The Cover Page - files.ctctcdn.comfiles.ctctcdn.com/b2f6d0eb001/e6772e48-5401-4e8b... · The Cover Page Pola Bradman My painting is inspired by NIRTZAH, the last portion of the

The Cover Page Pola Bradman

My painting is inspired by NIRTZAH, the last portion of the Passover Seder. Nirtzah means acceptance. The conclusion of the Seder is joyful, positive and hopeful. We carried out the Seder service properly and now we are sure that it has been well received by the Almighty. Therefore, we sing of the miracles we witnessed throughout history, we praise Hashem and we end the Seder with the hope of NEXT YEAR IN JERUSALEM.

We are pleased to present Kasher V'Sameach Volume II, Kingsway's annual Haggadah companion. We hope this

companion will enhance your Seder and we look forward to continue to expand this work in the years to come.

Special thanks to Chaim Lam for designing the cover and to

Yosef Seewald for his editorial assistance.

Wishing a Chag Kasher V'Sameach.

Rabbi Etan Tokayer, Rabbi Rabbi Mordechai Schiffman, Assistant Rabbi

Norm Lerner, Chairman, Adult Education

KJC Haggadah Companion 2

Table of Contents

Nirtzah by Pola Bradman………………………………..…..Cover Page

Part I: Thoughts on the Holiday

The Sofer and the Sefer by Rabbi Etan Tokayer………………..…..5

The Ultimate Gratitude Intervention

by Rabbi Mordechai Schiffman………………………………………………7

Why Didn’t the Dough Rise? by Rebbetzin Esther Tokayer.…10

At First Darkness, Then Light by Professor Yaakov Elman…..11

The Four Elements of Redemption

by Dani & Tani Guterman…………………………………………………….13

Do the Shoes Make the Man? by Dr. Barry Panzer………………17

Egypt and the Modern World: Parallels in Experience

by Michael Markowitz…………………………………………………………18

What is All the Rush for? by Ariel Habshush……………………….19

Truly Experiencing the Seder by Shaya Adonolem……………….20

Freedom and Speech: The Essence of Pesach

by Andy Ebbin……………………………………………………………………..23

True Freedom by Zack Ovitz and Josh Ebbin………………………..25

Fruitless Labor by Zack Ovitz and Josh Ebbin……………………….26

Chag Hapesach or Chag Hamatzos? by Aliza Tokayer ………..26


Part II: Divrei Torah in the Order of the Haggadah

Importance of Kadesh by Koby Seewald………………………………27

Blessing God by Leslie Berger…………………………………………..…27

Urchatz Kadesh? by Mitchell Blitman……………………………….…28

Why Karpas? by Kayla Zeitz………………………………………………..29

Why Don’t we Say a Bracha on Maggid? by Kalya Zeitz……..29

The Bread of Affliction by Yoram Nachimovsky……………………30

Matzah and the Tattered Old Coat by Yosef Seewald………...30

What’s the Rush? by Dr. Gary Abberbock…………………...........31

The Centerpiece of the Seder by Yoram Nachimovsky……….…34

The Torah Speaks of Four Children

by Rabbi Kalman Shiloni...........................................................34

As it is Written… by Yitz Elman……………………………………………35

Vehi Sheamda by Libby Josephs…………………………………….……35

A Comment on Vehi Sheamda by Miriam Klein………………….37

The Makkos by Moshe Adonolem……………………………………….39

The Reason We Take out the Drops of Wine

by Yoram Nachimovsky……………………………………………………….39

Acronyms by Menachem Fruchter……………………………………...40

Understanding the Division of Hallel by Morris Inker…………41

When Israel went forth from Egypt, Jacob’s household

from a people of a strange tongue… by Norm Lerner…….…..41


Hillel’s Sandwich: Thanking Hashem for the Good

and the Bad by Sarah Berger………………………………………………43

Reflections on the Bitter Herbs by Rabbi Reuven Boshnack…43

Stealing the Afikoman by Dani Elman…………..…………………….45

Pesach and Milah by Dr. Robert Goldberg…………………………..46

Part III: Personal Pesach Reflections

My Mother’s Chad Gadya by Jeff Grodko……………….……………49

Passover with a Cuban Flavor by John Bradman…………………49

The Taste of Matzah by Lazer Mikhly…………………………………..50

The Bitterness of Marror by Chaim Weinstein……………………..51

My Pesach Story by Mendi & Marilyn Scharf……………….………52

A Very Personal Passover Connection by Alice Loubaton…….54

The History Of The Leon Yager Passover Food Distribution

by Mary Ann Shakarchi………………………………………………………..55

A Life Changing Experience by Malka Marmer……………………57

Collected Afikoman Drawings by KJC Youth………..…Back Cover


Part I: Thoughts on the Holiday

The Sofer and the Sefer Rabbi Etan Tokayer

The night of Pesach holds a special mitzvah of Sipur Yetzias Mitzrayim, telling the Exodus story. This mitzvah is distinct from the daily mitzvah to recall the Exodus, or Zecher L’yetzias Mitzrayim. Zechirah, or recalling, is done daily in the Shema, but Sipur, a full recounting, is done once a year at the Seder. Rav Soloveitvchik, z’l taught that the word sipur, story, is related to the word sofer, scribe. There is a mitzvah of sipur – telling the tale, and there are two actors necessary for this. The first is the sofer, the scribe who writes the story, and the second is the sefer, the book in which the story is recorded. At the Seder, we, the adults, are the soferim - the scribes. It is our job to inscribe this story onto the book that is our children or the younger generation. In this moment, we engage in the hallowed process and awesome responsibility of transferring our mesora, our rich tradition, from one generation to the next. In these moments our children’s identity is forged. But at the Seder, the question becomes who is the scribe and who plays the role of the book being inscribed? In fact, we begin with Mah Nishtanah. Why? Because from the questions of the children we end up learning something. Similarly, in the story of Rabbi Elazar ben Azaryah, the Haggadah recounts how he could not convince his colleagues of the mitzvah to recite the parsha of Yetziyas Mitzrayim (the third paragraph of our Shema) at night in addition to the day. Then Ben Zoma came along and convinced the Rabbis.


The point of this story is that Ben Zoma was a junior colleague to Rabbi Elazar. And Rabbi Elazar himself was but a teenager. It emerges that the Rabbis were convinced by the most junior person there. So who was the sofer in that story and who was the sefer? Age does not always determine who plays the role of scribe and who plays the role of the impressionable book. I would suggest that at the Seder, we are all soferim and all sefarim. We are all scribes with something to teach and to share, and we are all books upon which something extraordinary can be impressed. This Haggadah companion is indeed just that. It provides us an opportunity to teach to and learn from one another. I am delighted that this publication has quadrupled in size and expanded in its scope of contributors – some with classical divrei torah, others sharing stories, pictures and art. We are all indebted to Rabbi Schiffman for his many contributions to our shul. It is due to his hard efforts that we present Volume II of Kasher V’Sameach, Kinsgway’s Haggadah Companion 5775. Chag Kasher V’Sameach, Rabbi Etan Tokayer


Pesach Seder: The Ultimate Gratitude Intervention

Rabbi Mordechai Schiffman

Psychological research demonstrates that gratitude is correlated with a host of positive outcomes related to well-being, including self-esteem, positive affect, life-satisfaction, optimism, and positive relationships, amongst others.1 Because gratitude is related to all of these beneficial concepts there are a number of gratitude interventions that psychologists use to boost a person’s gratitude.2 One is called the gratitude list, in which participants are asked to write down three good things that went well each day. Another is called the gratitude visit, in which participants are asked to write and deliver a letter of gratitude to someone they haven’t properly thanked. Upon weaving together various Torah sources, I would like to argue that the Seder can be viewed as a systematic gratitude intervention. The theme of gratitude as it relates to Pesach is first introduced in the beginning of Shemos when a “new” Pharaoh that did not know Yosef is introduced (1:8). The Midrash assumes that this really was the same Pharaoh as before, but he acted as if he did not know Yosef. He was ungrateful - a kafui tov - for all of the kindness that Yosef did for him.3 The Midrash continues that anyone who is ungrateful to man, will become ungrateful to God, as Pharaoh, who once

1 For a complete review, see Wood A, Froh J, Geraghty A. Gratitude and well-

being: A review and theoretical integration. Clinical Psychology Review. November 2010;30(7):890-905. 2 Seligman, M. E., Steen, T. A., Park, N., & Peterson, C. (2005). Positive

psychology progress: empirical validation of interventions. American Psychologist, 60(5), 410.

3 Midrash Sechel Tov Shemos 1:8.


acknowledged God (Bereishis 41:28), later said “I do not know God” (Shemos 5:20). In contrast to the previous Midrash that identifies ungratefulness as Pharaoh’s tragic flaw, the following Midrash indicates that Moshe was required to demonstrate a high level of gratitude before taking the Jews out of Egypt. The pasuk says that Hashem told Moshe to tell Aharon to stretch out his hand and turn the water into blood (Shemos 7:19). Why didn’t Hashem tell Moshe to do it himself? Rabbi Tanchum constructs a didactic conversation where Hashem instructs Moshe that “The water that protected you when you were thrown in the river should not be struck by your hand.”4 By Moshe modeling this lesson to Bnei Yisrael, the goal was to prepare them for the ultimate objective of Yetziyas Mitzrayim, as highlighted by Ibn Ezra. The pasuk, which we should recognize from the Haggadah, says, “When your son asks you in the future, ‘What are the testimonies, statutes and ordinances which Hashem our God has commanded you?’ Then you should say to your son: 'We were Pharaoh's slaves in Egypt; and Hashem brought us out of Egypt with a mighty hand’” (Devarim 6:20-21). Ibn Ezra explains that the son wants to know why do only Jews have to follow mitzvos - didn’t Hashem create all humanity? The parent replies, that it is because of our debt of gratitude to Hashem for His great kindness in taking us out of Egypt that we are obligated to perform mitzvos. Cultivating the trait of gratitude is essential to being freed from Mitzrayim as it is the foundation for keeping Torah and mitzvos.

