i+$~ T ]inn2 -. n 7 T. u~jtci?) .. . ~3 T - n r v I N ~ Q
nysn - ..T- : it'nW3 .. ... - nly+~p P+I+U~ ..... Y+V . . . T +3n7n3 ..-:I... naV .#
,ni9~3 T - T ni52 u+knl . . ,n+ntcc S T T +?w? . . nrtung u+t+i so7:
3'9~1 pi-~t?? npm 'la T : 7-: T :
b'7tl$ ' T : ,9D 0: 7 i l t
P'Y7N . . P9?$0 r . i7;1!l '7b~n 750 %... iinqp?
iva;! T T 7$n %-. nu$ n5n15 T -:-: T .
i p p 587tu:? T t . h a r -:-
35923 T S T 7 T t DWY T T ~135 ,I! :i> ;1npf~f1 7 . . . 35913 T - T T . ,9: ;IW -8.T oi';! n!
:W T ilP9Qf?il I - '+ T: NIW T T :NI T flP+Qf?il I * * NIN T: T T
: P~IN;I T T T 53 T r!gnJ S T * 'mt25 : 95 :tko ~ r n . .T nn .-: ,722~ -.
15 . : ' ~~ ra f , T . nnno T . ,InaB ...T. 12 ... 7 7 2 ~ . . y~ / ? ~ p . . 9~ . -.
W7W ~5 r$ * -:n9 M?P) 9lY VN!? 7YM;? it? 1 2 ' 7: T 7 . . - r T
:rHfV2 T: . DH7H . 2 : . 2 PHI .-.- ,"7f ! T: r5 rr T: :D7N T T '5 ;I&V ... -. - ;I@
nbqp . 993 T nip+ -. - i it l : WM T r T nh?p nip?$ _. _ 2itl
n*q nn ... ~ i r . . r . ,5nip* O a r . n*q nn .. ~ i a * - . I : ,712 a . r : u i a T T : * T :
The blessing over the third cup is made after reciting the following:
~ r i ~ 11 nrN 7213 Nrnv , n i ~ i 3 U ~ N Q ~ W + V ~b nlyp D : ~ V n ~ i i 797q Nn ~ 1 3 ~nrp Trn: D@ ,mrN 5m5 nui man nri vj mar , n i w n :l9&$ 9;?6 Dgjl 9?9) :$J&yy: 57 OW+ 05~1) T i i T . 19pQ NrnG 9'7: 5g ,?t9n??@
::nqi3 09?: npgqr ,u9$4 ngr3 u9?; npqqr ,rr$y
The third cup is then drunk while leaning on the left side.
The cup of Elijah is poured at this point. The front door is then opened.
The fourth cup is poured, and thefollowingparagraphsfrom the Hallel are recited.
33733 T I . . / Y D ~ u $ > T., )3DniH T T"j3; T. 12 ,55 $ 5 ~ $b3,3$~~1 -. . - . .
I cltgtp q&~t) .. np73ti I T . q: T. nMg 3372 T I . N W J ~ T . ,DS$V :alr~! T I . aqfi$n . ... .. q j q u ~ . . .. . 3~tl $2&1 .. . .. . ~n .. ~ 3 ~ 2 1 T . . .
On Shabbath add:
:~rn%un 'r 'r 9gv . ,nnunr T I ngg I ~ V \ %' DI~? U ~ ~ I E N ~ I ,jnnqn T 1 - T
niq? , y i y ib~a \ 't oil? sic? ihv \. ... PI*? 749173: n n ,?nmn 'r -- 'r
y?i? :?39093 .. 'I . mnoa 'I.. . . tf7jp5 i9p ~$t f? i : .- . ;ID?
n3i9 T T .
a w l . - . a90ml . _.-. . . n52$3 T T . . n ~ j i e T T : nom .r .r ... ngrlli9)
:195~ T T 1 3 5 2 ~ t ~ ' : 'I..- ;I! . ln5tti T : .. 5 ~ 7 m>p 'I... ?a73 T T :
On Shabbath add:
33n7r / r r :
One takes the Matzah that was set aside for the Afikornen and eats it, while reclining on the left side.
The following is saidprior to eating the Afikornen.
It is forbidden to eat anything after the Afikornen.
713 I 0.
One fills the third cup with wine and recites the Bircas HaMazon.
