THE PESACH SEDER HANDBOOK Rabbi Jay Spero
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The Pesach Seder is one of the most critical parts of the Jewish year. It is a time when family and friends gather to discuss the exodus of our ancestors; an odyssey that took them from Egypt to the Red Sea, the Red Sea to the desert, and eventually to Israel. It was a journey from slavery to freedom. It is a time when the children are given a primary role in the evening’s activities. All of this however begs the obvious question. Why? Why is what happened 3300 years ago relevant to us in 2008? Why are we celebrating our freedom from an ancient Pharaoh when so many ‘Pharaohs’ have enslaved us since then? And why do we engage in such an elaborate and specific ritual at the Seder? Wouldn’t a small party be enough? The answers to these questions lay in the Haggadah1. In this handbook we explain some of the basic concepts of the Haggadah, and the laws of the Seder. (This is by no means a comprehensive guide to the laws of Pesach. For a comprehensive guide please see Rabbi Shimon Eiders "The Laws of Pesach".) During the eight days of Passover, it is forbidden for us to possess chometz—leavened bread. This also includes anything made with flour (bread, bagels, cookies, cakes, crackers, pretzels, cereal etc…). Due to confusion, the Rabbis also forbade legumes (corn, sesame, peanuts, beans; European Jews also accepted not to east rice). If one is unable to rid his house of chometz, the chometz may be sold to a non-Jew. When purchasing food, one must be careful to only purchase food which is kosher for Passover. Even the most innocuous items require supervision (for example dates, even though dates themselves contain no chometz, they are normally rolled in flour to remove the stickiness). The reason for this, is that unlike most forbidden foods which are nullified 60 to 1 (such as meat in milk or vice versa), even the smallest amount of chometz is not nullified. 1.
Haggadah, a Hebrew word, means to tell over.
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This is because, as stated later in this guide, the leavening process is a metaphor for our ego, which feeds our evil inclination. So even though throughout the course of the year our ego is a necessary element for our growth, during Pesach when we relive the process of our initial commitment to G-d, we want to completely nullify our egos. This year the chometz is burnt on Friday morning. The following declaration is said Friday morning2: “All sourdough and chometz in my possession, whether I have seen it or I have not seen it, whether I have eradicated or I have not eradicated, is hereby nullified and made like the dust of the earth.” This year, since Erev pesach falls out on Shabbos, there are a few things we need to know about the meals on Shabbos: When Erev Pesach falls out on Shabbos, the following is done for the meals: Matzah may not be eaten(as we want to have an appetite for Matzah at the Seder). Egg matzah, while forbidden for Ashkenazic Jews on Pesach, may be used for the night meal, and any meal by day eaten before the last permissible time to eat chometz(usually between 10 and 11am, depending on the location and year; a whole egg matzah must be eaten in order to bentch). The general custom is to daven early Shabbos morning, eat bread/egg matzah, bentch, take a short walk/leave the table, then come back and wash again for the third meal. The meal should be finished before (5768) 10:16 in New York, 10:21 in Philadelphia, 10:46 in Cleveland. The chometz must be annulled by 11:36 in New York, 11:40 in Philadelphia, and 12:06 in Cleveland. After midday, the third meal should be eaten again (to satisfy the opinions who hold the third meal must be eaten after midday; fruit, meat or fish are used in lieu of mezonos/hamotzei products).
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Please consult www.ou.org for the proper times in your city.
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The person leading the Seder should have a Seder plate in front of him. In some families, it is customary for every participant to have a Seder plate in front of him. The plate looks like this3: Roasted Egg (Commemorating the sacrificial offering brought on holidays)
Roasted Meat Bone (Commemorating the Passover offering)
Horseradish root For eating the maror (step 8)
Potato or a Green for dipping into saltwater (step 3)
Charoses (mixture of apples, nuts and wine for Hillel sandwich (Step 9) Romaine Lettuce
For maror (either romaine lettuce or horseradish may be used)
3 Pieces of Matzah4
The Seder is composed of fourteen steps. (1) Kadesh- Kiddush is made on red wine5. The wine must be drunk while leaning to the left. (Throughout the Seder when either wine is drunk, or matzah is eaten, we lean to the left because leaning while eating symbolizes freedom. Many people place a pillow behind on their chair). For one who is unable to drink straight wine, grape juice may be added until it is drinkable. (The Seder must be started after nightfall).
