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+{
+ "title": "Simchat HaRegel on Pesach Haggadah",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Simchat_HaRegel_on_Pesach_Haggadah",
+ "text": {
+ "Title": [
+ "",
+ "",
+ "On the eve of the festival we sanctify the Passover, with joyful singing and sacrifice, giving thanks to God for the arrival of the festival. One speaks God’s words (Ps. 147:19 ) with a commentary on the Haggadah. We teach the young opening their eyes, reminding them of the Exodus, the many miracles, Torah and testimony. I will start by offering three introductions before the beginning of the festival to inspire instruction for the brightest youth of the Jewish people. I will include a commentary on Megillat Ruth for Israel’s young...Let the children take hold of it and the youngsters shall play. (Is. 11:8) Then they shall read, learn, rush off to speak of all that they have learned. I call this Simchat Haregel, an abbreviation of H aggadah , R uth, and G imel L imudim (three teachings). These are the teachings from my youth, Chaim Yosef David son of our teacher Rabbi Yitzchak Azulai, (May he be remembered for life in the world to come), a pure Sephardi."
+ ],
+ "Kol Chamirah": [
+ "",
+ "",
+ "",
+ "",
+ "",
+ "The First Teaching: Kol Hamirah",
+ "The foundation of Passover and its laws are fundamental principles like the mighty and exalted cedars of Lebanon. They are meant to inspire a person to forsake the path of wickedness and to maintain proper thoughts so that they are not removed from God's presence. Through them,one (will learn to) cast off the poisonous sickness of impurity with which the evil inclination afflicts individuals through shameful acts and deeds, falsehood, and schemes which crush a person’s life to the earth. The enemy (the evil inclination) looks for ways to spread a snare for people’s feet, causing them to transgress God’s will, bit by bit, a little here, a little there, moment by moment. It convinces people to weaken their devotion to God or convinces them that their transgressions aren’t really transgressions. As a result people make false justifications and empty excuses for their actions entangling themselves in the web (of the evil inclination). This is the result of trivializing one’s transgression. This is how the ancient ones explain, “For the devisings of a person’s heart are only evil (rah) from his youth.” (Gen. 8:21) The advice of the evil inclination causes the sinner to trivialize his transgressions and convinces him of the strength of leniencies in Jewish law. One rationalizes that even if one committed a transgression, it was a minor one. The passage means, ‘the imaginings of a person’s heart are only (rak) evil’ is read as a limitation. That is to say, the strength of the evil impulse’s falsehood is to convince him that he hasn’t sinned and even if he did it was miniscule. That is the meaning of the verse, “(V’khol Yetzer,) Every evil inclination (machshavot libo) makes his heart imagine that his transgression was only (rak ra) very small (kol hayom) every day.” The inclination entices him making the sins seem smaller and smaller until he falls into a deep pit of oblivion.",
+ "This is what the sages meant when they said, “When a person commits a transgression and repeats it, it becomes as if it were something permitted to him.” When he first commits the transgression, the evil inclination “reveals meanings in the Torah that do not follow Jewish law,” to convince him that his sin was not so serious and wasn’t even in the category of sin. And even if it was a sin it was a relatively minor one. The person is persuaded through false thinking (of the evil inclination) that the sin was the most minor of transgressions. The evil inclination then takes hold of the individual and praises him, “See how great you are! Because of your pure thoughts, you had doubts and thought that you had sinned. Actually there was no sin here at all since this is permitted.” One who believes the evil inclination, is led like a lamb led to slaughter. He quickly follows the evil inclination’s example, thinking it spoke correctly, The sin becomes like something permitted to sinner and he repeats the transgression. The influence of the evil inclination and the tendency to follow its advice makes it seem that the transgression is actually permitted by false halachic reasoning. Because it speaks leniently, it brings him to more serious transgressions, growing a little at a time.",
+ "When God brought the Israelites out of Egypt with love and compassion, He sanctified us with His commandments and commanded us to stay away from chametz so that it should neither be seen (bal yeraeh) nor found (bal yimatzeh) in one’s property even in the smallest amount. Chametz is an allusion to the evil inclination and arrogance from which one must distance oneself. It should never enter (one’s domain). Partaking of the smallest amount of chametz was considered a grave sin. So, too, any connection with the evil inclination makes one impure and destroys the entire edifice, as has been repeatedly taught in the books of ethical teachings. There are many allusions and rebukes regarding this in the books of the righteous. So too, there are more details regarding the commandment of avoiding chametz than any other commandment. Concerning other commandments there is the principle of ta’am ki’eekar. But regarding the prohibition of chametz the simple explanation is a deeper allusion.",