The leader begins:
:-p?J +n33> The group responds:
:P$IY W! ;~wn ~ h n I I $ mj q?;
The leader continues:
:i$r$n ~ ? 3 q (uyii~) +: ;r~! :~ia?! {R?! 1;~) nrv~p i'le group responds:
:?2*!! b?q? i$t@ ?2?zytq (929256) Tlq The leader Concludes:
:nqy imq; 15qn ,lrcan?~$q (;nqg$s) pq
! 9 One takes a half-egg volume of the maror,dips it in the Charoses and recite the 0 following:
a i a t r ~ g r e . ~JWT? T . Y P ~ N . . , B ~ I D D y5t) %. ..- 1 ~ 9 r j 5 ~ 2; 368 yr~?
:Ynp n5pe $9 ou1 j
One then eats the Maror without reclining.
Take the bottom Matzah, put Maror on it, and recite the following passage:
One then eats the Matzah-Maror 'sandwich ' while reclining to the left. b
The meal should be eaten with great joy and happiness. Many eat a hard-boiled egg in remembrance of the Fastival Sacrifce and also in remembrance ofthe Holy Temple, since the night ofthe week that Pasach falls is always the same
night that Tisha b 'Av will fall.
The second cup is drunk while leaning on the left side.
Wash the hands and recite the blessing.
:P??+ ; l~*pq *nq7! 7qe TQ'I~Q 5~ '$2 N Y ~ :*$i4 nF u p q i p D$?: 3 ~ t C ,
Hold all three Matzahs, and recite:
The bottom Matzah is put down and the following blessing is recited. (Bearing in mind that the blessing shall also apply to the matzah of the Korekh and
Afikomen):
ritpp WH ,a??~;! g* si'g5~ ng8 tsq T . . 7 . v -: 0 . .
:ma n923 5g 343; One them eats the matzah while leaning on the left side.
The Matzos are covered and the cup is held.
' 1 ... -: ,(P9nq!o 109 D9npF7 ?a On Saturday nights say)
7 ' ~ T$ in37 . . . . . .tixi5 qnstp -. . - . . y9;? 5~ PW I T
pnm I ~ W B , .. : - nr< $P! - . rabwr T t . 5p a7n + j ~ y t ~ q + - T : . 5 ~ 3 - T I T : n$ 7
NP T T ~ ? n 9583 imp n! n i~?? P'IN 'I 'I ~n 'I- ??'I! 717 533 'I :
?I9ni3N .. -. n! ~5 :P?YQIJ - I : 'DNitt . '5 - I : '' n h ? I T 3;IE . A393
P;lDu 5 ~ 3 . UniN 78 N ~ N ,N?n y ? q Wi'I2;l 583 f3?3 / . T - 7 7 T t. 'I 2 .
N'M S T lug) - . ~ltin T . ~ ' y i n ? ~ n i ~ j T . :(B ,I ~ W Y ) mcra~ .. . 8-
:ulnj& u3m ? v ~ v . n~n . T T n~ v 915 'I nn5 . t T
The Matzos are coverd and the cup is held.
Tho cup is replaced and the matzos uncovered.
One should look at the bone on the Sederplate put notpoint at it or lift it), and then say the following:
The Matzah is lifted and displayed for all to see and the followingparagraph is recited.
The Maror is lifted and displayedfor all to see and the following paragraph is recited.
5 8 7 ~ p ~ ? 13b9~?;1 1 6 3 ,n7img n~ 135 in3 958 I 7 : P P . T . . T . T - T
Some congregations recite the Haggadah on the Great Shabbas (the Shabbas preceding Pesach) from ajier 'Ma Nishtanah ' until here.
-! ~ 9 3 3 ~ . % - 3 T i l ? ~ 5 ... D . - . i .. 3 7 . 937 ' j 5~ 3n93 -r : T ,o:?y~3 . . o97rt?;? 5~ ~ q n qrp ~ i ~ p
3 7 3 ~ T : ... ,re8 li7n -. S T o3 nki: ::DVI 7 9 ~ 3 1 ~ : ... . . .. . ... .ni30 WQQ
.nne i e ~ i i 7 ~ -. .09m . ~;N$o .. -. n & v ~ . . ,,n7xr T I : purr -- n n ? ~ ~ . v q mrl T T . . ovtr -- . a m ~ . - 37ut T : %-
is~& . . -. . 3 i - h T 1 3 9 7 ~ ~ 3 .- . . I~~ VDK ... .. . W D ~ .. T 09v7 . T 7 ~ 5 0 -::
: n i > ~ 0 9 r n ~ 9 . _ oqwan . . -. . rp5 T I 09;l 5y: ,n ix
.wnv . - n9rt32 ' I . ~?pr .D:~V qrn T-: t9? T. :YII 737 3- T
: a'mv . - . ~cnghar . . ,~qnttt .- . nlnk?r .~lnyj . - hta T T : mlmr
N93?j?!f . . . ;13D? T - 330 'C - 53tu . 19P .-. ,7DTN .. 7tY95& .. . . . V '3?