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This is according to the custom of the Arizal. There are many customs as to how to set up the seder plate. 4. The three matzohs should be under the Seder plate. If this is not possible, place them as shown. 5. Red wine is preferred, though white wine may also be used.
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The cup holding the wine must be 3.36 fluid ounces. Preferably one should drink the whole cup, and at a minimum more than half should be drunk. Kadesh has two roles. 1. It serves as Kiddush. The word Kiddush means sanctify, or make special. When evening arrives and Pesach is ushered in, it is not an arbitrary change of dates; rather it is the transformation of a regular day to a special one. As human beings, we have the unique ability to sanctify. This is done by taking one of the finest pleasures known to man, wine, and before drinking it, acknowledging G-d as the source of life and sanctity. Through doing this we achieve a synthesis where man, through G-d, is able to turn the mundane into holy. 2. It serves as the first of the four cups of wine that are drunk during the Seder. In Exodus ch.6 v.6-7 it states “Therefore say to the children of Israel, “I am G-d and I will take you out from under the toils of Egypt, and I will deliver you from their labors, and I will redeem you with an outstretched arm and with great judgements. And I will take you to Me as a people, and I will be to you G-d.” The Jerusalem Talmud states we drink the four cups to commemorate the four expressions of redemption. I will take you out, I will deliver you, I will redeem you, and I will take you to Me. The Jews in Egypt were tortured and enslaved, and were strangers in a strange land. These three levels correspond with the first three expressions of redemption. Being tortured corresponds to “I will take you out from under their toils.” This refers to the period of time after the first plague, when the Egyptians stopped torturing the Jews. “ I will deliver you from their labors” refers to the time period after the first couple of plagues, when the Egyptians stopped enslaving them. “I will redeem you” refers to the point in time after the ten plagues, when the Egyptians let us go. What does the fourth expression, “I will take you to Me”, refer to? In this expression of redemption lies the crux of our redemption from Egypt. 6.
The reason we are required to drink a certain amount is one must have from the wine a feeling of cheirus—freedom, and this is the minimum amount to bring about this feeling.
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If one were to say our celebration of Pesach is simply to commemorate our leaving Egypt, then the whole Seder is a farce. What is there to celebrate? How many times have we been enslaved since then? We are obviously commemorating something much greater than simply leaving Egypt. The Seder is a celebration of the very fact that we still exist. What would one say if right now a group of Assyrians demanded a state from the United Nations? Or Mesopotamians? Or Babylonians? Yet fifty years ago that is exactly what happened. 2000 years after the Jews were exiled from Israel, we are still around. How can this be explained? How can a people be separate from its land for 2000 years, yet still not only exist, but have an identity? Obviously, the secret of our survival is greater than any land, even Israel. That secret is the last of the four expressions of redemption: “I will take you to Me as a people.” What does “take you to Me” mean? That G-d will give us the Torah. Our having been taken out of Egypt was only a means to an end; that end is the purpose of our existence. The word meitzar in Hebrew means constriction. Mitzrayim, the Hebrew word for Egypt, means two constrictions. When G-d redeemed us from Egypt, He released us from the constriction of being a physical slave, and He released us from the constriction of being spiritual slaves. A mere seven weeks after we were taken out of Egypt, G-d gave us the Torah, this being the reason He took us out of Egypt. During the seder the first three cups of wine are drunk with thanks to G-d for physically liberating us from Egypt and in thanks for all He has provided us with, both physically and materially since then. The fourth cup symbolizes our gratitude towards G-d for having found us fit to receive the Torah, which gives our lives meaning and purpose. That is why even in the most horrible of conditions, in Western Europe during the crusades, in Spain during the Inquisition, and in the concentration camps, we gather on the anniversary of G-d taking us out of Egypt, and we retell the story. And by virtue of our being here to observe the Seder, our relevance and our connection to G-d and the Torah is proven. (2) Urchatz- The hands are washed and no blessing is recited.