+ "Rabbi David ben Solomon ibn Abi Zimra (the Radbaz), whose responsa was published in Germany (Number 576, Yichaveh Daat), writes about why the sages were so stringent about chametz. Why is chametz different from other prohibitions in the Torah, so that one must search one’s home for it, burn it, and annul it? The sages add that one must conduct the search in every hole and crevice (in one’s home) and that one must search for it and uproot every bit of it from one’s property so that one is not guilty of seeing (bal yeraeh) or owning it (bal yimatzeh). Even the smallest particle of chametz that one has in one's domain must be completely disowned. Such stringencies are not to be found in any of the other prohibitions in the Torah. If the reason for this is because one is punished with karet, there are other laws relating to blood and certain fatty parts of the animal (for which karet is the punishment and yet we are not as stringent.) If chametz is so stringent because it is forbidden to benefit from it, that is true of mixtures of seeds (and yet such stringencies do not exist).This is also true of the goring ox and other cases in which there is a prohibition against benefit and yet other stringencies don’t exist. If the reason for the stringencies is that a person does not normally separate oneself from chametz, the same could be said of the law against a Nazir and wine.The nazir does not normally remove himself from the prohibition (wine) until he takes a vow and yet the stringency doesn’t exist.",
+ "The Radbaz suggests that there are two things that make chametz different: First, there is no other prohibition in the Torah that combines all three of these conditions: chametz combines the prohibition against benefit, it is punishable by karet and people don’t usually separate themselves from it. Since all three conditions are present, the Torah added other stringencies and the sages also did so. Furthermore, chametz on Passover is also something that is normally permitted and is only prohibited for a limited amount of time. It is for this reason that the prohibition is not nullified even if it is one part in a thousand. But I still do not understand why one must search it out, burn it and remove it from one's property. Is the prohibition of chametz more serious than the prohibition of idolatry, about which the Torah says, “Let nothing shall that has been doomed stick to your hand...”? One who transgresses this is considered like one who has denied the whole Torah. Yet the Torah does not require searching out and the nullification of objects of idolatry as it does with chametz. So we still need an explanation for chametz. It is for this reason that I will base my understanding on what the sages had to say in Midrashim that chametz on Passover is an allusion to the evil inclination. The sages referred to the evil inclination as “the leaven in the dough;” therefore, a person must completely remove it and one must search it out in all its hidden places in one’s thoughts. Even the smallest amount is not inconsequential. This explanation seems true and correct!",
+ "You will see that the Radbaz searched for an explanation but didn’t find another reason for the stringencies regarding chametz in the Torah nor from the sages in its plain sense meaning of the Torah or in the law. He therefore based himself on an allegorical interpretation (remez) of chametz. Chametz is an allusion to the evil inclination. It would seem that this interpretation of chametz is the plain sense (peshat) meaning of the law. All these stringencies are meant to arouse a person so that he will stay away from the evil inclination and search for it in the inner recesses of his heart . Even if the smallest amount is found he must quickly remove it and burn it with the fire of Torah. If he wants to be saved from it he must be especially careful that it is not found in any amount.",
+ "This is what the sages meant when they said, “There is no removal of chametz without burning.” In other words, there is no cure for the evil inclination except through the burning it with the fire of Torah, as the sages said, “The blessed Holy One said, ‘I created the evil inclination and I created Torah as an antidote.” It is also alluded to in the following gematria. The word yetzer (inclination) has the numerical value of 300 and eish (fire) is 301, one more than yetzer. The Torah which is fire is more powerful than the evil inclination. The Torah has the power to cool the heat of the evil inclination; the word cool is kar, has the same numerical value as yetzer, 300. Continuing with this, the numerical value of yetzer ra (evil inclination) is the same as the word rasha (wicked) - 570 - because one who follows his evil inclination is considered wicked. This is the allusion in the verse, “(Every plan devised by humans is) nothing but evil all the time.” (Genesis 6:5) rak rah, (“Nothing but evil,”) has the same numerical value as yetzer hara - 570 - and rasha, wicked. I found other hints in the commentaries, that the reason