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The HagadahPart 2

There are fifteen parts to the Seder.We announce each step along the way.

Those steps are:

קדש

Kadesh

Urchatz

ורחץ

Karpas

כרפס

Yachatz

יחץ

Maggid

מגיד

Rachtzah

רחצה

Motzi

מוציא

Matzah

מצה

Maror

מרור

Korech

כורך

Shulchan Orech

עורך שלחן

Tzafun

צפון

Barech

ברך

…hazan et hakol!!

Hallel

הלל

Nirtzah

נרצה

קדש

Kadesh

For the sake of the children, the Seder should start as early as possible, although not before nightfall.

We start with everyone filling up each other’s wine cups.

Participants fill each other’s cups as a demonstration of the freedom and dignity we enjoy on Pesach.

The leader of the Seder makes kiddush, marking

the beginning of the Seder.

. ן �פ� ה�ג י פ��ר א �ו�ר� ב ה�עו�ל�ם � �מ�ל�ך �א�לה�ינו �י י א�ת��ה � �ך ��רו ב

, , . , ו;ן ל<ש>=ש> A@ים <מBנ Aז ו A@ים ג Bח ל<ש>@מ<ח=ה ים מו;עDד@ AבA<אBהDב=ה ינו FלהGא= <י Aי ל=נו Hן Aת@ AתB ו AבA<מ@צ<ו;ת=יו A<שJ=נו <ק@ד ו ו;ן Jל=ש A=ל Aמ@כ <רו;מ<מ=נו ו ע=ם A=ל Aמ@כ בA=נו בA=חBר אDשHJר ה=עו;ל=ם > AמHלHך ינו FלהGא= <י י =ה AתBא > Aך , בA=רו � �ת�נו ח�רו �מ�ן ז ��ה ה�ז �ו�ת ה�מ��צ ח�ג יו�ם .א�ת , . , . , A@ים, A<מBנ ז Bה> ו יש><ר=אFל JשFA מ<קBד = <י י =ה AתBא > Aך בA=רו A =נו Aל<תBח> ה@נ Aב<ש>=ש>ו;ן ו בA<ש>@מ<ח=ה = ך Hק=ד<ש י FדDמו;עA ו ים @AמBה=ע A=ל כ מ@ = Aת>Jש BA Aק@ד <או;ת=נו ו = Aר<תBב=חA ב=נו A@י כ מ@צ<ר=ים ל@יצ@יאBת FכHר ז JשHקד מ@ק<ר=א

We should have in mind that the blessing is for the double mitzvah of the normal holiday kiddush and the four cups of wine that must be drunk at the Passover Seder.

We then recite the Shehechiyanu

blessing.

There is a requirement to recline on our left sides while drinking the cup of wine.We demonstrate our status as free and well-off both by what we are drinking and the manner we are drinking it.

Urchatz

ורחץ

We then wash our hands, but with no blessing. As a symbol of freedom, a wash basin is brought to the Seder leader’s seat.

This washing is done in preparation for eating the karpas. In the time of the Temple it was obligatory to wash our hands before eating any produce that had been dipped in water or other such liquids.

We do this at the seder to:

? Remind us of the procedures in the time of the Temple, and so we can express our hope to soon be required again.

? Provoke children to ask questions.

Karpas

כרפס

On one hand, dipping food is a further sign of

comfort and indulgence.

On the other hand, the salt water is to remind us of the

bitterness of slavery.

One takes a very small piece of a vegetable, dips it salt water, says the blessing “borei p’ri ha’adama”

(with the maror in mind as well), and eats the karpas.

Yachatz

יחץ

At this point the middle matzah of the three is broken in two. The smaller of the two pieces is placed

between the two whole matzot.The larger broken piece is wrapped and put away for later use as the Afikoman.

This is symbolic of the way a poor man eats bread, breaking off a small piece and putting away the rest for later, since he never knows whether or not he’ll have food for the next meal.

The Afikoman is put away:

To ensure that it doesn’t mix together with the other matzot. The hiding of the Afikoman stimulates questioning and interest from children. They are kept awake by being encouraged to “steal” it.

Maggid

מגיד

With the matzah before us we are ready to do the primary mitzvah of the evening: Telling the story of leaving Egypt.

Although we have a daily mitzvah to remember the Exodus from Egypt, the obligation this evening is different.This evening we tell the full story, from slavery to deliverance, in question and answer format, with as much

elaboration as possible.