4 Shemos Rabbah, Vaeira 10. A similar explanation is given for the second and

third plagues (Shemos 8:1 and 8:12). There are other midrashim linking Moshe and gratitude – see Shemos Rabba 1:32 and 4:2; Bamidbar Rabba 22:4.


With this in mind, we can explain why the Haggadah uses the text of “Arami oved avi” as its central text. These pesukim are borrowed from the brief recap of Yetziyas Mitzrayim one recites while bringing Bikkurim (see Devarim 26:5-9). Wouldn’t it make more sense to use a “primary” source from pesukim directly recorded during Yetziyas Mitzrayim? Perhaps the Baal Haggadah is alluding to the fact that just like the essence of Bikkurim is gratitude,5 so too the essence of the Haggadah is gratitude.6

Besides for this implicit message behind the chosen text, there are other elements in the Haggadah that emphasize gratitude. Dayeinu, which accentuates the importance of being grateful for every step in a process, is a type of gratitude list. Additionally, right before we express our gratitude through Hallel, we read that in every generation we should envision that we ourselves are leaving Egypt. Lefichach - therefore - the Haggadah tells us, we are obligated to “thank, praise, laud, glorify, exalt, honor, bless, extol and adore” Hashem for performing these miracles for our forefathers and for ourselves. True gratitude is felt when it is personal. Since gratitude is so essential to Pesach, it is imperative at the Seder that each one of us has a personalized Yetziyas Mitzrayim experience.

From this perspective, the Seder can be viewed as a communal gratitude visit. In the presence of family and friends, we take our letter of gratitude in the form of the Haggadah, and read it to Hashem. We thank Hashem for the great miracles that he performed for our ancestors and continues to perform for us daily. As we express our profound

5 See Sefer HaChinuch, Mitzvah 606.

6 See Rabbi Yerucham Levovitz, Daas Chochma U’Mussar vol. 1, p. 125.


gratitude to Hashem this Pesach, may we be zoche to add to the list of positive benefits associated with gratitude, the ability to celebrate Pesach in Yerushalayim with the building of the Beis Hamikdash, Bimheira Biyameinu.

Why Didn’t the Dough Rise? Rebbetzin Esther Tokayer

" ני ישראל עשו כדבר משהמשארותם צרורות בשמלותם על שכמם וב"

(לב: שמות יד) “Their dough was bundled in their clothes on their backs and the Children of Israel did as Moshe commanded.”

At a Sephardic Seder, this is a pasuk that is said at the beginning of magid by each person seated at the table as each moves a covered afikomen from his/her left shoulder around the head to his/her right shoulder. Each person is then asked a series of 3 questions –

Q. Where are you coming from? A. Egypt Q. Where are you going? A. Jerusalem Q. What is your burden/load? A. Matzah and Marror

It is a pasuk that speaks of the hurried nature of the Jews leaving Egypt. It speaks of their complete dependence on Moshe Rabbeinu, as a guide and leader. It speaks of humble beginnings and faith.

There are different opinions among mefarshim as to whether the Jewish people intended to bake bread or matzah on that night. Was the mitzvah of not eating hametz incumbent on the Jews that left Egypt or incumbent only on later


generations as a result of their not being able to bake the dough they had made for the journey?

For those that say it was incumbent on the Jews who left Egypt – there are two explanations as to how their dough did not rise and become Hametz before they arrived at Succot. One is that Hashem shortened their journey – and our ridding our homes of Hametz is symbolic of Hashem taking care of His people. Another is that the Jewish people carried their dough in the clothes on their backs so that they could constantly be kneading the dough so that it would not have the chance to rise. Our ridding our home of Hametz is symbolic of the will of the Jewish people to do the will of Hashem. Even in an hour of celebration and chaos, they were careful to not allow the dough to rise.

Both these answers encapsulate what it means to be a Jew. It is to constantly be aware of Hashem in our lives – the blessings He gives us, the laws He commanded us - the direction that this relationship gives us as well as the promise of belonging to an eternal people. It is on the holiday that celebrates freedom that we acknowledge the gift and the responsibilities that true freedom holds for each of us.

At First Darkness, Then Light Professor Yaakov Elman

רסיסי לילה אות כד -צדוק הכהן מלובלין ' ר הסדר שיסד השם יתברך בבריאה ברישא חשוכא והדר נהורא ( כד

עולם אין לך שום אור מתגלה אלא כך הוא בכל ימות (. שבת עז ב). דרך משל מתן תורה קדם לו יציאת מצרים. מתוך החושך הקדום לו

וכן כל דבר מתוך חושך יוצא אור שהוא ממש היפך ...ועד ששקעו אותו החושך בין בדורות בין בפרטי נפשות


From R. Zadok Hakohen of Lublin, Resisei Laylah, no. 24: “The order which Hashem (may He be blessed) established in Creation is “at first darkness, then light” (Shabbat 77b). Such is the order for eternity: no light is revealed except through the darkness which precedes it. For example, in regard to Mattan Torah, which was preceded by the Exodus from Egypt which itself did not occur until the Jews had had descended to the 49th level of uncleanness, as the Midrash states….And this principle that light issues from darkness applies both on the national and the individual level.”

This principle, that darkness must precede light, not only explains Hashem’s creation of the universe and the working-out of Israel’s destiny, but it operates on the individual level as well. We should view every reverse in our lives in the same way. Failure in all things, large and small, is the human condition—but from those failures, we gain a perspective that allows us to finally succeed. This is the principle that Hashem implanted in all things He created. This is the lesson of Creation, where Light was created only after Darkness reigned and where the redemption from Egypt could only follow the enslavement. This is the true lesson of Pesach, of the story of enslavement and redemption told by the Haggadah which we read and discuss in every Seder. This is then how we must view Jewish history—and our own lives. We must learn from our shortcomings, and become not only better people, but we must change our own essence in order to do good naturally. We are all creatures in self-creation, constantly changing and improving ourselves. We are no longer slaves, enslaved by all the things that enslave us, including our own base desires, but we can and will transcend our failures. Indeed, as R. Zadok Hakohen teaches us, the light that follows the darkness that precedes it is in direct proportion to that darkness, the greater that darkness, the greater the coming light. The darker the


slavery, the greater the redemption. Israel was not only liberated from Egyptian enslavement. It was as a free people that Israel received the Torah, which would liberate them from the mindset of a slave and allow them to become truly free—spiritually and emotionally free. Likewise, we find that the building of the Temple occurred as a consequence of the capture of the Ark by the Philistines, an event which symbolizes the very antithesis of the holiness represented by the Temple. And the ultimate cause of that capture was the sin of the sons of the high priest Eli, similar to the sin of Nadav and Avihu, which ultimately led to the holiness of the Mishkan, as our Rabbis (may their memories be for a blessing) say (Zevahim 115b) on the verse (Exodus 29:43) “And I will be sanctified by my honored ones.” Indeed, we see that the building of the Mishkan was caused by the sin of the Golden Calf, with which the Jews had sought (Exodus 32:23) “a god that should precede them….”

The Four Elements of Redemption Dani & Tani Guterman

When we come to the Seder and we think about some of its essential elements, the need for four different cups comes to mind. When we learn about the Seder, we know that the reason behind the four cups corresponds to the four languages of redemption: ולקחתי, וגאלתי, והצלתי, והוצאתי – I will take you out, I will save you, I will redeem you, I will take you as My nation. Yet, how do these different terms correspond to the four cups of wine? Is it just an esoteric concept here or is there something deeper? During his years of yeshiva in Israel, Tani heard from his rebbe, Rabbi Ari Marcus, a magnificent idea, which he quoted in the


name of Rabbi Aharon Soloveitchik; Rabbi David Fohrman of Aleph Beta (a virtual online academy) builds on these ideas as well. They argue that there is something deeper going on here. We have to keep in mind that the Jews were slaves, for hundreds of years, in both the physical and emotional sense. They were utterly and cruelly under the control of the Egyptians and their wicked leader, Pharaoh. Therefore, when Hashem wanted to take the Jews out of Egypt, He had to remove different elements of slavery and the elements of "Egypt" from the Jews. Hence, Hashem redeemed the Jews in four ways, as there are four ways to redeem a nation as a whole, as well as on an individual level.

Firstly, there is the psychological or moral redemption. Hashem had to change Bnei Yisrael's mindset, in order to let them think about and visualize freedom (Mr. Charlie Harary explains that this was why Bnei Yisrael needed the first Seder in Egypt, before they were even redeemed! When a person can visualize his freedom, he can then feel it when it comes). The term "והוצאתי" corresponds to this, because Hashem had to change their "enslaved mindset." The Jews had been morally and psychologically tortured by the Egyptians, who felt that they were superior to the Jews; the verse in Shemot says, "They (the Egyptians) were disgusted on account of the Jews," whose exponential growth is attributed the term .the same language used for creatures in the Torah ",וישרצו"They saw the Jews as "disgusting" creatures and acted with "cunning" to make themselves seem better than the Jews; the Egyptians treated the Jews like second-class citizens. Thus, G-d took us out from this mindset.

The second type of redemption was an economic/social redemption, whereby the Jews were no longer second-class citizens and no longer slaves; rather, they were the top-they


left with vast wealth, and as a nation. Thus, we say "והצלתי" because Hashem saved us economically and made us no longer be slaves.

These first two terms of redemption are individualistic-Hashem changed each of our respective mindsets and economic positions. The third type of redemption is a political redemption; we were redeemed from being a group of slaves to being an individual nation; thus, we have the term "וגאלתי," as Hashem redeemed us into our own political unit-the nation of Israel.