Rbb 5v ;Iff3
:a+wtin! .T T . 5rt - T . n9\t32 itr T: n95v T : i a ? ~ ) :(ID . .
When reciting each of these words and again when reciting the ten plagues and by each word ofRabbi Yehudah 's mnemonic, a bit of wine is removedfrom the
cup.
~ ~ t c c r i - : .- :(-,a,,2 7 0 ~ 3 ~ .:: %. ... 3 ~ 3 7 . 33?3$$ .. n~ a; '' I : UQV~I . .- n~ in973 . . n~ ~935~ . ... .. t i . .- P ~ B N ~ 'I -: - ne ~98% ... ..
:3@9 -.- nu1 .. . . pnr9 . nu ... 13373~ T T :
7~3tW .. . %' n m T : ,y7~ ... .. 779 . . . . . . mltrr?g t ,9191D ..: I n N ... N'191 . - * ~ 9 3 5 ~ u191$~7ttn 9n ni P'?~K HX : (m ,a ' . ... - .- . . " 7 : . ..: ... .. .
57 ::a ,H ow) 70~3w ... .. .., .. . nt93 T . .P9133 . T - ~ S U , I ~ D U a* I -: nH1 ..- : :pvn nag 521 .r : ?;lr$~n i : ;nit!;? T . ti93 . - I?;?
021 :(D ,j w ) ~ Q M W ... .. .. . %. n ~ q T . .pn?~ it , ~ J Y R ~ .. -. RN! ... . :P@ P~Y?? . -. P!?YQ 7Wu .. . -. . vnb J i? 9nw7 .r
3 ' 1 ~ 2 I : ~it3 - :. nptn I-: t9s I : a97u~n . - . . . 99 u~qrir I : .. . I
: cn 09w) i s n a i t 9 ~ 1 . . nin k31 5lff T I : N ' I ~ I
i 7 9 5 ~ .- r ' ~ ~ R N I .. -.- r (I ow) :;l?m r . . . pi!! me) . . n ~ y T ~ Y V ~ r .
1 -1~k1 ,9n . -. . ~ 9 ~ 3 r : 7) 7~kl r ,y9tlm . r r : nmiann + -.- : ~ N ~ N I .. : ... l Zq9ll .-. T9D73 . - I : 75 r
I ;~'lj~ I -: 3 ~ 5 ~ .. I URT : - 'l33~~r - .- P~~YM;I . . . _ unk r 3 ~ 7 ~ .. 7-
r r : r
;ling? . . ningo . . 9 7 ~ .. r 151 ,. .- , P ~ ~ ~ J D B r . . . injy IS& b o p
*m * nrvv jiv I I I I
! 5 'I~VW! T . . , i ~ n i > ~ -. i 7 T I mi>; I . 931iu nbnmg 7 .
7?R9) (2 ,u w1;q) 7DN3V - ... .. .. . ..- .ll77?3~5 T -: P3?;? i23?2 T .
73U3 ... .. . ,5&7~: T . '558 .. 7 T. 7t35 33 *DUD T T $3 T $N -.- yVji19 -.. :
; 9 3 ~ 7 . D;IIIN T T . 92e n ? ~ ,~tiun ~ ~ n a e i 3 ~ 9 : T 7 n n T I - n! Da93N .. . -. n& kpN1 :D9717N . .. -. D955N . ... .. 4f?u91 . -- ,7in! ju23 i7H iij ink +i~i ,733 7 ? u ~ ~ m e ' - 7 : .. • .. . r e .. T T I - a. a. .. T T :
Tha Matm are covered, and the cup 13 I$&, as thefollowing paragraph ispmlaimedjoyo~~~Iy.
t n ~ ~ i t t t .. ,uh : st+nsA .. _. _ ntbutt' T : T -.. N+?!