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(3) Carpas- Either a green vegetable or a potato is dipped into saltwater. The blessing of “Borei Pri Ho’adomah” is recited on the vegetable. While saying the blessing, also have in mind the maror (bitter herb) which will be eaten later. Carpas is used as an appetizer. An appetizer whets one’s appetite for the coming meal. Why do we dip? The sages give a cryptic answer: “We dip in order that the children should ask.” The Maharal7 explains that one of our goals on Pesach is to clarify why it was necessary for us to have undergone slavery. He answers that one of the reasons we had to undergo slavery was in order to enable us to experience freedom. If one has never experienced the opposite of freedom, which is slavery, then one cannot truly appreciate freedom. (This concept is true of all pleasures. They can only be truly appreciated when one has experienced the opposite, and expended the necessary effort to achieve them.) So when the children ask: “Why do we dip the vegetable?”, we explain what an appetizer is. That just as one cannot really enjoy food, unless a hearty appetite has been developed, so too one cannot enjoy freedom until one has experienced slavery. This concept can be explained on an even deeper level - that one cannot appreciate answers, until one asks questions. In order for Judaism to be meaningful in our lives, we must question, and put the same passion into it that we put into our jobs, families and recreation. (Based on an idea from Rabbi Uziel Milevsky zt’l) (4) Yachatz- The middle matzah is broken in half. The smaller piece is left on the table, while the larger piece is wrapped in a napkin, and set aside for the afikomen (the matzah eaten at the end of the Seder). Many families have the custom of “stealing” the afikomen. Either the children hide it from the father, or the father hides it from the children. When it is time to eat it, either the children or the father search it for. The reason this is done is to pique the children’s interest in the Seder and to encourage them to ask questions. Another reason we hide the afikomen is because the afikomen is used as a substitute for the Paschal Lamb. Right now we are in exile, unable to perform this commandment, as we do not have the Temple at the moment. The hiding of the afikomen symbolizes that G-d’s “face” is hidden from us 7.
Rabbi Yehuda Loewy; 16th century sage from Prague.
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right now. But just as the afikomen is found, we know that we will again reveal G-d’s face with the building of the Temple. (5) Maggid- The telling over of the Exodus. This is based on a verse in the Torah, Exodus ch.13 v.8: “And you shall tell your children on this day (the 15th day of Nissan), that because of this did G-d take me out of Egypt.” This section of the Haggadah starts off with “Ha lachma anya”-this bread of affliction, referring to matzah. The significance of matzah is when the Jews were leaving Egypt, they were forced to hurry. This did not allow the dough proper time for it to rise; hence they left with matzah. Is it not rather arbitrary, however, that because the Jews were forced to leave in a hurry, and their dough was not given time to rise, therefore, for eight full days (Pesach is seven8 days in Israel) we are not allowed to eat or even possess bread? Obviously there is a much deeper significance to matzah. In Hebrew the plural form of matzah and mitzvah (commandment) are spelled the same. We laearn in the Mechilta, “don’t read matzos (plural form of matzah), read mitzvos (plural form of mitzvah).” This means that within matzah lay the true essence of mitzvah. Einstein proved that speed and time have a direct correlation, i.e., if one could somehow travel faster than the quickest known speed (the speed of light), time could be bypassed. Traveling faster than the speed of light and bypassing time are impossible. The level below that, however, is not. The level below traveling beyond time would be to do things as quickly as possible, meaning at the first opportunity. Although time will not be bypassed in this manner, by doing so one is as close as is physically possible to “being above” time. 8.