The fourth type of redemption is a religious or spiritual redemption, whereby Hashem made us into an "עם קדוש"; we became an individual nation under G-d to serve him, and, therefore, have the term "ולקחתי." Hashem has taken us to Himself as his beloved chosen people, which was the ultimate purpose of the redemption; we could now receive the Torah and serve as God's emissaries in the world, spreading His light, as well as the truth of monotheism and the Torah.

The last two redemptions of "והצלתי" and "לקחתי" are on a national level (where the Jews were made into their own political unit in order to serve Hashem); the first and fourth redemptions of "והוצאתי" and "ולקחתי" are on a spiritual level (a new psychological thought process and new religious entity serving Hashem); the second and third terms of "והצלתי" and are on a physical level (where Hashem made us no "וגאלתי"longer be slaves in physical slavery and gave us wealth to no longer be second-class citizens. Hashem also made us into our own political unit of twelve tribes as one large nation).


An additional thought we had: We can also touch on the idea that there is a fifth term that is used and represented by the "Cup of Elijah"-- the term of "והבאתי"; Hashem "brought us" to the land of Israel, something which did not occur until forty years later. We can say that this term is a patriotic/Zionist redemption; the zenith of our leaving slavery is the return to our own independent land, under our own rule and control; our land is fundamentally tied and intertwined with our Judaic and religious identity. Once a slave is given his own property to rule, own, and control, all elements of his former life can be seen to have dissipated; when the slave becomes the master, he fundamentally erases his former life and mindset.

The above idea fits with the concept that we do not drink the final cup/the fifth cup, but rather, give it to Elijah the Prophet. Why? Who is Elijah? Elijah is the prophet who not only comes to the bris of all Jewish people, but is also the one who will usher in the final redemption, when we will officially own and control our land. Since Moshiach has not come yet, and since we do not all live in Israel with the third Beis Hamikdash, even though we have and "own" the modern state of Israel, we have not obtained the ultimate goal of peace, love and harmony throughout the world. We do not drink the cup, but rather, we wait to let the prophet "drink" the cup, just as we wait for the prophet to bring us one last time to our homeland.

So we see there is a very good reason for each term. When we sit at the Seder and recount the story of the exodus, we should think about each of the ways in which Hashem has personally escorted us from Egypt: psychologically, economically, politically, and spiritually (and hopefully soon "bring us ALL home" for the final time as well) and realize that this can apply to our own lives even today; we can make sure


to no longer be "slaves" to anything around us (such as our phones). We can be independent of the clutches of materialism and our surroundings and keep in mind our independence as a Jewish nation, with our state of Israel and with our moral fiber as Jews with the sacred teachings of the Torah.

Do the Shoes Make the Man?

Barry Panzer It is a critical moment in the story of galus and yitzias mitzrayim. Moshe first encounters Hashem in the form of burning bush (Exodus 3:2) and is told “…remove your shoes from your feet, for the place upon which you stand is holy ground” (Exodus 3:4). It is easy to overlook that in the presence of the Shechinah, Moshe is not told to prostrate, bow, cover his head or even avert his eyes, our common expressions of reverence. What then is the significance of shoes? Rav Yechezkel Sarna (quoted in the Otzar M'forshei HaTefilos) notes that the bracha of “She’assa lee Kol tzorchi - who provides for all my needs” actually refers to wearing shoes. That man walks on the skins (leather) of large, powerful animals reflects his domination and mastery of the world. Hence, all of his needs are provided. Amplifying this theme, Rav Shlomo Zalman Auerbach cites a variety of instances where the removal of one's shoes signals man's humility, helplessness and subordination. These include not wearing leather (or sometimes any) shoes: in the Beis Hamikdash, on Yom Kippur and on Tisha B 'Av. The same concept is seen during the chalitzah ceremony. The yavam


(brother of the deceased husband) has neglected to fulfill an important mitzvas asei (positive commandment) and because - as Rav Shlomo Zalman notes - he has not shown mastery over his own desires, his shoe is removed. Finally, the midrash tells us that on a military mission to India, Haman pleaded with his then co-commander Mordechai, to share supplies, which Haman had squandered. In exchange, Haman agreed to be Mordechai 's servant and when parchment couldn't be found to confirm the deal, Haman had to sign...Mordechai 's boot. It all began with Moshe and the bush.

Egypt And The Modern World: Parallels In Experience Michael Markowitz

The society of ancient Egypt, from which the Jewish people emerged out of slavery over three thousand years ago, had many characteristics which are, unfortunately, echoed in the modern world in which we live. Ancient Egypt had many idols, all of them false gods and the most advanced technology of that time. They were pervaded by rampant sexual immorality and were supported by human slavery borne by the Jewish people. Although these characteristics appear to be diverse, I believe that the underlying and unifying objective toward which these features were directed was one thing: the worship of the self. The idols were made by the Egyptians, and they worshipped the works of their hands, the technology was the product of their minds, the immorality was a product of their uncontrolled sexual desires, and human slavery was the product of their desire to have others labor to fulfill their material needs. God brought the Jewish people out of that society to repudiate its core value of worship of the self and replace it with the Torah which is founded on worship of Him and service and fellowship toward our fellow man.


When we look around us at the society in which we live, we know that our journey out of Egypt toward the final redemption is not yet completed. Modern society has many false gods, money, power, fame, and more advanced technology than ancient Egypt, among many other objects of worship. It is pervaded by rampant sexual immorality and a materialism that beckons us to become overwhelmed by the modern slavery of ceaseless work to meet our material desires. We must, therefore, renew our determination every Passover to continue the exodus from Egypt that began over three thousand years ago by replacing the self-worship of ancient Egypt and the modern world with the worship of God and love toward our fellow man taught by our Torah.

What is All the Rush for?

Ariel Habshush One of the most perplexing themes of Yitziat Mitzraim is the stress that Bnei Yisrael left Egypt in haste. We find this idea of haste already by the mitzvah of Korban Pesach in which Bnei Yisrael were commanded to eat the Korban in a rushed manner: “And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste; it is a Passover sacrifice to the Lord” (Shemot 12:11). Later on, the Torah then describes how Bnei Yisrael were rushed out of Egypt by the Egyptians: “So the Egyptians took hold of the people to hasten to send them out of the land, for they said, 'We are all dead'” (Shemot 12:33). Finally, the Torah explains the reason why Bnei Yisrael ate Matzah when they left Egypt was due to haste: “They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not delay, and also, they had not made provisions for themselves” (Shemot 12:39).


Contrast this redemption of Bnei Yisrael from Egypt with the ultimate redemption as described in Sefer Yeshayahu: “For not with haste shall you go forth and not in a flurry of flight shall you go, for the Lord goes before you, and your rear guard is the God of Israel” (Yeshayahu 52:12). We will have a sense of victory and pride in the final redemption, characterized by a slowed-down pace. This begs the question, what was all the rush for when we were redeemed from Egypt? Rav Amnon Bazak develops an answer to this question based on the pasuk in Sefer Devarim which briefly explains why we were rushed out of Egypt: “For in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life” (Devarim 16:3). The goal of the haste, explains the pasuk, was so that Yetziat Mitzraim could be constantly remembered. Rav Bazak elaborates on this idea and points out how Bnei Yisrael throughout their journey in the wilderness had a difficulty disconnecting themselves from Egypt. In fact, there were multiple instances when they actually proposed returning back to the nation that enslaved them. Hashem had Bnei Yisrael chased out of Egypt in a hurry in order to deepen their sense of alienation from that nation and its people. The goal of haste in this redemption was to disconnect Bnei Yisrael from Egypt and its unfavorable culture as much as possible.

Truly Experiencing the Seder

Shaya Adonolem

In addition to all the preparation, festivity and Simchas Yom Tov, there are more mitzvos to fulfill on this night than on any other night of the year and an opportunity to focus on the fundamentals of our beliefs and celebrate our national


identity. Perhaps the most significant and central to the Pesach Seder experience is just that: the actual experience. The Seder night is one of the most significant nights we have all year. It is full of so much meaning, so many mitzvos. The Brisker Rav once said the most difficult mitzvah is that of Sippur Yetziyas Mitzrayim, reliving the exodus of Egypt. The Rambam, in the fifth chapter of Hilchos Chametz U’Matzah, writes that we need "להראות" – to demonstrate – that we are leaving Mitzrayim right now. Based on this, some have the custom to walk around the table, acting like slaves. In our version of the Haggadah, we don’t say "להראות" – to demonstrate, but rather, "לראות" – to see ourselves – as if we are leaving Egypt on the night of the Seder and that is even more difficult. How does one get this emotion and what does it mean to acquire this feeling? Perhaps one needs to think about two different things on Seder night to help us arrive at this feeling. 1) We must think to ourselves, what if Hashem didn’t take us out, where would the Jewish People find themselves? Think about the suffering and how difficult the work must have been. 2) The other thought is now how different are we that Hashem has taken us out of Egypt. We need to think how lucky we are to fulfill Pesach with all the mitzvos as Bnei Torah and that people know the importance of Torah and mitzvos. We have come so far and have so much for which to be thankful. We need to reflect on all the chesed of Hashem that has helped us to get where we are and that is the central point of


the Seder. The Mishna tells us "מתחיל בגנות ומסיים בשבח" -that we begin the Seder with the hardships and we end with all of the ideas of salvation. The pesukim tell us that we learn this out from the Bikkurim, but why is Bikkurim the main source? Chazal understood that we need to express real hakaras hatov – gratitude – for all of Yetziyas Mitzrayim. We need to thank Hashem for what we went through, and everything that came after. The Sefer HaChinuch writes that the purpose of the mitzvah of Bikkurim is to express hakaras hatov. It is very likely that a farmer could forget where everything comes from and through this mitzvah, a person is reminded of the source of everything he has. What actually is the freedom we have achieved, in our lives what does it mean to actually be a Ben Chorin? Rabbi Lau once said we forget the goal of the freedom we have. The ultimate goal of Yetziyas Mitzrayim was to get closer to Hashem to establish this purposeful freedom and connect to Hashem on a level we have never done before. Ramban in Parshas Emor says that Shavuos is called Atzeres because it’s the end of Pesach, and the days between are like Chol Hamoed. The Baalei Machshava explain that without the kabbalas HaTorah of Shavous, the goal of Yetziyas Mitzrayim is not going to be complete. Ibn Ezra in Parshas Nasso writes that the etymology of the word Nazir is nezer - a crown. Why a crown? Because we are subservient to the desires of the world. However, someone in control of himself, like the ירנז , he is the king. He totally rules over his Yetzer Hara and knows the goal of what is true freedom.