the Torah calls for the annulment of chametz is that one cannot expel the power of the serpent except through fire. The poison of the serpent is based on the earth - “And the serpent's food shall be earth.” (Isaiah 62:25) And fire’s destination is far from the earth. One is low and the other rises up high. Therefore, the fire expels the poison of the serpent. I wrote about this in my youth in a book called Devarim Achadim, Sermon 14. The evil inclination comes from the element of the earth while Torah is from fire. Only fire can expel evil inclination. It is possible that this is the reason that the sages said that redemption will come about through the merit of Torah. As scripture states, “Though they have courted among the nations, now I will gather them.” It is through the power of Torah learning for its own sake that the serpent is expelled. When the serpent (nachash) is nullified, the Messiah (mashiach) will come. Nachash and Mashiach have the same numerical value (358). I have written about this at length in other places. Since the blessed Creator did not find a way to repair the evil inclination other than Torah and God revealed that its nullification is through the Torah, certainly there is no other way to nullify its power! That is what they meant when they stated, “there is no removal of chametz except through burning” in the negative. This was meant to rebuke those who argue that philosophy is effective in helping one to overcome the evil inclination. There is no removing the evil inclination except through the fire of Torah! Rabbi Yitzchak of Akko wrote about this in his book Meirat Einaim (Parshat Vayishlach), bringing a statement from Rabbi Hai Gaon, and teachers of other generations. He also writes of a famous philosopher of his generation who separated himself from Judaism. Though the nation thought of him as holy, he transgressed with the wife of the king.",
+ "I have tried to understand the stringencies in dealing with chametz. I found that the seven stringencies are related to the seven names of the evil inclination which Rabbi Avia (or possibly by Rabbi Yehoshua ben Levi) spoke in Perek Hachalil, the fifth chapter of Sukkot: The evil inclination has seven names. The Blessed Holy One called it ra, evil. Moses called it arel, uncircumcised. David called it tamei, impure. Solomon called it sonei, enemy. Isaiah called it michshol, a stumbling block. Ezekiel called it even, stone. Joel called it tziffoni, a hidden one. A verse is brought for each of them. One wonders why do these names matter to us and what reason is there for them? If one says the wicked could not agree about the name of the evil inclination, what is gained by increasing to seven names? We know there is no battle as mighty as the battle between a person and his evil inclination. It is like the parable of the King’s army that returns from battle feeling joyful about its victory over its enemies, having destroyed and plundered them. An old man comes and stands before the soldiers. What blessing should they receive? “May it be God’s will that even though this victory in battle was small they should be victorious in the great battle! All the soldiers and their officers became alarmed for it was well known that this was a great battle and the war was a very big war. So the elderly man answered them, “Don’t you know that as great and mighty as this battle was it is like nothing compared to the battle of the evil inclination! The elderly man spoke well and his explanation is the reasoning of an elder.",
+ "If we look carefully, we will see that every enemy and adversary in the world is small in comparison with the evil inclination. There are seven ways in which the evil inclination is more powerful than other types of enemies. The sages added additional prohibitions and called the evil inclination by these seven names compared to these prohibitions.",
+ "(1) First, the hatred of the evil inclination exists from the moment one enters the world, as Scripture states, “Sin crouches at the door” (Gen. 4:7) - that is, from the day of one’s birth. This is different from a human enemy who begins hating later in his youth or so on. One does not find that a person begins hating from the time of one’s birth day. Only the evil inclination does so and therefore it is called “evil from its youth” (Genesis 8:21, ra minurav), when one leaves (ninaer) out of the mother’s womb.",
+ "(2) Second, because of their actions, people stay far away from enemies. Even if they both live in the same city, people stay in their own neighborhood or in their own house. Even if one’s opponent goes out, they stay separated from each other; this is not the case with the evil inclination who clings to the person and couples with him. Because of this, it is called arel because it is like the foreskin (arel) which clings to the body and is like one of its limbs. So too, the evil inclination clings to the body and only death can separate them.",
+ "(3) This explains the third trait: because it clings to the body it makes a person impure (tamei) which is not the case with a human enemy. Even if they are together in the same place, the impurity does not cling to the other. The very touch of the evil inclination makes the other person impure which is why it is called tamei.",