This due to the concept of sfeika d’yoma—doubt of the proper day. In older times, when the Jewish court would set accept testimony on the new moon, by the time they would impart this information to the communities outside of Israel, would take a while. So communities outside of Israel always keep one extra day. This custom is upheld today.
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We do not eat matzah simply because our dough did not have time to rise, but rather we eat matzah because it is sustenance made as quickly as possible. Our birth as a nation took place in a hurried state (the sages state we were born as a nation as we left Egypt). This teaches us that as a nation, we are as close as possible to “being above time”. As we stated earlier, our very existence as a people for nearly 2000 years9 without a homeland, proves we are unlike any other nation. The normal rules that are either a guarantor of a nation’s flourishing or disappearing do not apply to us. This is also the reason why the sages state in the Talmud, mitzvos (commandments) should be fulfilled at the earliest possible time, i.e., as quickly as possible (Pesachim 4a). (This does not mean mitzvos should be done as quickly as possible - rather they should be fulfilled at the earliest possible time; for example a bris—circumcision-- should be done first thing in the morning). Performing the mitzvos at their earliest time shows an eagerness and enthusiasm. The passage of time usually dulls one’s desires. Our unique relationship with G-d and His Torah have stood the test of time, and our performance of mitzvos with zeal highlights this concept. Therefore, precisely at the moment when we became a nation is when we were hurrying out of Egypt with our matzah. Furthermore, of modus operandi of doing mitzvos is to fulfill them at the earliest possible opportunity, thereby reflecting our relationship with time. (For a deeper understanding of this concept, see the Maharal’s classic work Gevuras Hashem). Another approach to matzah is nullification of the self-i.e. the ego. The whole year we eat dough that has risen, which is full. For eight days we eat dough which has not risen. This is a message to us to tone down our ego in order to enable it to coexist with G-d. According to the Maharal, this is one of the reasons matzah is called “poor bread”, because it represents simplicity. In the beginning of this section (Maggid) lies one of the highlights of the Seder. The youngest child (or in some families all the children) asks the 9.
The Temple was destroyed in Year 70 of the Common Era. The State of Israel was formed Year 1948 of the Common Era.
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four questions, starting with “Why is this night different than all other nights?” If we are perceptive, we will that notice there is a big emphasis placed on children during the Seder (the four questions, stealing the afikomen etc…). The word “Haggadah” means to tell over. On this important night, our main objective is to educate our children about our heritage; we have an opportunity to strengthen the chain of transmission. We tell them what we heard from our parents, who heard from their parents, all the way back to the first Seder. This makes the Exodus real to us. It helps us fulfill a fundamental idea of the Seder, which is feeling as if we ourselves had been taken out of Egypt. This is a lesson to share our history with our children. The good parts and the parts that seem to be not so good, and to impress upon them the beauty and responsibility of being a Jew. Education is what has ensured our continuity for 3400 years. The answer to the four questionsAfter the children ask the four questions, we answer them by saying “We were Servants to Pharoh in Egypt.” How does this answer the four questions? One of the best ways to teach is not merely by answering but through demonstrating. We demonstrate that tonight is not a regular night. Tonight we were redeemed by the “strong hand” of G-d. To remind us of this, we do things in an unusual matter. The Talmud tells us (Pesachim 116a) that during the retelling of the Exodus, “We start with disgrace and end with praise”. There is a disagreement as to what “disgrace” means: Rav says disgrace means our spiritual bondage, that our ancestors practiced idolatry. Shmuel says disgrace means our physical bondage. Thus the Haggadah mentions both first our physical “we were slaves to Pharoh”, and our spiritual, “in the beginning our ancestors (referring to Terach the father of Abraham) were idolaters. Why is it important to start off with disgrace? Because the Haggadah wants to teach us on this night of teachings, perhaps one of the most important lessons of all: that a Jew is never lost. No matter how far one has fallen, be it spiritually pr physically, there is still hope of recovery. As mentioned 10