The Mishna in Pirkei Avos tells us that you are not a free person until you learn Torah. What does it mean that a person that learns Torah is free? Many people mistakenly think that if they can do whatever they want they are free. However, a person guided by the Torah is a true free man because he becomes a mensch- that is a real melech. When a person has a Torah perspective on life, he has control of himself. That is the ultimate freedom. May we all be zocheh in reaching this ultimate freedom and may we all remember and stress the importance of hakaras hatov.

Freedom and Speech: The Essence of Pesach Andy Ebbin

There are many reasons given why Pesach is called “Pesach”. One reason is that it is a contraction of “pe” and “sach” which means “the mouth converses”. We find a certain emphasis on communication, one seemingly unique to Pesach. For example, maggid (teaching the children) and the four questions of the children. Why is speech so important on this holiday? Rav Yitzchak Hutner zt”l said the following: At creation, the difference between mankind and the animals was the ability to use reason and choice. This ability gives us freedom to choose, a step up from acting purely on instincts like animals. Perhaps the clearest indication of the existence of this freedom is our speech and ability to express thoughts and choose what we should and shouldn’t say. This ability is truly a power from Gd.


Rav Hutner points out that speech is described in a rather unique way. The Rambam named a part of his Mishnah Torah dealing with the laws pertaining to words and speech (i.e. oaths and vows and curses) “Sefer HaFla’ah” “Book of Amazement”. The word “Peleh” means “wonder” or “amazement” in this context but in other places it can refer to speech. So why use this double-sided language? The Rama offers a different understanding of “peleh” by the discussion of Asher Yatzar. The root of “peleh” signifies a connection between spiritual and physical; we thank Hashem for giving us our functioning body which can be used to accomplish spiritual tasks. This combination is described using a variant of “peleh” because the power of speech unifies the spiritual and the physical. This explains why the Rambam used that word; he wanted to say that the physical words have spiritual implications. Hashem created us for the sole purpose of serving him. He didn’t command animals, he didn’t command plants, but us, humans. These other creatures lack a vital thing that we possess: speech. This is a power which we must use to help us meet our purpose. We can combine these two things, speech and choice to say things that will serve Hashem, or we can reject Him. By using speech, we are uniting our spirituality with our physicality and raising our service to a higher level. When do we sing to Hashem? We sing by Hallel, we sing by Shabbos, we sing at parties. We sing when we are happy. We do this because in the grand scheme of the world, it is hard to fully understand justice in a world with so much sadness but when we see good things happening, we can see and


understand that we have a physical, earthly occurrence which is simultaneously a spiritual, heavenly one. When a convergence like this happens, it is important to take note, so we use our method of combining spiritual and physical. We sing. We thank Hashem for the latest freedom he has given us, using the part of our body which represents freedom, our mouth. Until we were freed from Mitzrayim, we were slaves, we had no choice. We were controlled by other humans. Then Hashem saved us, we became free spiritually and physically. Free from the labor and free to serve Him. On Pesach, we are celebrating both types of freedom in the most apt manner- the way that demonstrated the totality of the freedom: with our mouths. With songs, with questions, with answers, with stories, and with words of Torah, we use our speech. So we see that Pesach couldn’t have a more appropriate name. --- Based on the words of Rabbi Yehudah Prero

True Freedom

Zack Ovitz and Josh Ebbin

Picture this: A gentile is watching the Seder take place. The Jewish family is eating Matzah and Marror and have to eat fast. “How can this be symbolizing freedom?” the Gentile wonders. “These obligatory tasks leave you no free will!” Society today persuades us to believe that the true meaning of freedom is the ability to do whatever you please. In truth, going to an exotic vacation home is just as relaxing as sitting and learning Torah.


Chazal teach us that the true freedom is the freedom to serve G-d to the fullest extent. A true free man is one who fulfills his obligation to G-d, rather than be one of the crowd that obsesses over the physical being.

Fruitless Labor

Zack Ovitz and Josh Ebbin

Why did Pharaoh make the Jews build Pitom and Ramses if they were built on a swamp land? Didn't he know they were doomed to collapse? We can answer this question with a parable. A man doomed to prison labor is chained to a heavy stone and was told it runs a mill. For years he turned that wheel. Upon his release, he asked to see the mill. “What mill?” they replied. “That stone was hooked up to nothing." His spirit had been broken by this. All his work was worthless! This is what Pharaoh intended. He wanted us to lose hope as we did useless labors.

Chag Hapesach or Chag Hamatzos? Aliza Tokayer

Why does Hashem call the holiday Chag HaMatzos and we call it Chag HaPesach? Because Hashem wants to praise us and we, Bnei Yisrael, want to praise Hashem. Hashem calls it Chag HaMatzos to praise us for leaving Mitzrayim quickly, בחיפזון. Bnei Yisrael call it Chag HaPesach to thank Hashem for על בתי בני ישראל' ופסח ה - passing over the Jewish homes and saving the Jewish people. - Learned from Morah Pessie


Part II: Divrei Torah in the order of the Haggadah

Importance of Kadesh

Koby Seewald

(In song) “Kadesh- When the tatty comes home from shul, he puts on his white kittel, he makes kiddush very quickly so the little kinderlach shouldn’t fall asleep!” - Learned from Toiv Pre-Nursery

Blessing God Leslie Berger

As we begin the Seder with Kiddush, we say, “Baruch Atah Hashem”-Blessed are You, G-d. Are we to take these words literally? Is it possible for us, G-d’s creations, to actually bless Him? Rabbi Samson Raphael Hirsch explores the possibility for us. In the beginning of the Haggadah, we recall how Hashem instructed Avram to leave all that he knew to be blessings in his life (his homeland, his birthplace…) and instead, “I will bless you…and you will be a blessing” (Bereishit 12:2). Avram was instructed to leave the way of those who prayed to idols for blessing: become not a seeker but a source of blessing. Whatever G-d has given you or denied you is a blessing and must be used in His service. By serving Hashem and following His commandments, you fulfill His will and subsequently bring blessing to G-d. Hashem told Avram his mission and this mission was passed down to us, his children.


As we near the end of the Seder with “The soul of every living thing shall bless Your Name”, in Nishmat of Hallel. We joyfully affirm that we, the beings created in the image of G-d, can actually bless our Creator! We must acknowledge the blessings and the glorious heritage that we have been granted and use these gifts as G-d intended so that we can bring His will into the reality of our world and be a source of blessing now and always.

Urchatz Kadesh? Mitchell Blitman

In his work on Pesach, לקח ולבוב, Rav Avraham Schorr asks, why does the Seder start off with Kadesh and then go to Urchatz? Usually we are supposed to Sur Mei’ra Ve’aseh Tov, remove the bad and then do good. Usually one has to wash in order to be considered kadosh, so why is it the opposite at the Seder? He answers, that moving away from the bad is done before the holiday, when we search for our chametz and burn it, essentially we are taking all the bad that is within us and all that the yetzer hara entices us to do and we are completely nullifying it and removing ourselves from any bad. Once we've done that we can come into the holiday ready to start the realm of doing good. In Avodas Hashem, there are two types of Sur Mei’ra. The first is leaving the sin that one did. However, even after leaving the sin, there's still an indentation from the badness that one did within him. The second is recognition that there's still sin that's lingering within oneself and trying to rectify it. Through this process, one is putting his mindset in a mindset of kedusha. Once he has achieved this level, he can come to Urchatz, to wash all his sins away and


come in front of Hashem on the night of Pesach as a clean vessel. May we all come out of Mitzrayim this Pesach and leave all of the things that have been holding us back from fulfilling our fullest potential and to be Sur Mei’ra Ve’aseh Tov and through that, Be’ezras Hashem, we shall reach the ultimate redemption when Moshiach comes, Bimheira Beyameinu.

Why Karpas?

Kayla Zeitz The Bach says that Karpas is an appetizer which symbolizes something fancy, showing Cheirut. The Maharal says that Karpas is there to add strangeness to the meal. The Pri Chadash says that there is no real reason for Karpas; it's just there for the kids to ask questions. Rav Zvi Rimon comments on the Bach and says that Karpas is the epitome of Cheirut - freedom. When we eat the Karpas, we whet our appetite and then stop. We say I've eaten something and now I'm going to go back and focus on Hashem, which is only something that can be done if you are free.

Why don’t we Say a Bracha on Maggid? Kalya Zeitz

The Meiri says you are Yotzei the Bracha for Maggid in Maariv when we say אמת ואמונה, גאל ישראל . Rabbeinu Yerucham says you are Yotzei when you say Kiddush זכר ליציאת מצרים. The Shibolei Haleket says the Bracha is at the end of Maggid when we say שגאל אותנו וגאל אבותינו. The Maharal says this is a Mizvah Shebalev and that does not require a Bracha. The Sfat Emet says that we don't need to say a Bracha because saying


the story is a Mitzvah Sichlit, which means an obvious Mitzvah and on Mizvot Sichliot we don't say a Bracha.

The Bread of Affliction Yoram Nachimovsky

The Maharal of Prague in his Haggadah on Pesach says that we need to clean ourselves of Chometz and see ourselves much more simply, without the puffery. Matza is called Lechem Oni (Bread of Poverty) because freedom requires us to become as the poor in the sense that they are not in bondage to things, to property, and as a result are more free to resituate themselves at will than those who are attached to much property and belongings.