To start everything, the Seder plate is lifted, the matzot are uncovered, and we say the Aramaic words:

�א �י ע�נ ל�ח�מ�א A ה�א אDכ=לו ד@יבA<אBר<ע=א =א אBב<ה=ת=נ

FיתFי. י ד@כ<פ@ין A=ל כ ד<מ@צ<ר=יםFיתFי, י > ד@צ<ר@יך A=ל כ Fיכל <י ו , ה=כ=א. ה=שBJתA=א <יפ<סBח ו

בA<אBר<ע=א הBבA=א=ה =ה ל<שJ=נ , י. Fב<דBע ה=שBJתA=א יש><ר=אFל ד<

חו;ר@ין Fי בA<נ הBבA=א=ה =ה .ל<שJ=נ

This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Pesach. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people.

The bread we use is called lechem oni (lachma anya in Aramaic). This sounds like lechem (she)onin, that is “the bread over

which many things are said.”

This bread has basically become a full-fledged

symbol of our freedom.

Nevertheless, lechem oni can be translated as “poor bread.” It is the bread we ate as slaves, and thus reminds us of our slavery.

A major theme of Ha’lachma Anya is the invitation of others

to our Seder.The Jews were redeemed because of their overwhelming amount of

chesed toward one another.They had actually made a pact in Egypt to preserve all traditions of kindness that were passed down

from the Patriarchs.

It says: “This year [we are] slaves; next year [we will be] free people.”

But wait: Are we really slaves?Some say that despite the fact

that we have civil rights, we are still spiritually enslaved.

The second cup is now poured, a further way

of stimulating children’s questions.

The Four Questions

The number four plays a major role in the Seder. For example:

Four questionsFour sonsFour cupsFour mitzvot (Pessach, Matzah, Maror, and Hagadah)Four Imahot/Matriarchs It should be noted: These women set the pattern that was followed by the Jewish women in Egypt. It is a well-known principle of our sages that we were freed from Egypt because of the righteous women of that generation.

At this time the four questions are asked. The custom is for the youngest child to ask them, so long as he’s old enough to understand them. (If there are no children, an adult asks.)

�ה �ש+��ת��נ נ FAילו;ת מ�ה הBל A=ל כ מ@ HAה הBז <ל=ה BAי הBל ? What makes this night different

from all [other] nights?

1) On all nights we need not dip even once, on this night we do so twice!

2) And on all nights we eat chametz or matzah, and on this night only matzah.

3) On all nights we eat any kind of vegetables, and on this night maror!

4) On all nights we eat sitting upright or reclining, and on this night we all recline!

ח=מFץ Aאו;כ<ל@ין א=נו FAילו;ת הBל שHJבA<כ=לAו;, - LAל כ HAה הBז <ל=ה BAי הBל A=ה AמBצ ו

A=ה !מBצשJ<א=ר Aאו;כ<ל@ין א=נו FAילו;ת הBל שHJבA<כ=ל

מ=רו;ר, - HAה הBז <ל=ה BAי הBל <ר=קו;ת !יAמBט<בA@יל@ין א=נו אFין FAילו;ת הBל שHJבA<כ=ל

- , <ל=ה BAי הBל אHח=ת BעBם AפA אDפ@ילופ<ע=מ@ים Fי Aת>Jש HAה !הBז

בFAין Aאו;כ<ל@ין א=נו FAילו;ת הBל שHJבA<כ=ל - , <ל=ה BAי הBל בA@ין Lמ<ס AבFין ו יו;שJ<ב@ין

בA@ין Lמ<סA A=נו LAל כ HAה !הBז

The Seder continues with the answer to the questions:

We were slaves to Pharaoh in Egypt, and the L-rd, our G-d, took us out from there with a strong hand and with an outstretched arm. If the Holy One, blessed be He, had not taken our fathers out of Egypt, then we, our children and our children's children would have remained enslaved to Pharaoh in Egypt. Even if all of us were wise, all of us understanding, all of us knowing the Torah, we would still be obligated to discuss the exodus from Egypt; and everyone who discusses the exodus from Egypt at length is praiseworthy.