+ "(4) Fourth, it is possible that one’s foe will make peace over time, or if he is defeated he will turn his hatred to love. With the evil inclination, there can never be peace in any way; that is why the evil inclination is called enemy (sonei). It is a true enemy forever and ever.",
+ "(5) The fifth difference is that one can be saved from a human enemy, especially if one is a mighty soldier so that the evil inclination is unable to cause harm. One can never be saved from the evil inclination, as is written, “No person is righteous in the world who does only good and does not sin.” (Ecc. 7:20) Appropriately the evil inclination’s name is stumbling block (michshol) since one will inevitably stumble and fail.",
+ "(6) The sixth difference is that the adversary can be bribed with money or one can cause him troubles or humiliate him. In one of these ways the enemy will make peace with his opponent. The evil inclination is called a hard rock (even) because like a rock there is no appeasement or sweetening of the relationship because he is so hard.",
+ "(7) The seventh difference is that the abomination is in his soul. One’s enemy is recognizable and it is possible to save oneself from him. This is not the case with the evil inclination who is in one’s most inner self and completely concealed; that is why it is called the hidden one (tziffoni).",
+ "It would appear that these names are meant to cause one to listen carefully to the voice of one’s teachers. The evil inclination is just as powerful as the tree of poison that causes death. The differences one counts show how much worse the evil inclination is from one’s human opponents. It seeks evil through these seven differences for it exacts seven evils from one’s soul.",
+ "These names [of the evil inclination]] are connected to the stringencies that the Torah adds to the prohibition of chametz. With the candles (in the search for chametz) one opens one’s eyes, keeping oneself far from the seven evil characteristics of the evil inclination which chametz symbolizes. The seven extra stringencies are: searching, looking in holes and cracks, nullification, burning, forbidding even a small amount, it can not be seen or found in one’s property. These practices allude to the seven ways we avoid the evil inclination.",
+ "● Because the yetzer hara is called ra, evil. Just as the evil inclination is, “evil (ra) from its youth,” from the moment it enters the world, one searches for chametz even before the holiday arrives - it is already ra.",
+ "● Just as the evil inclination is called arel (uncircumcised) because it clings to the body, so there is the prohibition, bal yera’eh, it shall not be seen (in your home).",
+ "● It does not help to act as if the clinging doesn't exist or it isn't there...For its clinging to the person makes one (tamei ) impure. Therefore there is the prohibition of bal yimatzeh, (it shall not be found). For the study of Torah separates one from impurity and in this way it is not found in one's domain.",
+ "● It is called soneh , enemy, because there can be no peace with it and it must be burned out of the world. It must be burned with the fire of faith.",
+ "● Just as its name is michshol, stumbling block, because it is not enough if it causes harm or steals one’s sleep if it doesn’t cause one to stumble; therefore chametz is also forbidden to be present in even the smallest amount lest it cause one to stagger or stumble.",
+ "● It is called an even, a stone of those who err, because it is nullified just as stone is worn down by water, the water of the well of Torah.",
+ "● Because the evil inclination is tzafun, hidden, so too it is necessary to have a full search in all the rooms, crevices of the house and in the attic and to root it out.",
+ "All of these stringencies are meant to completely expel the evil inclination and to destroy its nature. They are meant to warn Israel to play close attention to anything that is written about chametz and to prepare for their war against the true enemy all year long….. The prohibitions of chametz and related matters are meant to allude to the importance of keeping one’s distance from the evil inclination, and being constantly vigilant. If a person sins, let him humble himself and quickly repent. He should purify his thoughts and ideas and guard his home on all sides like to the laws of Passover.",
+ "Look and see that the preparation and koshering of utensils is an allusion to the way of repentance. In the koshering of utensils we find that there are four methods: (1) utensils that are bought from a non-Jew need immersion . (2) those are improperly used for cooking with chametz, even one time, need to be immersed in boiling water in order to extract the taste of chametz which enters them. (3) if it was directly used on a fire, it must be koshered with libun so that the sparks fly off from it and the great strength of the fire removes the taste of the chametz that is in the utensils. (4) if the utensil is made of clay there is no way to repair it whether it was chametz or other prohibited foods that made it impure. It demands breaking since breaking is its purification in matters of impurity.",