Matzah and the Tattered Old Coat Yosef Seewald

There are two textual versions of the Haggadah at the beginning of Maggid. One version says “Ha’Lachma Anya.” Another version says Kiha’Lachma Anya.” This is the bread of our affliction versus this is like the bread of our affliction. What is the meaning of this discrepancy? Rabbi Yaakov of Dubno presents a parable to answer this question. A poor beggar was roaming the streets one day when he suddenly stumbled over a loose rock in the middle of the road. He examined the broken cobblestone and discovered something buried under the road. After much effort, he proceeded to unearth a large chest filled with precious gems. Fearing being robbed on the road, he quickly covered the chest with his tattered overcoat and ran away with it. The no-longer poor man invested his new-found wealth wisely and


eventually amassed a huge wealth. He married and had many children. Despite his wealth, every year on the anniversary of the day he found the chest, the man brought out his old tattered coat and wore it in the house around his children. He handed out gifts and candy and celebrated the twist his life had taken. One year, unfortunately, he heavily invested in a business deal that went sour. His creditors took everything from him, his money, house, even the clothes off his back. The only thing he could find was his old tattered coat. He came home to tell his wife and children the terrible news. They immediately saw the old coat and became very excited, hoping for gifts and candy. No, my children, he said, this is no longer a reminder of my past but of my current desperate situation. Rabbi Yaakov says that this explains the two different versions of the Haggadah. The matzah we eat on Pesach reminds us of the horrible conditions of exile that our ancestors experienced in Egypt. During the generation of the first and second Bet Hamikdash, Pesach was celebrated as a reminder of the evil times of the past that thankfully did not apply to them. Nowadays, we are once again in exile and the matzah we eat is a crunchy reminder of the hard times in Egypt with which, unfortunately, we can relate. This Pesach, may we appreciate the fact that although we are not slaves, our situation is no less tenuous. We need the Ultimate Redemption now more than ever. May it come speedily in our days.

What’s the Rush?

Dr. Gary Abberbock

The story of the five rabbis who stayed awake all night discussing the exodus from Egypt who were interrupted in the


morning by their students informing them that it was time to recite Kriyas Shema is well known to those who recite the Haggadah yearly. Rav Yisroel Reisman, Shlita, asks an insightful question concerning the episode. We are aware that Kriyas Shema may be recited anytime during the first three hours of the day. From the text of the Haggadah, it appears that the students interrupted their rabbis at the “crack of dawn” to tell them it was time to abandon their discussion of the exodus and immediately recite Shema. Although clearly it is advisable to do a mitzvah at its earliest possible time, since the Rabbis were in the process of performing another mitzvah, what was the rush to interrupt them? The answer Rabbi Reisman proposes is based on a minhag of Rav Chaim from Volozhin. Many of us have the custom on Friday night to sing at our table the zemer – “Tzur Mishelo” – but Rav Chaim, Zatzal, would refrain from chanting that particular song. If we look closely at “Tzur Mishelo,” we will note that its stanzas and content parallel that of Birkas Hamazon – the Grace after Meals. Explained Rav Chaim, since the content of “Tzur Mishelo” is essentially that of the “bentching,” one can fulfill his obligation to bentch by reciting “Tzur Mishelo.” Nonetheless, said Rav Chaim, this is not the ideal way to bentch as one should preferably recite the text that has been ordained by the Rabbis - our Birkas Hamazon. To avoid perhaps fulfilling his “bentching” requirement and being subsequently prohibited from reciting the true “bentching,” Rav Chaim refrained entirely from singing “Tzur Mishelo.” Explains Rabbi Reisman, perhaps the same idea is applicable to the story in the Haggadah concerning the five rabbis, their


students, and Kriyas Shema. An essential element of Kriyas Shema is recalling the exodus from Egypt. We are commended to remember the exodus each and every day. The ideal way to fulfill this requirement is to recite Kriyas Shema which in its third paragraph references Yetziyas Mitzrayim. One can also, however, fulfill this requirement simply by discussing the actual exodus, as indeed the five rabbis were doing. Fulfilling the mitzvah in this manner, however, is not ideal. Explains Rabbi Reisman, perhaps the students of the rabbis in our story interrupted their teachers at the very earliest moment that Kriyas Shema could be recited for they knew that these great rabbis would prefer to fulfill the daily mitzvah of remembering the exodus in the ideal way by reciting Kriyas Shema rather than in the inferior method of simply telling the story. Had the rabbis continued their overnight discussion even a moment longer, they would have fulfilled the mitzvah of remembering the exodus in a less than ideal fashion. It is for this reason that the students rushed in to interrupt as soon as Kriyas Shema could be recited. May Hashem give us all the strength and ability to enjoy discussing the story of Yetziyas Mitzrayim with the same fervor and perseverance as did the Rabbis in the story and additionally, the opportunity and ability to fulfill all of His mitzvos in their ideal fashion, all the days of our lives.


The Centerpiece of the Seder Yoram Nachimovsky

The centerpiece of the Seder event is the children; more than the Haggadah, more than the Seder Plate, more than Pesach, Matza, Maror and even Yetziat Mitzraim. The proof being that Paroh was prepared to allow Moshe to take the elders out to sacrifice to G-d without the children but Moshe realized that the children were necessary. It is not enough for the older people to be completely dedicated if the children aren’t with them. The Haggadah points out how important the children are by inserting the Ma Nishtana at a crucial moment in time. The Haggadah then points out to all the adults the importance of teaching each child according to his abilities and in different ways. Finally the Rabbis provide the question format including the mystery of the afikoman in order for the children to stay engrossed and completely involved in each and every part of the Seder.

The Torah Speaks of Four Children

Rabbi Kalman Shiloni

כנגד ארבעה בנים דברה תורה

שאלותיהם מגוונות בארכן , אלא. למעשה כל הארבעה הם צדיקים .אנסה להסביר. ובסגנונן

שאלת הבן החכם היא הארוכה ביותר. )מה העדות החוקים והמשפטים

מלים( הוא שואל שאלות על פרטי הסדר, 9אלקינו אתכם? אשר צוה ה' וצריך לענות על כולן.

, הרי הוא בא לסדר פסח, אינה אומרת שהבן הוא רשע" רשע"שאלת ה

הרי אבותינו יצאו ( מלים 4? )לכםמה העבודה הזאת . אלא יש לו בעיה


זו ? אם כן מדוע אתם עושים את העבודה הזאת, ממצרים ולא אתם .ה קצרה יותר משאלת החכםהיתה שאל

תם אינו מסכן ( מלים 2? )מה זאת: בא התם ושואל שאלה קצרה יותר

יעקב היה איש '. שלם באמונתו ובעבודת ה-הוא תם. להפך. וחסר הבנההוא היה '. שלם בעבודת ה-גם אברהם היה תמים. יושב אהלים, תם

' וישר כפי שהגם איוב היה איש תם . בעינים עצומות' מוכן ללכת אחר ההוא רוצה , שאלה קצרה –" מה זאת"אם כן כאשר התם שואל . קורא לו

הוא רוצה לקבל את . שאביו יסביר לו את התמונה הכללית של סדר פסח .הוא לא שואל אודות הפרטים. הכל כמות שהוא בשלמות

הוא אדם , הוא לא תינוק שאינו יודע לשאל שאלות, ושאינו יודע לשאל

אבל בעל . ובלי שאלותמוכן לקבל את כל הסדר בלי בעיות הוא . מאמיןאת , לבן הזה, את פתח לו." נעשה ונשמע"ההגדה יודע את האמרה מבינים וגם מקימים את , רק כך לומדים. השיטה של לשאל שאלות

מהשאלה . השאלות השונות הן העקר בקטע הזה. בשלמות' מצות ה .הארוכה עד השאלה שלא נשאלת כלל

."חנוך לנער על פי דרכו"הזה מסביר היטב את דברי שלמה הקטע

As it is Written…

Yitz Elman

There are many traditions our family has in general and specifically, when it comes to the Seder and the Haggadah. For example, when we say the Haggadah out loud together, word for word, in that special niggun/tune that has been passed down from generation to generation and the special way we melodically draw out the word "Sheh-neh-emar" which is found throughout the Haggadah, it is all extremely special. While these themselves are not divrei torah, they are part of what makes the Seder special and worthy for us to stop and take note. In terms of divrei torah, if we look at the words, "k'moh she-neh-emar", the Chidushei Ha'rim tells us that this phrase, literally means "as it is written" that whatever happens to us is


per what is written in the Torah, that there really is nothing that takes place that is not under Hashem's rule, his guidance. "K'moh she-neh-emar"...as it is written.

Vehi Sheamda Libby Josephs

In Vehi Sheamdah it says: SheLo Echad Bilvad Amad Aleinu LiChalotenu, Elah Shebichol Dor VaDor Omdim Aleinu LiChalotenu - That one person did not come against us to destroy us, but through many generations many people tried to destroy us. The Sfas Emes says that from these words we see a tremendous chessed that Hashem has done for us, and continues to do for us. Yes, in every generation the Jews have faced enemies that have tried to wipe us out. However, had Hashem focused ALL the hatred against the Jews into ONE person in ONE generation, then we wouldn't have been capable of withstanding it and fighting back. So, the Sfas Emes shows us that while it has been a long and hard journey, one that seems quite daunting, Hashem is helping us by spreading out the hatred over a longer time. This way, He is giving us the ability to fight back in smaller doses and defeat our enemies bit by bit. Although it’s taking us longer, Hashem is giving us the chance to slowly but surely win out against all the hatred we face as a nation over time. With the help of Hashem, we should finally defeat the last of our enemies and see Mashiach very soon!