� ה�יינו , ע/ב�דים בA<מ@צ<ר=ים ל<פBר<עה=ד בA<י Aמ@שAJ=ם =אGלהFינו <י Aי Aו;צ@יאFנו Bי ו

. Aלא Aו <א@ל ו =ה Aי <טו נ Bרו;ע> Aב@ז ו =ק=ה חDזאHת Aא הו Aך< בA=רו Jדו;ש=AקBה הו;צ@יא

, A א=נו הDרFי Aמ@מA@צ<ר=ים אDבו;תFינו A ה=יינו Aמ<שLJע<בA=ד@ים Fינו ב=נ Fי Aב<נ Aו Fינו Aב=נ ו

. A A=נו LAל Aכ BאDפ@ילו ו בA<מ@צ<ר=ים ל<פBר<עה , ,A LAל=נו כ @ים <בו;נ Aנ A=נו LAל כ חDכ=מ@ים

, הBתAו;ר=ה, אHת Aיו;ד<ע@ים LAל=נו כ @ים <קFנ זבA@יצ@יאBת Fר Aפ Bל<סA ע=לFינו =ה מ@צ<וFר. Aפ Bל<ס הBמBAר<בHAה <כ=ל ו מ@צ<רBים

מ<שLJבA=ח Hה ז הDרFי מ@צ<רBים .בA@יצ@יאBת

The text says:“If the Holy One… had not taken our fathers out of Egypt… then we…

would have remained enslaved to Pharaoh in Egypt.”

Um… that doesn’t sound logical!

If we had not left Egypt, eventually we would have just disappeared into Egyptian society.

Also: If we had been freed through some political means or social development, our people would have remained

permanently enslaved to a wrong understanding of the world.

To avoid this confusion, Moshe’s role in the Exodus is almost non-existent in the Hagadah.

“Even if all of us were wise.”One may not claim that they have enough knowledge of the Exodus. Even the wisest

and greatest of men have no limit to what they can gain from this discussion.

Not to mention that the discussion is not just about refreshing our memories. We’re all striving to relive the

experience!

“Everyone who discusses the exodus from Egypt at length is praiseworthy.” When are we considered to have fulfilled our obligation?

There are different opinions:

Praiseworthy for any discussion that continues beyond just the basic factsContinuing after the mealContinuing after midnightDelving deeply into the subject matter

It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining [at a seder] in B'nei Berak. They were discussing the exodus from Egypt all that night, until their students came and told them: "Our Masters! The time has come for reciting the morning Shema!"

�ר א�ליע�ז �י ב ��ר� ב מ�ע/ש�0הA@י <רBב ו Bע Lהו;ש> י A@י <רBב ו

A<י <רBב ו =ה Bר<י עDז בHAן =ר אHל<ע=זטBר<פו;ן <רBבA@י ו עDק@יב=א

Fי בA@ב<נ בA@ין Lמ<סA ה=יו Hש<ר@ים, Aפ Bמ<סA <ה=יו ו ב<רBקA=ל כ מ@צ<רBים בA@יצ@יאBת

עBד <ל=ה BAי הBל או;תו;ידFיהHם AתBל<מ@ שHJבA=או

, : A רBבAו;תFינו Aל=הHם <א=מ<רו וק<ר@יאBת <מBן ז Bיע@A ה@ג

שBJחDר@ית שHJל .שJ<מBע

A simple lesson from this story:• Rabbi Akiva: A descendant of converts• Rabbis Eliezer, Elazar, and Tarfon:

Kohanim• Rabbi Yehoshua: A Levi

So what? This means none of these men had ancestors who were proper slaves; nevertheless, they all spent the night discussing the Exodus!

Rabbi Eleazar ben Azaryah said: "I am like a man of seventy years old, yet I did not succeed in proving that the exodus from Egypt must be mentioned at night-until Ben Zoma explained it: "It is said, `That you may remember the day you left Egypt all the days of your life;' now `the days of your life' refers to the days, [and the additional word] `all' indicates the inclusion of the nights!" The sages, however, said: "`The days of your life' refers to the present-day world; and `all' indicates the inclusion of the days of Mashiach."

: =ה Bר<י עDז בHAן =ר אHל<ע=ז רBבA@י א=מBר , =ה שJ=נ שJ@ב<ע@ים כ<בHן @י אDנ הDרFי<צ@יאBת י Fא=מFר AתHJש =כ@ית@י ז <לא ו

Aה=Jר=ש>A שHJד עBד FAילו;ת בBAל מ@צ<רBים , : ל<מBעBן HAאGמBר שHJנ זו;מ=א בHAן

מFאHרHץ = צFאת<ך יו;ם אHת <כר @ז Aת , י Fמ> י = HAיך חBי י Fמ> י כל מ@צ<רBים

- , - = HAיך חBי י Fמ> י A=ל כ ים =מ@ הBי = HAיך חBי : או;מ<ר@ים. BחDכ=מ@ים ו FAילו;ת הBל , כל - HAה הBז ה=עו;ל=ם = HAיך חBי י Fמ> י

ל@ימו;ת - ל<ה=ב@יא = HAיך חBי י Fמ> יBיח@Jמ=שBה.