+ "The four methods of kashering utensils allude to the four types of atonement that Rabbi Ishamael explicated: “If one transgresses a positive commandment he is forgiven even before he moves from his place; if one transgresses a negative commandment, only repentance and Yom Kippur can atone; if one transgresses a commandment for which the punishment is karet (being cut off), only repentance, Yom Kippur and suffering remove the sin; if one desecrated God’s name, one only gains atonement through death.” In all of them the body is a receptacle holding the soul as was stated in the Imrei Noam: the body is a utensil for the soul all the days that it is attached to the body….",
+ "Just as utensils taken from a gentile, even when they are new and have not been used for prohibited food contain a residue of impurity from the hand of the non-Jew require immersing (low level purification), so too a person who only transgresses a positive commandment is forgiven through regret and repentance. It is enough to immerse new utensils that were taken from a gentile. Similarly, the body, the utensil of the soul, which had contact with the evil-inclination (is cleansed) through regret and repentance for having transgressed a positive commandment since the evil inclination ruled over it.",
+ "If the utensil was used with chametz or any other prohibited food even one time, it needs rinsing in boiling water to purge the forbidden food from it. Similarly, the body, the utensil of the soul, which transgresses a negative commandment is kashered using the seething waters, (See Psalm 124:5) to rid it of the pitch and brimstone of the evil inclination, a person needs repentance and Yom Kippur which acts like rinsing in boiling water. The fire of fasting on Yom Kippur and repentance purges the poison which is in the utensil of the body that sinned by performing a negative commandment. In this way one repents and is healed.",
+ "And if one is trapped in the advice of his inclination and falls into a deep pit, transgressing laws which are punishable by karet or death at the hands of the court (such as unchastity and similar transgressions), it is similar to a utensil that is used for chametz or other prohibited foods directly on the fire. Such a utensil needs purification by fire so that the impure sparks fly off it. So too, with the body. If it was seduced by the burning fire of the evil inclination, ruling over it so that the person was guilty of a crime involving karet or death at the hands of the court, one needs the purification of the fire of suffering until the sparks fly off him. The flames of suffering have the power to purge what was used by the fire of the inclination. The actions of the sparks and their burning come together to purify the body and the poison of the prohibited so that all that remains is the cleansed utensil. But if the transgression causes a desecration of God’s name, then the utensil (the body) is like the earthenware utensil from which the impurity cannot be removed. It requires smashing; that is, death or brokenness which is its purification.",
+ "It is possible that scripture alluded to this in the verse, “Precious children of Zion; once valued as gold - alas, they are accounted as earthen pots, work of a potter’s hands!” (Lament. 4:2) When Israel’s sins became so great that they transgressed laws punishable either by karet, death at the hands of the court, or the desecration of God’s name, there is no repair for them but that they be broken. This is what the verse states: “Precious children of Zion; once valued as gold,” - they were pure utensils without any impurity. “Alas, they are accounted as earthen pots,” - through the sins of desecrating God’s name, they became like earthenware utensils which cannot be repaired except through breaking.",
+ "This is similar to what the prophet Jeremiah said in (the parable) of the vessel: “So will I smash this people and this city, as one smashes a potter’s vessel, which can never be mended…” He means to say that their sins were so grievous involving karet, death at the hands of the court, or the desecration of God’s name, there is no repair except if God desires their death. For they are similar to an earthenware vessel which was used to cook prohibited food. The impurity cannot leave it and it needs to be broken. This is the parable of the vessel when it says, “So I will smash this people and this city.” They are like vessels used for prohibited food and they are made of clay that needs to be broken “As one smashes a potter’s vessel, which can never be mended…” There is no way to repair it, either in boiling water or burning fire. This is the most grievous. Such people are nothing more than a potsherd of earth.",
+ "We can conclude that just as utensils need purification and repair through rinsing or fire, so too the body which is the vessel of the soul needs purification and repair. When the soul has contact with fire, that is, the fire of the evil inclination ruling over it, causing it to burn, even if the sin was not so serious, just a smaller prohibition... it needs repair though self mortification and fasts until the sparks rise up and the person is purified both inside and out as in the kashering of vessels. Not only is the body/vessel damaged but so is the soul. This being so, the root of the soul above, is damaged. When the enemy prevails it preys (on the supernal soul) and one cannot be saved from one’s sins. It is inclined toward the hand that is sent to aid the nations of the world, the evil inclination, so it can grasp the branches of one's soul, for Satan is the evil inclination. Every aspect of the evil inclination desires to prey on and oppress the holy sparks.",