A Comment on Vehi Sheamda Miriam Klein

לבד עמד עלינו לכלותנו, חד ב א א ל עמדה לאבותינו ולנו, ש יא ש וה

ים עלינו לכלותנו, והקדוש ברוך הוא בכל דור ודור עומד לא ש אידם ילנו מ מצ

. This passage is supposed to instill in us the feeling of special care that Hashem takes of us as a nation and that He looks after us at all times. How do we merit this special care? And this (והיא) has stood for our ancestors and us; for it was not just one that has stood against us, but in every generation some have stood against us to exterminate us, and Hashem has saved us from them. What is this that has stood with us? If we are telling the story of Yetziyas Mitzrayim on the Seder night, why do we bring up other events? Why mention that there are other challenging times we have faced when the night is supposed to focus on Yetziyas Mitzrayim? An answer has been offered that this passage is supposed to teach us that we should feel the special care that Hashem takes of us and recognize that He does so all the time. We first saw it at Yetziyas Mitzrayim though He foreshadowed it in a promise to Avraham Avinu but it happens over and over again. That may be the point, though. Look where it was foreshadowed—with Avraham Avinu—an exemplar of maasim bein adam l’chaveiro. Perhaps this is what has stood by and should stand with us – bein adam l’chaveiro together with bein adam l’Makom.

---------------------------------------------


This that has stood the test of time and been there for = והיאthe Jewish people throughout our history. What is “this”? Often, we refer to this being the promise that Hashem made to Avraham Avinu to take us out of Egypt. Others offer an explanation that this refers to the Torah being ingrained in us. This explanation is rooted in the letters of the word והיא as follows:

the 6 books of the mishna – 6 – ו the 5 books of the Torah – 5 – ה Commandments 10 – 10 – י Hashem – 1 - א

Essentially, the Torah is ingrained in the Jews’ beliefs and practices. It has kept them steadfast time and again when others have been against us and this is the reason that Hashem has saved us.

I wonder whether it is actually both – the promise and the Torah?

Let’s further explore the promise…

The one to whom the message was foreshadowed (Avraham Avinu) was focused on bein adam l’chaveiro and bein adam l’Makom [seemingly, in that order]. Hashem told him that He would be there for us. Inherent in that message, does that imply we ought to look to the recipient of that message? Why was this promise made to Avraham Avinu foreshadowing the events of Yetziyas Mitzrayim? Perhaps the message is directed at us to emphasize bein adam l’chaveiro. Perhaps if we do and practice this (the Torah), we will be zocheh to keep receiving the benefits of the promise Hashem made to Avraham Avinu. Historically, this has withstood but maybe


this is the reason we say it every year on the Seder night – as a reminder to ourselves.

This also answers the question of why we mention other events in this passage when Seder night is supposed to focus on the story of Yetziyas Mitzrayim. And that reason is because a person is supposed to feel as though they came out of Mitzrayim. How better to remind ourselves than focusing on the special care Hashem gives to us and the part we play in being zocheh to that.

It is suggested that each person should feel as if they came out of Mitzrayim themselves; perhaps if we can pay attention to bein adam l’chaveiro, we can continue to experience the benefits of this.

The Makkos Moshe Adonolem

It says in the Haggadah that there was a disagreement about how many Makkos the Mitzrim got at the Yam Suf. The Vilna Gaon asked: Why does it matter how many Makkos they got in total? He explains: That Hashem promised us, if Bnei Yisrael keeps all the mitzvos, we won't get punished like the Mitzrim and go through the same suffering. This shows what punishment is being held back when you do the mitzvos.

The Reason We Take out the Drops of Wine Yoram Nachimovsky

The reason for taking out the drops of wine by the makot is based upon the teaching of the Book of Proverbs 24:17…”When your enemy falls, do not rejoice.” Judaism


believes that G-d’s concern is for all people and all creatures; G-d was not happy with drowning the Egyptians in the Yam Suf. As it says in Ezekiel 18:23, “Do I delight in death of the wrongdoers? Rather I prefer that they return from their wrong way and live” (Medrash Raba). In Gemara Megila 10B, the Gemara points out that before the army goes to war, they say “hodu l’Hashem”…but they don’t say “ki tov” because G-d does not rejoice at the downfall of the wicked. He also did not allow the angels to sing by Yam Suf… Maasei yadai tovin bayam veatim rozim lehagid shira – The works of My hands are drowning in the sea, and you want to recite a song?

Acronyms

Menachem Fruchter

דצח עדש באחב: רבי יהודה היה נותן בהם סימנים – Rabbi Yehuda gave them (the Makkos) acronyms: Detzach, Adash, Beachav In addition to Roman numerals, the use of acronyms or ראשי

was a common practice in ancient Rome. This is a תיבותcommon memory device. The Talmud also many such acronyms one example is ם"יעל קג (halachik cases where הלכה follows אביי not רבא). Rabbi Yehuda HaNassi stressed the importance of being able to group ideas when he said לעולם

Always learn) .ילמד בכללים שאם ילמד בפרטים מיגעים אותוusing general summaries, learning only with specifics is counterproductive).


Understanding the Division of Hallel in the Haggada Morris Inker

I heard this thought from Rebecca Belizon when she spoke on the topic of "Life is a Miracle". She pondered why Hallel is divided during the course of the Seder. What is this separation trying to teach us? She concluded that the two halves of the Hallel point to different categories of miracles that we must give thanks for. The first part continues the Pesach story and mentions all of the miracles that took place at that time i.e. the plagues, splitting of the sea, etc. The second part of Hallel, recited after the Seudah, speaks of the future redemption and the Messianic time. This second part praises Hashem for all the things we take for granted- breathing, living, sunrises and sunsets. Things we do and see every day as G-d sustains the world and us. Miracles are not just supernatural events, they are also the natural events that occur around us all of the time. By separating the two types, the importance of the ordinary is magnified. It is put on an equal stage with the spectacles. All miracles are important. Everything that G-d does for us deserves praise -from the most spectacular to the seemingly insignificant. We must be aware, and thankful, of it all.

When Israel went forth from Egypt, Jacob’s household from a people of a strange tongue….

Norm Lerner

What’s with this “strange tongue”? Surely after two hundred years of living there, the Egyptian language was no longer strange to the Jews. I assume that our ancestors understood and spoke Egyptian, yes, they held onto their own language, but they could not fail to learn the tongue of their host.


After all they were part of one of the most advanced civilizations of the time: farming techniques that used geometry to understand the ebb and flow of the Nile, mighty buildings decorated with art works, a structured, bureaucratic government, laws, a moral code, a written language and even papyrus to write it on. There was much in Egypt to be admired and even emulated.

But when the great change came, a pharaoh that “knew not Joseph” the great empire underwent transformation. The buildings and the monuments remained the same but the nuances of the language that our people heard were altered. There was now harshness in the tone of it, and tension in its timbre. This language that was once one of sophistication and culture became the language of their torture. I have read that after the holocaust, survivors of the death camps, even the German Jewish survivors, did not want to hear German spoken again---the sound of Schiller and Mann and Heine, words once beautiful to them became toxic. So it was with the tongue of Egypt.

Our people came to the realization that great buildings and fine art, and even an advanced language, while important, did not add up in the final calculation to what was really of ultimate value. That what was of greater worth was a civilization where one was judged on a scale of how well they treated the “other,” and how they related to the stranger and to those of lesser means and lower status.

And so, they decided to reject more than just the strange tongue of the civilization they were leaving behind, they rejected its values.


Hillel’s Sandwich: Thanking Hashem for the Good and the Bad

Sarah Berger

בית המק דש היה קים: היה כורך פסח מצה כן עשה הלל בזמן ש ומרור ואוכל ביחד

This is what Hillel did when the Temple was in existence. He would combine the Pesach offering, the matzah, and the marror, and would eat it all together.

Why did Hillel maintain that Pesach, matzah, and maror had to be eaten together?

The Pesach offering was given as a thanks to G-d, the matzah symbolizes freedom, and the marror symbolizes suffering. Both the matzah and marror had to be eaten together with the korban pesach to demonstrate that we thank G-d for both the good and the bad in our lives. There is a divine plan, and we must have faith and find good within the difficult times of our lives and be thankful for all that G-d gives us.

Reflections on the Bitter Herbs Rabbi Reuven Boshnack

On Seder night, we eat marror, the bitter herbs. Whether it is horseradish, endives, or romaine lettuce, we consume these winsome vegetables as Raban Gamliel says,

י על . מרור זה שאנו אוכלים על שום מה שום שמררו המצרים את חיינו במצרים יהם בעבדה קשה בחמר , שנאמר. אבות וימררו את חי

ת כל עבדתם אשר עבדו בהם בפרך נים ובכל עבדה בשדה א ובלב

Why do we eat marror? The Egyptians made the lives of our forefathers bitter in Egypt. As it says, “They (the Egyptians) made their (the Israelites) lives bitter with slavery, with hard


work, cement and bricks and all types of work in the field, all of the work that they forced them to do was done in a crushing matter.” (Haggadah)

When we eat marror, we are reminded about the bitterness of the Egyptian slavery. Therefore, we do not lean when we eat it, (Orach Chaim 475:1) as it is eaten in memory of the bitterness of slavery (Mishna Brura 475:14). The sweet charoses should be shaken off, as not to cloud the taste of the maror (ibid). Moreover, if a person swallows the marror whole (Orach chaim 475:3) then they have not fulfilled the obligation.

Why should we do this? Why would the Torah command us to remember slavery? Isn’t the point of the Seder a celebration of freedom?

The Beis Yaakov of Izhbitz (Haggadah Shel Pesach, Marror) explained that the point of the Seder is not just to celebrate freedom, but in fact the construction of a new consciousness of a free healthy person. This stands in contradistinction to the psyche of the slave, who is living without restrictions of a master, yet still enslaved in his mind. The healthy person knows that it is impossible to live without some degree of marror; some bitterness or difficulty. Whether it be a hard conversation to have with someone, or a situation that they are avoiding, or even a degree of hard work toward a goal, people avoid it; they’ll say ,“it’s too hard, I really don’t want to anyway.” They will deny or avoid the difficulty.