previously, we should see ourselves tonight as if we have been released from Egypt, released from our personal constrictions. Just as G-d “heard” the Jews when they cried out to Him, meaning they understood why they were in Egypt, G-d hears us tonight, no matter what level we are at, and takes us to freedom. Thus when we say we were slaves it is true on many levels: physical and spiritual, then and now. Every Generation they try to destroy us- Why is it so important to mention this point? It seems to be a strong inclination amongst Jewish people; to not only relive good times, but also bad ones. Why is this so? We remember the bad times to remind us that we are special and therefore have special responsibilities. Let us think back: why did G-d take us out of Egypt? To fulfill the purpose for which the world was created, i.e., the receiving of the Torah (which rectifies the world). When we do not remember this and do not in act in accord with our exalted status, G-d sends us reminders. These reminders take the form of other nations trying to destroy us. This is all done with the hope that any person, by use of minimal perception, will take note of the unnatural attention paid to the Jews by the non-Jewish world. Especially in recent times, when we see the behavior of the United Nations which seems to be devoted to the idea of persecuting Israel. When the Durban conference on Racism is held and the sins of nations who practice open forms of slavery and barbaric forms of torture are ignored, and the spotlight is shined in Israel, a democratic country. When we see this happening it is meant to remind us of our awesome responsibilities, and that if we ignore them, G-d will remind us of them. We can never live as a regular nation. From the moment we accepted the Torah we are a nation set apart. Hopefully we will accept is as the special privilege that it is. The Ten Plagues- During the Seder we mention the ten plagues. G-d performed the plagues to “introduce” Himself to the Jewish people. By His punishing the Egyptian people, He demonstrated to the Children of Israel, that He had been with them during their suffering. When we mention the
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ten plagues, we dip our finger into the wine and remove a drop. Why do we do this? The night of the Seder is one of rituals. By performing these rituals we are not commemorating the exodus, we are reliving the exodus. Through active participation, we internalize many values. By drinking wine while leaning we learn the value of freedom. Eating matzah within a specified time drives home the point about having to leave in haste and the reason for this. Spilling drops of wine for perished enemies makes a dramatic statement about the value of human life, that even when an enemy is justly punished, he is still a creation of G-d. “Rabban Gamliel states: Whoever has not mentioned these three things has not fulfilled their obligation of telling over the Exodus. These three things are: Pesach, Matzah, and Maror.” We have already discussed matzah. What are Pesach and Maror? Pesach- G-d commanded the Jews to slaughter a lamb that was to be eaten at the end of the Seder. This was originally commanded right before the Jews left Egypt and was observed until the destruction of the second temple (since the destruction of the temple, sacrifices may no longer be brought). While in Egypt, the Jews were on a very low spiritual level. They imitated their Egyptian masters by worshipping man made gods. The Egyptians held lambs to be divine. When G-d commanded the Jews in Egypt to slaughter a lamb and place its blood on the doorposts, this had tremendous implications. This enabled the Jews to break free from the spiritual bondage the Egyptians held them in. It was a message that the Jews would not be bound by the laws of a man made god, but that our only allegiance is to G-d Almighty, the Creator of the Universe. Although we no longer have the means to offer the sacrificial Pesach lamb, we can certainly hear the message. Maror- We eat bitter herbs to remember the bitterness of our ancestors’ slavery in Egypt (Either grated horseradish root or romaine lettuce is used). In maror lies an important concept. The taste of maror is bitter. Nonetheless it is a mitzvah to eat maror, and mitzvos are to be fulfilled 12
joyfully. How can this be accomplished with maror? Furthermore, why during korech is the maror eaten with matzah in a sandwich? In our exiles we have undergone many bitter times, too numerous to count. We believe that it was all for a purpose, that there is rhyme and reason to all that we have undergone as a people. Only when the messiah comes, will it be clear to us why everything that has happened had to happen the way it did. When we eat the maror we taste the bitterness, and remember the bitterness of our ancestors’ slavery in Egypt, and all the other exiles, including the one we are in now. But we also eat it knowing that this is only a stage. After the maror, we eat the matzah and maror in a sandwich together (Hillel sandwich). We combine the suffering and the redemption, symbolizing that it is all towards one goal. And finally after the sandwich we eat the delicious meal with a feeling of joy. This symbolizes that when the redemption comes, we will understand all that led up to it, and enjoy our state. The meal alludes to messianic times when the world will be filled with the knowledge of G-d, and mankind shall live in peace. At the end of the section of Maggid, the second cup is drunk while leaning to the left. (6) Rochtza- The hands are washed and a blessing (al netilas yadayim) is said. (7) Motzei Matzah- Two blessings over the matzah are said: “hamotzee lechem min ha’arets” and “al achilas matzah” (see Hagaddah for blessings). The matzah is eaten while leaning to the left. 7x6½ inches10 of matzah should be eaten in less than 9 minutes. (See last page for measurements). (8) Maror- Blessing is recited “al achilas maror”. Bitter herbs are eaten. If using grated horseradish, 1.1 fluid ounces is eaten. If using romaine lettuce 8x10 inches.