+ "This is so for the heavenly princes of each nation who enter the soul of the nation over which they reign, causing evil to Jacob during the exile of Israel in their land. They cause Israel to sin and oppress them, as the Zohar explains in Parshat Shemot, 17a, “‘He said to his people, ‘Look, the Israelite people are too numerous for us.’” Rabbi Shimon stated, “Come and see: a ruling angel was assigned over the Egyptians. Most of the parashah only speaks the mundane king of Egypt but there is a higher prince who was set over Pharaoh, king of Egypt…” We learn that the prince of the nation to which Israel has been exiled, places (the idea) in the minds of those people to oppress Israel, as is stated there in the Zohar: “He said to his people, ‘give us advice how to mistreat them…’’’ The idea is that the princes come from the evil inclination which incites Israel to sin. It is the prince who counsels the people and places in their hearts (the idea) to mistreat Israel, to subjugate them and cause them to forsake their faith. In this the evil inclination greatly desires to oppress the souls of Israel and their holy abundance; this is its main purpose, as stated in the Zohar and in the Gur Arye, may his memory be a blessing.",
+ "One can now explain the verse from Isaiah, “Thus said Adonai, Redeemer of Israel, his Holy One, to the despised one, to the abhorred nations, to the slave of rulers: kings shall see and stand up; nobles, and they shall prostrate themselves - to the honor of the LORD, who is faithful, the Holy One of Israel who chose you.” “Thus said Adonai, redeemer of Israel,” refers to the redemption of the holy sparks from their prison upon which the evil inclination preys, steals and deceives them. This is the true redemption, as is written, “Redeemer of Israel, His holiness.” God will redeem the holiness of Israel that is spread among the husks (in exile). They are, “the despised one” to the supernal prince. Its only desire is to scorn the souls of Israel and convince them to do wrong, destroying the seed of Israel, as it states, “the despised one.” The one who scorns the souls of Israel is the abhorrent one of the nations. He (each supernal prince) causes the nations to make Israel abhorrent and despicable, God forbid, as it states, “the despised one” Because of this, the servant Israel who rules over his body and soul, against the nations and their heavenly princes, as is stated, “To the slave of the rulers.” Behold the day of the Lord will come, when “The riches he swallows he vomits.” Then the power of compassion will overcome and free the holy sparks as occurred during the Exodus from Egypt. On that day, “kings shall see and stand up,” For the essence of the sparks are the seven kings, as Gur Arye writes. These kings will see the lights and rise up from the depths of the husks. They are the princes of the nations and they shall bow down before God who is faithful and promised to save the holy souls of Israel and has chosen them for God’s service.",
+ "We can now explain the allegorical meaning of Kol Chamira. Chametz, foods containing chametz, leavening, are the evil inclination and its troops. Therefore, before the coming of the great day, the night when the festival is hallowed, (Is. 30:23) after one has toiled and prepared all types of utensils and his house has been purified along with his utensils, then he will be inspired by repentance having seen how far he must be from the prohibitions, both in taste or substance then (he recites) the nullification of the chametz, a decree of the sages, sweet words, Kol Chamira. It alludes to the nullification of “the leaven that is in the dough,” Satan, the evil inclination. This is what the formula means: “All leavened stuff” - any type of leavening, or the advice of the evil inclination. “That is within my domain” - whether it came about because of the heavenly princes within whose land I dwell, whether caused by mixing with gentiles, or their subjugating us, whether it is cause by cursed materialism in this or previous incarnations (so that an impression of the evil inclination remains within my property that includes the body and the soul and its roots in heaven). “Whether I have seen it” - Sins I have committed of which I was aware, and character flaws such as arrogance and anger that I did not seek to remove and cast out of me. “Or have not seen,” - Sins of which I was not aware. “That I have destroyed” - I have removed the sin through repentance and yet the remnants of it remain. “And that I have not destroyed,” - I have not yet repented for that detail and nullified it and made it like the dust of the earth, so that it will not lead me to sin. “Let it be nullified” - Let it be nullified so that I am pure and whole in the service of God.",
+ "",