“I am like a man of seventy years old.”Who was Rabbi Elazar ben Azarya, and what does this strange statement mean?

Many, many years ago, Rabbi Elazar ben Azarya was chosen to be the head of the Supreme Rabbinical Council. He was very young, and thus felt unworthy for such a position.

Overnight his hair turned white, giving him the appearance of a much older man.

The third paragraph of the Shema is where we find our obligation

to mention the Exodus from Egypt. It is about tzitzit, which we are only commanded to wear during the daytime.

Nevertheless, we are told we must mention the Exodus at nighttime.

Ben Zoma was concerned because as of yet he was not able to find a biblical proof for this obligation.

This next paragraph introduces the four sons. It refers us to four quotes from the Torah telling us how

to tell the story to our children:

Blessed is the Omnipresent One, blessed be He! Blessed is He who gave the Torah to His people Israel, blessed be He! The Torah speaks of four children: One is wise, one is wicked, one is simple and one does not know how to ask.

. , Aא הו Aך< בA=רו הBמA=קו;ם > Aך בA=רוו; AמBל<ע תAו;ר=ה A=תBן שHJנ > Aך בA=רו

. Aא, הו Aך< בA=רו יש><ר=אFלA@בA<ר=ה ד @ים ב=נ אBר<בA=ע=ה HגHד A<נ כ , <אHח=ד. ו ח=כ=ם אHח=ד תAו;ר=ה , <אHח=ד, ו =ם Aת <אHח=ד ו ר=שJ=ע

. ל@שJ<או;ל BעFיו;ד ינו; FאHJש

Education can only be successful if done according to the individual needs of children. Therefore, the Torah instructs us in four different passages how we should address different types of children.

And as we’ll see, this is true even if the child lacks the desire or interest to ask.

The wise one, what does he say? "What are the testimonies, the statutes and the laws which the L-rd, our G-d, has commanded you?" You, in turn, shall instruct him in the laws of Pesach, [up to] `one is not to eat any dessert after the Pesach-lamb.'

? מBה או;מFר Aא הו מ=ה ח=כ=ם< ה�ע�דו�ת ה�ח2ק�יםו

> A=ה ה�מש+�פ��טיםו צ@ו אDשHJר ? <אBף ו AאHת<כHם =אGלהFינו <י יA<ה@ל<כו;ת כ לו; אGמ=ר אBתA=ה

מBפ<ט@יר@ין: אFין HסBח AפBהן אDפ@יקו;מ= HסBח AפBה .אBחBר

This son’s wisdom and interest are shown in the detail of the question; he differentiates between several different types of

mitzvot.

Since his interest is high, and he sincerely wants to know more about the mitzvot, we do just that. We instruct him down to the very last detail of not eating anything after eating the Pesach sacrifice.

Like the wicked son, the wise one seems to exclude himself by saying “has

commanded you.” Nevertheless, it seems clear that this is not his intention,

since he also says “our God.”

The wicked one, what does he say? "What is this service to you?!" He says `to you,' but not to him! By thus excluding himself from the community he has denied that which is fundamental. You, therefore, blunt his teeth and say to him: "It is because of this that the L-rd did for me when I left Egypt"; `for me' - but not for him! If he had been there, he would not have been redeemed!"

ש+�ע ? ר� או;מFר Aא הו מ=ההBזאת ה=עDבד=ה מ=ה

. לו;? - <לא ו ל=כHם ל=כHםאHת שHJהו;צ@יא Aל<פ@י ו

A=פBר כ A<ל=ל הBכ ן מ@ עBצ<מו;אBתA=ה. <אBף ו בA<ע@קA=ר

A=יו נ ש@ אHת הBק<הFה : Hה ז Aר בBAעDבו לו; HאGמר ו

בA<צFאת@י =ל@י <י י ע=ש>=ה<לא. - ו ל@י מ@מA@צ<ר=ים

, לא. שJ=ם =ה Aה=י Aו א@יל לו;@ג<א=ל נ =ה .ה=י

This son is considered wicked because: He never refers to Hashem when he speaks about the service (in fact, he denies the commandments are from Hashem). He excludes himself, implying that “you” were commanded, but he was not. He isn’t really asking a question, in which he would be seeking an answer. Rather, he is making a statement of lack of faith.