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The amounts listed here are what is considered “eating”, to fulfill the commandments we have of eating the required foods during the Seder.
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(9) Korech (Hillel Sandwich) – A sandwich of matzah and maror is eaten, while leaning to the left. 7x4 inches of matzah is used along with either .7 fluid ounces of grated horseradish, or 8x10 inches of romaine lettuce. (10) Shulchan Orech- The meal is eaten. The meal should consist of special food i.e. the family’s favorite delicacies. (11) Tzafun- The afikomen is eaten while leaning to the left. Afikomen is Greek for dessert. The afikomen is eaten in place of the Pesach lamb, which may only be eaten when the temple is standing. 7x6½ inches of matzah should be eaten in less than 9 minutes. (12) Borech- The third cup of wine is filled. Grace after Meals is said. The third cup of wine is drunk while leaning to the left. The fourth cup is now poured. Additionally an extra cup of wine is poured and placed at the center of the table. This is the cup of Elijah the Prophet. The door is then opened for Elijah. Elijah the prophet is to be the harbinger of the redemption. He comes to every home during the Seder (an angel, because it is not a physical being, can be in more than one place at the same time) and we fervently hope he is coming to announce the messiah. Even if he is not, though, he still comes to assure us that one day, may it be soon, he will come to announce our redemption. (13) Hallel- Psalms in gratitude of G-d are sung. Knowing we have been freed tonight, we are grateful to G-d. Gratitude is a key element in Judaism and one of the foundations of Pesach. By expressing this gratitude, we come to appreciate our relationship with G-d. The fourth cup of wine is then drunk while leaning to the left. (14) Nirtzah- means it should be accepted. We are confident and joyful that we have performed the Seder. We express hope for the redemption. One of the highlights of the Nirtzah service is the song Chad Gadya—One kid (baby goat). This is the song about a kid which is eaten by a cat, which is subsequently eaten by a dog, which is hit with a stick, which is destroyed by a fire, which is extinguished by water, which is then drunk by a cow, 14
which is killed by a man, who is struck dead by the Angel of Death, who finally is vanquished by G-d (whew!). The meaning of this story is clear. We see here a classic case of the world condition. There is no one dominating force, each thing has power over something else (much like a cosmic game of paper, rock, and scissors). The one thing clear at the end is the eminence of G-d. This is a lesson to us while living in exile. If there is one thing history has taught us it is that nations rise and nations fall. Nearly nothing is permanent. In the end, the only thing left standing is that which has a connection to eternity, i.e. G-d. This can be done by internalizing the lessons of the Seder and making Judaism—the Torah—the central part of our lives. This is the key to our survival.
MAY WE MERIT THAT THIS BE THE YEAR OF OUR REDEMPTION, NEXT YEAR IN JERUSALEM.
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