7;; h3i T . ... N ~ N T ... +sfn~i>cu+i~ .. - . .. T ?BY T
~ n p T tttstpnv T - : +unsb& .. sr5u T ~+?qsu ~ t v T
+Dt9b t 77 sf 5+3t) N7f.l The cup is returned to the table and the Matzos uncoverd.
stag? mfn 'I tn;q ys~3 'I +nsa ysl? , a fp~g ysl? a nst318 tag :ntn p y ,5mp+
T . * T T I . .. .. . . . . S T . -
The answer for the four questions.
13 ... i l u i ~ r r : . *a11 . -. 9wi;l9 - , . 93i1 . - . 1 1 ~ ~ 5 ~ .. . .. . . ... .. 93'l? nppg . .
~n ~ 3 3 N E R ~ nn: B@ , B ~ Q nH9y;? Y ~ D ? BP? ~ I Q R q:! rr;l@ 905 s i l 9a9j :h?~: 5; ~ h ; ; -t9n4 N R ~ ? '7; 5g , i l v q v ? ~ r
:rq;i:, r~7; npup ,u+q nn):, u9?: npg~r ,w?q Throughout the evening, when reciting the Haggadah, the matzos should be
uncoverd.
:tqlin 9;q nytg n ~ v t The second cup of wine is poured and the children ask the father the four Questions.
.nltas I - ygn T t+?sn stn r ni5qbg 52sa I : ...
9 t ~ I ni%g b~ti I : ... : n ~ a I - b %. n-tn .. - n9bn I:--
: 7 n?n .. - n%g I:- nip7: I. ~ t u ' r : t+? ' l~ PYB I _ 1 5 9 ~ 5 . -. 1 9 5 9 ~ ~ ~ . . : - UN I iq8 ni5qbg .. i i ~ t t i r : ~
2 I . ... :a9au~ .I: q n ~ .. . n-t.tn ... - n59Sg I :- n n ~ I .:
The head ofthe household washes his hands, but do not recite a blessing.
Everyone takes a piece o fa vegetable, smaller in volume than an halfan egg, dips it into salt water, and recites thefollowing blessing (one should bear in mind
that the blessing also applies to the Maror):
The head ofthe household breaks the middle matzah in two unequal parts. The smallerpart is replaced between the two whole Matzot, and the largerpart is put
awayfor later use as the Afikoman.
Recite the Haggadah.
Some recite the following passage frome the Zoharprior to beginning Magid:
On all nights other than Friday, begin here:
' 1 9 n q ~ sttlfg;?? ,tjtcr$ $30 s t a ~ j y ! ,a# 5 ; ~ T . . T . . T . r
:D?Q!;~'I . I $@lf~t; r . (1 n3~;1) tcrgj?~ ,I: On Saturday night, add the following two blessings:
On all nigh& conclude here:
One drinks the wine while reclining to his lefr side.
7
l t b 3 93B9b The order of the seder
Kiddush should be recited and the Seder begun as soon after synagogue services as possible-however, not before nightfall.
~ i n v ,nioi~ upy 5rp p ~ ~ 1 o i ~ npn ,r';l5g V>p5 qil *y2;1 nicw nil yu3 Ninvi ,mn mpn vyip Ninv 3113 nN*n Gv yl1ir niN ~ $ 2 ~ 1 i*np N ~ Q *? 5g , w q * ) q ~ ~ ~ i l ~vyi) nn: ,miN 5 ~ 3 5
n~;~~,u*jq n;;i2 u*?; n&;~q ,u*jq uy3! *$y! ~ g i j rq*] :5eyfy: 5; D@ :1rnji3 - 2 u*>;
On Shabbos begin here:
!3 93 ink @191 I - qyq3W;l oiq n~ F$N 77~:) :il@ 'IWN V -I
:nib& - - o9; j~ %-I N73 7 ~ 8 . t irnx)? 520 n a ~
It is customary to recite the followingprayer after the kindling.