We see Bnei Yisrael having a similar problem in the desert, every time that there was a snag, or a problem, the Torah records the kneejerk reaction, as let’s go back to Egypt. (Shemos 13:17, Bamidbar 11:18, 14:2-4, 20:5)


So we are told to eat marror, and face the experience that there was difficulty in the past, and quite probably there will be difficulty in the future. But, we eat it with matzah and the korban pesach, which create for us the context that despite the difficulty, we left Egypt. This message then affirms for the proper paradigm for marror. Yes, it is bitter, but with perseverance, and of course, siyata dishmaya, (help from the One Above) we can prevail through any difficulty.

May we merit to digest the messages of pesach, matzah and marror, and merit to eat them all in the precincts of Yerushalayim, our Holy City.

Stealing the Afikoman Dani Elman

How could we "steal the afikoman"? Doesn't this seem like a problem?

In the Shulchan Aruch, it says that we break the matzah and then it's guarded by the head of the Seder. You need to know where it is at all times, just like the Korban Pesach had to be watched the whole time. How do we defend this practice of stealing the afikoman?

Regarding the act of stealing, it means that you steal without the knowledge of the person you are stealing from. But in this case, the head of the Seder is in on the fact that his kids are stealing the afikoman. Another interpretation is that we allow the kids to steal the afikoman to keep them awake.

Rashbam says that we don't let the kids eat too much because they will fall asleep and we want them to stay up. Rambam


says that people used to steal matzah from each other for fun, which could be where this minhag of stealing the afikoman comes from. The main idea is that we want the children to be involved and stimulated and by allowing them to steal the afikoman, they are involved and awake.

Pesach and Milah

Dr. Robert Goldberg

At the Seder, we retell the story of our journey to freedom from the slavery of Egypt. Most of us believe that from that moment on, we as a people celebrated that event with a retelling each and every year from that joyous day until today.

There were two conditions that were set in the Torah for someone to satisfy the requirements of the first Pesach; one had to bring a specific offering which would be eaten as a family and/or group of people, the Korban Pesach, and that Korban could only be brought and be eaten by a grouping in which every male had been circumcised. Circumcision sets a symbol in each individual male to signify that he is personally a member of the covenant made with Bnei Yisrael. No individual male who has not been circumcised can participate in the original vision of what a Seder is supposed to accomplish, the first step in creating a national identity.

The first year in the midbar, we brought the Korban Pesach

and retold the story but from the second year on, after the story of the spies we never brought the korban and no one was circumcised for that entire time! How do we know this? Fast forward to Sefer Yehoshua. The first thing that the people do after crossing the Yarden is to participate in a mass circumcision then they bring the Korban Pesach and celebrate the first Pesach in 38 years, since the sin of the Meraglim.


This makes it clear that there is an intimate relationship between these two mitzvos, to quote a song "You can't have one without the other". It is actually stronger than the song implies. Every time we read in Tanach of a national rededication of the people, it is always signified by the nation bringing the Korban Pesach. This is the symbol of the national commitment of the people of Israel. In the same way the Bris Milah is the symbol of each male’s commitment to Judaism.

When Bnei Yisrael were about to leave Egypt they only had two mitzvos as a people and each involved blood. The blood from the Korban Pesach and the blood from the national commitment to circumcise the entire nation before the sacrifice was brought. There is a Pirkei DeRebbe Eliezer which goes even further referencing a quote from Yechezkel and repeated in the Haggadah, "ואמר לך בדמיך חיי ואמר לך בדמיך חיי" - “In your blood, live; and I said to you: In your blood, live”. The word דמיך refers to blood and is repeated twice, to draw the homiletic conclusion that the blood put on the doorposts was a combination of the blood from the sacrifice and the blood from the circumcisions.

Fast forward in history to Eliyahu and his attempt to rededicate the Kingdom of Israel to Judaism. They had given up both circumcision and the traditional sacrifices. Even after his victory at Carmel he was unable to turn the people back to the ways of their fathers and in a depression and desperation he run off to the desert. There Hashem tries to show him how to move forward with optimism. He can't and he is relieved of his burden. He is too much of a zealot to see a possible way forward.

In our tradition he is given two tasks to be able to bear witness to the eventual redemption. He is to spiritually appear


at every bris to bear witness to our nation's commitment to this mitzvah. We name the chair on which the baby is placed, the cup of – כוס אליהו and we set a specific , כסא של אליהו

Eliyahu – on our Seder table. This to bear witness to the two most prevalent rituals practiced across a broad spectrum of the Jewish people

On our table, and on the table of many of our friends, we place a second cup, כוס מרים – the cup of Miriam – filled with water. If Eliyahu is the eternal pessimist, she is the eternal optimist. Two prophets symbolically facing each other at our table. Miriam’s prophecy was to her parents before the birth of Moshe that she knew they had to have another child for it would be a boy and he was destined by Hashem to be the one to take them out of Egypt. She was the one who stayed by the river and made certain that the connection to his people would be made firm by making certain that he would be nursed within an Israelite household. Miriam was the one that helped Moshe in his celebration of the splitting of the sea to make certain that all of the people, including the women, would be part of the joy of the event.

And so as we sit down to our Seder table we need to celebrate the continuity of our people and the connection, in whatever manner, of so many of our people after thousands of years. The pessimists and the optimists face each other , perhaps knowing deep down inside that we are a resilient people and we will continue to wait for the coming of the Moshiach

knowing with great certainty that it will happen and לשנה הבא

.Next year in Jerusalem - בירושלים

(Part of this material was drawn from a series of talks on Sefer Yehoshua given by Rabbi Moshe Shulman of the Young Israel of St. Louis and is on their website.)


Part III: Personal Reflections

My Mother’s Chad Gadya Jeff Grodko

As I approach my first Passover without my mother, I think about all the Pesachim that we had together. The menu at the Seder was always the same; meat, potatoes, and her homemade matzah meal rolls. The Seder was read by my father, my two brothers, and I. My mother was always busy cleaning up from each part of the Seder, while we read. Even when I was a young child and was about to fall asleep, I would force myself to stay up so that I could hear my mother’s rendition of “Chad Gadya.” I used to ask her, “Why don’t we hear from you the whole Seder and all of a sudden at the end you sing ‘Chad Gadya’ with such energy and emotion?” While there are many reasons for why Chad Gadya is said at the end of the Seder, she told me we read the Haggadah and the story of Yetziat Mitzrayim because there is always a Malach Hamavet out there trying to persecute the Jews. To her, the Malach Hamavet was Hitler, and the story of Yetziat Mitzrayim paralleled to her experience of “Yetziat Germany.” She told me that the lesson to learn is that even though there is always somebody out there ready to kill the Jews, Hashem will always be there to save us.

Passover with a Cuban Flavor John Bradman

Growing up in the only Jewish family in a small farming town, far removed from Jewish community life, our Passover celebrations were very informal. My father had to travel many hours by bus, overnight, to reach Havana, the capital, to


purchase some of the basic staples available for the holiday and carry it back by bus, hoping not to run short since to replenish them would be very difficult. Later on, when we moved to a larger town where other Jewish families resided, our Passover became more traditional. In the early 60’s, we immigrated to Brooklyn. When my parents arrived, our Passover changed again, this time to the traditional old country style. My father conducted the Sederim in Hebrew at a very fast pace without any input from the participants. When my father passed away, I assumed, with trepidation, the responsibility of leading the Sederim. It was a very difficult transition for me since I was not prepared for the task. I did not follow the old format and, instead, a new system began to emerge in which each participant had a role and the use of Hebrew, English and Spanish became the practice. First we only had one Haggadah in Spanish and Hebrew until Art Scroll published a Spanish/Hebrew edition. Our Sederim have evolved with the participation of yeshiva educated children and grandchildren. The grandchildren have taken over the leading of the Sederim with meaningful innovations.

The Taste of Matzah Lazer Mikhly

A week before Pesach my wife and I will stop on Avenue M, walk into a store and buy a supply of matzah that will last us for 8 days of Pesach, and more. No hassle. Each time when we shop before Pesach, it brings back memories of my childhood,


which I spent growing up in Carpathian region under the Communist Soviet regime. My father started preparations for Pesach way before Purim. His concerns were not over which brand of matzah to buy, they were more worrisome. He and the other religious families were worried how to organize the baking of matzah. And that was after the wheat was bought and made into flour, which was a project in itself. The hardships to organize the baking - finding a suitable place in a nearby village, kashering the oven, buying new utensils, setting the date of the baking, the logistics of getting to that place, making sure not to bring on the attention of the local authorities – all those activities make a James Bond movie pale in comparison. And after all was done and the time of Seder arrived, we ate the required amount, and it tasted magical. I can’t recreate that taste anymore. As soon as Pesach was over, my father looked at us and asked one more question: Will he have the strength to go through this one more time? And he did.

The Bitterness of Marror Chaim Weinstein

I grew up in the projects in Bushwick, Brooklyn. One of my family's friends used to make marror for us. I was six years old. I did not know what exactly I was supposed to pick up from him, only that I needed to pick up something for my family for the Seder from this friend. So I walked to his building, rang the bell to his apartment and heard him yell, "Come in!" I opened his unlocked door (common, in the 1950's), and saw him in his easy chair, watching TV and resting his heavy legs on the back of his huge German Shepherd, as if the dog was an ottoman. They both moved toward me and his


dog's growl and teeth terrified me. Remember, I was six years old. He ordered his huge dog-horse to stay and took me into his Pesachdik kitchen and told me he had a big surprise for me. He said that for the surprise to work I had to do exactly what he said, and me, being an angelic little kid, always listened to what adults told me. He told me to close my eyes and take a very deep breath, and when he'd tell me to, I was to breathe very deeply only through my nose. I was eager to play the game, to be a good boy. I closed my eyes but did not know he was about to open under my nose a very freshly-grated chunk of marror. I breathed in deeply, as he said, and could not stop coughing for ten minutes, but he was laughing the whole time. He laughed all the time, even as I left with the marror. When I told my parents what happened, they severed our family’s connection to him and considered reporting him to the police. Imagining his big dog, I convinced them not to. To this day I have a love/hate relationship with marror, but it was a Jewish man who had "embittered" my life. Enemies of humanity come in all forms.