In response, we tell him that he has no share in our celebration. Only one who accepts God and His law can participate in the Pesach sacrifice.

We assume he would not have been redeemed alongside

the other Jews because:

• Either he would have long before assimilated into the Egyptians, or:• He would have died during the

plague of darkness, like all those Jews who were unworthy of redemption.

Nevertheless, we thank Hashem even for the wicked child. The Torah gives us advice on how to deal with him. Why? To show us that even he can be reached.

The simpleton, what does he say? "What is this?" Thus you shall say to him: "With a strong hand the L-rd took us out of Egypt, from the house of slaves."

Aא הו מ=ה תA=םמBה? או;מFר

?= Aר<ת Bא=מ> ו זאת=ד: י Hק בA<חז אFל=יו

= <י Aי הו;צ@יא=נובFAית, מ@ מ@מA@צ<ר=ים

עDב=ד@ים.

He asks simply, but sincerely.

He thus received an answer similar to that of the wise son.

As for the one who does not know how to ask, you must initiate him, as it is said: "You shall tell your child on that day, `It is because of this that the L-rd did for me when I left Egypt.'"

ל@שJ<או;ל - BעFיו;ד ינו; FאHJש> ו , לו; <תBח Aפ > AתBא

:= Aת BAד< <ה@ג ו HAאGמBר שHJנAא הBהו BAיו;ם ב = <ך ל<ב@נ

Hה, ז Aר בBAעDבו לFאמרבA<צFאת@י ל@י = <י י ע=ש>=ה

.מ@מA@צ<ר=ים

This child is too immature to search for truth. He thus must be guided, and guided firmly.

The words to him contain a warning:If you wish to join in the joy of our redemption, you must join

in the observance of Hashem’s commandments.

כולי After telling us how the Exodus story is told, the Hagadah tells us when it should be told. There was a thought that the Torah implied we should tell the story on the day

before Pesach.c

The final conclusion:We tell everything on account of the Pesach, Matzah, and Maror, and we only tell the story when

they lie before us, i.e. at nighttime.

מתחילה The father presented to his children a concise account of the Exodus. But now we begin our obligation of “marbe

l’saper,” expanding upon the story.

Why do we spend so much time speaking of our lowly, idol-worshipping past? Only by being aware of this terrible past can we truly appreciate how high we rose.

In the era of Terach, the world was filled with idol worshippers who deified

heavenly bodies. Avraham came to teach others about

the oneness of Hashem.

ברוך Slavery in Egypt helped the Jewish people develop an understanding of and sympathy for strangers and slaves. These traits would later become

the cornerstones of our existence, guiding us in our treatment of

the poor and downtrodden.

Therefore, our slavery was not just an introduction to liberation; it was a favor from Hashem for which we should be forever grateful.

The descent into slavery occurred in three distinct stages:

גירות This began in the time of Yitzchak, when he and his descendants lived in Israel, but did not yet own it.

עבדות The actual enslavement of the Jews only began after Levi, the last

of Yaakov’s sons, died.This would last for 116 years!

ענוי Thirty years later, the year when Miriam was born, the harshest treatment

began. There would be 86 years of torture and murder.

No matter what suffering the Jewish people will endure, liberation from Egypt has implanted in us the strength to

endure all forms of servitude and exile.

At this point we cover the matzot, and lift our cups and say:

This is what has stood by our fathers and us! For not just one alone has risen against us to destroy us, but in every generation they rise against us to destroy us; and the Holy One, blessed be He, saves us from their hand!

שHJע=מ<ד=ה <ה@יא ו ! שHJלא A <ל=נו Aו לBאDבו;תFינו

ע=מBד בA@ל<ב=ד אHח=ד , A Aו;תFנו Aל<כBל ע=לFינו

Aו;ר ד שHJבA<כ=ל A=א אHל A ע=לFינו ד@ים עו;מ< =דו;ר ו ,Jדו;ש=AקBה> ו A Aו;תFנו ל<כBל A A@ילFנו צ Bמ Aא הו Aך< בA=רו

A=ד=ם י .מ@

What is “this” referring to?

The covenant Hashem sealed with Avraham, that His Presence will always be with us and He will never let anyone do more to us

than oppress us.

We lift our cups, rejoicing at Hashem’s protection, that despite the fact that we have enemies in every age, Hashem saves us

from them all.