$1'1 '"7Nn JillD '35 ;I7Yi)il 7'10 :hi ~ * n yy i b a ~ pnyin
,n5yt35 Imn n9mi nnmv niut3 '2 npnv ~in.1 ,ntn i t a ~ ln* nnlt3vn5v mypn i t a , ab i~ i , i i i t 3 npn YnNi .n~59y N ~ N ? j9nit3 9 313 Pnv ,5~iv* imt3 n o ~ h ,915 i9 inNi 5y a1i3t nvt3nn 1 5 ~ nmi .nSvi3~ n ~ 3 i 3915~ 350 5v yi i t 59v3n *f9t3 '31 ,naiini NlnV ll'lt3 ,f5V 5Nt3~3 ?'Ill33 NlnV nY3 ,f5V rD93 1Dn NlnV yl l f 1F;lt ,nlYt3 '23
naiinn annNi ,mi325 tan 113 ywt3 nimn '3 ,;1~3;1i yntn 1'13 Y Y D N ~ n ~ ~ ~ n 5 tt3i
nnn n33n 1185 t ~ n N'I;IV D D ' D ~ D W N ~ ,n335 tt3n N ' I~V 93t3 ,ynt3 nnn lrt3* lp3 ~ i n v ~YDN;I ip3 iiit3n it3 not35 nw i nitnn npn ,+v ~ N D V ~ ip3 nr3n NV ~ 5 1 3 nHix nt3~y3 mypni .nimn ~y ;ID*~D 3 "n~ nivy5 '13 ~ i n i , t t ~ * 7 x 1
:93y ,9fn5 pi~t3v 't3 15 + i v ~ i ,itan ntt3 ;lfv ,nt3~nt nii95)a t N i 9 * in ,n13$bn
9 n r ~ y 9npn ynp? 7pan . INW .-il at+ ~ n i a ~ 9;15~1 II+&N ?I I: * y9295n 7r I +q: in 7 p q n y p o j Dn n y a9 j imq 5; ny 7 p q n+nlaf + ; I ~ N ) r r 3 5 ~ ;: p 5 3 - a , n n ~ a r n v q ~ y $ . . W; a$ nk inn! , n ~ e n r n y q q;! 11>y! nm ,y?yq 5?1 , p ~ n .- - ln l i ~ ! n 5 v n ~ . C 7 . 793ym1 R?? ilyv?;! 571 k 7 ~ Y N ~ D O
n!) n!?yn n! g7pnY av? ,tl?vn nsps 7 ~ ; ~1-13 . a ~ u a ? - - - ;~;+?ttft) a+i?+vng :in! ,n!q i n p a?? a09~iH
When a festival falls on Friday (or Thursday and Friday), an eruv tavshilin is made on erev yom tov. and recite the following:
npha The candles are lit and the blessings are recited.
yan n p w On the evening before Pasach, one must search for chametz. Before the search
has begun, the following blessing is recited with joy:
~rn: npar? .ynp n p ? 5q n@n x5! njyn np? Iprrnr p n 9j92q ngi1 9 ~ 9 1 : 5 y p 57 D@ nh;! i9np xag ?: 5g ,vqq?r x n ;p1+ x ~ y p
:rnyi2 u9>: n&qr ,u+y n;;is rr?; n&pp ,u+y rrg5~ 2ie
rqnt3eg I T . .
Upon completion of the chametz search, the following declaration is then said three times:
;?lo192 Nh9 7 . fio@Q ~ $ 7 9hqw12 . . r . r . M9qt?. NP9@n) NT9@Q 53
On the morning of erev Pesach, after the chametz has been burned, the following declaration is made.
xrn ;p1? xl(t?ri) Tin: npar? . y y ng'?Y 51 np; njyn np? 1pqrnr p n y 9 4 ~ 9 3 5 ~ n $N 7 ~ g j 1 9?9! :hip - . 57 D@? D?;;! i9np xrn? 97; 5g ,vn????
: r n ~ ~ b u9r -T 7 ,r1@ n;!ia ~ 7 : npq~r ,a$y Recite three times.
I nm!n n$?r ;?lm!Qg qrwy? w9en + a nP9@n! T -a N T ~ Q $3 9ln5r .. ...s Y t 5~35 - T . ,m~ym n$?r ;?l~y~$q ,mrn~g ~$79 mmont 1 -
:N$?l@t NlbP3 12b;l T t a T I I I V
y ~ p HDHQ ukyq vby minq - - I ,~q13! yiix! 1 1 ~ i t j ; q&n 1iq 9?; p b muh .,I mw - . 5??r n n ; ~ ,h?p 57Cr un? 9 2 9 5??r uk ,xnq 57n r k x . 7
O Copyright 200 1 by
Rabbi David Meisels
Brooklyn, New York
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REASONS & CUSTOMS FOR THE SEDER