My Pesach Story

Mendi and Marilyn Scharf My family is going away for Pesach 2015. Not to a hotel, but to something I call Hotel Scharf. It’s a big undertaking for me and my wife – the shopping, schlepping, cooking, organizing,


and God forbid we forgot to buy something that someone may fancy and we don’t have it. It’s overkill, but… However, the gratification and kvelling we get on Seder night is overwhelming. What’s better than lording over a beautiful setting surrounded by those that you love and care most about, and vice versa, in order to transfer the Pesach Mesorah. When things get out of hands with the kids, or adults losing interest in the Haggadah or in the singing, I look around at the apathy and mayhem and exasperatedly yell out "I'm not doing this again next year". They usually look at me with that "here he goes again", with that "Really, Dad!!" expression on their faces, and they continue doing what they were doing. My wife tries to keep the momentum going by starting a song, while I sulk and mutter under my breath "Why am I doing this? Who needs this?", but then one of the grandchildren saddles up on my lap (probably at their mother's urging to go make nice to Zaidy) and you know how it ends. A few years ago, I offered the Seder reins to my son-in-law, Jerome to conduct the Seder in Yiddish like I do, like my father did. Mind you he doesn't speak a word of Yiddish. He graciously said he'll try but he hasn't stepped forward yet. He tried a little last year but....let him stick to being a doctor. My daughter said he did look around last year for a transliterated Haggadah. May Hashem give me and my wife the strength and health to do this for many more years? (Oy!)


Sorry I can't write more, I need to go buy things for this year's Pesach Yetzias Brooklyn.

A Very Personal Passover Connection Alice Loubaton

Passover has a very special meaning for Sam and myself because we actually met at a Passover Seder. We were both students in Paris, I on my Junior Year Abroad, he in Medical School. Without family nearby, we each signed up for the first Seder at a kosher student restaurant (affiliated with the University of Paris) located just opposite the Luxembourg Gardens in the Latin Quarter. The place was modest, to say the least (Formica tables and student chairs), and we were a very mixed crowd that evening: old people without families, and students – both French and foreign – far from theirs. The “Anglos” had congregated at a series of tables on the left side of the room; the Francophones were sitting together on the right side. I decided to sit with the French speakers; after all, wasn’t I in France? So I sat down next to a young man at one of the long tables; I was on his left, and Sam (as it turns out) was on his right. When it came time to begin the Seder, the mashgiach asked for someone to lead it. Sam volunteered. I was impressed by his lovely singing voice, beautiful melodies and mastery of the Haggadah. During the meal, we began to talk. He asked where I would be for the second Seder. I mentioned another Jewish student center, also located in the Latin Quarter. We said goodnight and went our separate ways. I was sure I would never see him again, but there he was, the next evening, at the other place! And the rest, as they say, is history….


That is why, every year, in addition to commemorating the exodus from Egypt, we also celebrate the anniversary of that Passover Seder in Paris where we first met.

The History of the Leon Yager Passover Food Distribution Mary Ann Shakarchi

In 1997, Kingsway received a large influx of newly freed elderly Russian Jews. They came to the U.S. with few possessions and very little money. The Kingsway office became aware that many were going without food as their Food Stamps had not been issued. So, the Kingsway office opened a food pantry with canned vegetables, fruit, and fish and with dried beans and pasta through the generosity of Kingsway members who understood the issue and brought in groceries. As Passover approached, Rabbi Milton Polin approved the initial Kingsway Passover Food Distribution. That first year, Mary Ann Shakarchi filled 56 shopping bags with enough food to allow families to enjoy the Sederim. Thanks to Milton Bloom ע״ה, the Jewish War Veterans (JWV) ordered extra food so we could help these New Americans. The following year, Kingsway received 109 requests for Passover food. Rabbi Polin and Carol and Dr. Julian Seewald agreed that Kingsway should use this opportunity to teach about Pesach as well as supply food. So, the Seewald family donated Russian/Hebrew Haggados to go in each bag of food. At 109 requests, it became apparent that help was needed to make and distribute the Passover food packages. Milton Bloom ע״ה and the Jewish JWV included our grocery list with theirs to get the best prices. The Kingsway office asked Yevgenya (Jane) Zhelerzhyak and David Levitsky, two frequent


Kingsway visitors, to round up a couple of volunteers to make the packages in the Fein Lounge. Their initial reaction was a little reluctant but they came with four other new Americans to make the packages. After they had finished, both Jane and David came into the Kingsway office to ask, on behalf of all the volunteers, if they could do this again next year. They went on to explain that volunteering to help others was one of the things that Communism abolished. In the U.S.S.R., everyone was out for their own. They said that this experience had filled them with such a “good feeling” that they were looking forward to volunteering more. In fact, they returned every year that Kingsway prepared food packages and distributed them. Jane and David became leaders in the Kingsway New American Shabbat Services held in the Fein Lounge. The third year, we received over 250 requests. Rabbi Polin decided that the concept of “Maot Chittim” should be the lesson and everyone receiving a package was asked to give $2.00 “for people who were too poor to buy Passover food.” Once again, Milton Bloom ע״ה and the JWV partnered with Kingsway to truck in all the food needed to what was called “The Health Club” and is now Butterfly Day Care. We needed more volunteers. Leon Yager ע״ה stepped up to organize Kingsway volunteers, our New American volunteers, the Boy Scouts and students from Yeshiva Mizrachi L’Banim (now Yeshiva Derech HaTorah) for packing the food and distributing it to the lists the Kingsway office arranged by appointment. From that year until his passing, Leon Yager ע״ה gave out 450 Kosher for Passover food packages. With the passing of Leon Yager ע״ה, Carol Seewald and Judy Mikhly organized the Passover Sign Up and distribution of the packages. Kosher Palace agreed to make and deliver the


packages as most of those receiving packages were infirm and unable to come to Kingsway. Currently, the Kingsway office uses the Seewald-Mikhly lists as the basis for food packages. This year, we will be distributing 150 Passover food packages.

A Life Changing Experience Malka Marmer

The Haggadah says: – "בכל דור ודור חיב אדם לראות את עצמו כאלו הוא יצא ממצרים"“In every generation a person is obligated to see himself as though he had personally come out from Egypt.” The Rambam’s version of the Haggadah reads It is a person’s“ - ”חייב אדם להראות את עצמו כאלו הוא יצא ממצרים“obligation to show himself as though he had just left Egypt.” The Seder and the text of the Haggadah help us fulfil this mitzvah. We study in depth into the story of Yetziyat Mitzrayim and emotionally and physically try to make ourselves part of the story. The Rambam’s "להראות" is more than re-experiencing, its adds another dimension: the re-experiencing should be so dynamic and so intense that it breaks through and somehow expresses itself in action. The experience of Yetziyat Mitzrayim on the night of Pesach should be so overpowering, so overwhelming that we should act it out. This past week I had a similar type of experience. I went to Poland for a week with Heritage Seminar. I studied Holocaust history in depth while going back to the place where it occurred. We visited places like Tykocin and Warsaw to understand the shtetl life and life before the war. Then we


visited places like Treblinka, Majdanek, and Auschwitz to try to see, understand and feel the pain of the hell those Jews went through. The entire week, throughout the trip, all I could think of was another paragraph in the Haggadah:

והיא שעמדה לאבותינו ולנו שלא אחד בלבד עמד עלינו לכלותינו הקדוש "

"ברוך הוא מצילנו מידם

“This [promise] has sustained our fathers and us! For not only one enemy has risen up against us to destroy us, but in every generation they rise against us to destroy us; and Hashem saves us from their hands.” The Egyptians enslaved us and gave us pointless backbreaking work for no reason other than they wanted us to suffer and to wipe out our nation. But 210 years after this labor and hell Hashem performed miracles and Moshe was able to lead us out of Egypt into Geula. Shortly after, we experienced the ultimate revelation at Har Sinai and received the Torah, creating the Jewish nation. Similarly, the Nazis’ plan was to annihilate the Jewish nation entirely. They separated Jews from their normal lives and rounded them up. Some were shot into mass graves, some were sent to labor/concentration camps and needed to do work similar to that which we were forced to do in Egypt and, some were sent straight to death camps. I saw with my own eyes the sites of the mass killings and suffering and the machines in which they gassed and cremated Jews. The Nazis dehumanized them and literally ran a killing factory in order to wipe out our nation. The Nazis tried to erase us off the face of the earth but “ דםהקדוש ברוך הוא מצילנו מי ” The Nazis did kill six


million Jews but ultimately their plan failed. Only three years later did we establish an independent homeland, Israel. The last thing the Nazis would have ever wanted is for us to live free and have our own homeland. We are living proof that their plan failed and this is the way I felt as I walked through the camps with an Israeli flag wrapped around my back. The paragraph of "בכל דור ודור" ends;

"לאבותינו ואותנו הוציא משם למען הביא אותנו לתת לנו את הארץ אשר נשבע"

“It was us that he brought out from there, so that He might bring us, to give us the land that He promised to our fathers.” Many people were tortured and killed in order for us to have a homeland today. We must not take our homeland and the ability to practice Torah and Mitzvot for granted. After my trip I have even more of an appreciation to have the opportunity to live in Israel for the year studying Torah and Mitzvot in Israel. !עם ישראל חי וקים


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