+ "In Chapter 2:6 of Pesachim, the Mishnah states: “These are the greens with which one discharges his obligation on Pesach: lettuce [hazaret]; chicory [olshin]; wild chicory [tamkah]; picridium [harhavina], and with horseradish [maror]. One fulfills one’s obligation whether they are moist or dry, but not if they are preserved in vinegar, or stewed or boiled. And they combine to the size of an olive.”",
+ "Before explaining this Mishnah, I must explicate several passages in Parshat Lech Lecha, according to their allegorical meaning.",
+ "“When he (Abram) returned from defeating Chedorlaomer and the kings with him, the king of Sodom came out to meet him in the Valley of Shaveh, which is the Valley of the King. And King Melchizedek of Salem brought out bread and wine; he was a priest of God Most High. He blessed him, saying, “Blessed be Abram of God Most High, Creator of heaven and earth. And blessed be God Most High, Who has delivered your foes into your hand.” And [Abram] gave him a tenth of everything. (Then the king of Sodom said to Abram, “Give me the persons, and take the possessions for yourself.”) But Abram said to the king of Sodom, “I swear to the LORD, God Most High, Creator of heaven and earth: I will not take so much as a thread or a sandal strap of what is yours; you shall not say, ‘It is I who made Abram rich.’ For me, nothing but what my servants have used up; as for the share of the men who went with me - Aner, Eshkol, and Mamre - let them take their share. Some time later, the word of the LORD came to Abram in a vision. He said, “Fear not, Abram, I am a shield to you; Your reward shall be very great.” (Gen. 14:17-15:1)",
+ "This passage can be explained allegorically. The first letters of the words מלך סדום לקראתו “The king of Sodom came out to meet him,” (samekh-melekh-lamed) have a gematria of 133, like the name, Samael, when including the word in the count. Samael is (another name for) Satan and the evil inclination. The evil inclination comes out to meet Avraham who represents a righteous soul. As is written in Midrash HaNe’elam in the holy Zohar: Abram had returned from smiting the ones who sat at the table of kings and dressed lavishly while following the Evil One. Even though they weren’t wicked, by connecting themselves to the Evil One and partaking of its royal delicacies, the evil inclination ruled over them, causing them to stumble little by little until they died at the hand of the Evil One and his gang. Together, all of them went to the Valley of Shaveh, rich and poor, mighty and small; it is also known as the Valley of the King, the King of the world. Through council with the blessed Holy One, (Samael knew) that all who were born must die and it was a simple matter for the Evil Inclination to kill the wicked and their helpers. But he also saw that the wicked were no different than the righteous so he sought to cause the righteous and the pious to stumble and act wickedly. This was the great joy of the evil inclination - to rule over the righteous and treat them the same as the wicked. This was the intention of the evil inclination after Abram returned from smiting the Evil One and those attached to him. Many were smitten but he now sought to seduce the righteous with all types of seductions and falsehoods.",
+ "God answered with a promise that he would never forsake his faithful ones, guarding them. Therefore, God sent Malki-tzedek (whose gematria is the same as Shechinah, 390). In His promise, “Behold, Adonai stood before him” to watch over him, he (Malki-tzedek) brought out bread and wine, as it is written, “Come, eat my food and drink the wine that I have mixed.” (Proverbs 9:5)The commentators explain that wine and bread refer to Torah and wisdom. This is how the blessed Holy One arouses the righteous, moving their hearts to busy themselves in Torah and wisdom and deepen their understanding. In this way God helped remove the evil inclination from Abram. For the Merciful one has said, “I have created the evil inclination and I have created Torah as an antidote.” For one who busies himself in matters of Torah and in contemplation removes improper thoughts (from his mind). The council of the evil inclination is scattered and carried away by the wind.",
+ "Malki-Tzedek was the priest of El Elyon because he remained righteous. In his holiness a priest served El Elyon and he blessed Abram, saying, “Blessed is Abrahm - a righteous soul - to El Elyon, Creator of Heaven and earth.” That is to say, the righteous person in his Torah and commandments creates himself, as is stated, “And You shall make them,” - read it, “And ‘you’ shall make you.” If you observe my commandments I will give you credit as if you created yourself. As stated in the Talmud, Sanhedrin, Chapter 11, Chelek: “He calls to the heavens above,” (Psalm 50:4) this is the soul, which is heavenly. “And to the earth that He may judge His people”; the earth is the body, which is earthly. This is what he means when Malki-Tzedek says, “El Elyon, Creator of heaven and earth.” For the righteous person creates his own soul and body through his righteous deeds he creates his body; his physical being becomes sanctified like his soul. This is the fruit of the righteous person, adding holy to the mundane. It is through the way of the secular that he strengthens the holy, even the flesh. “And blessed is El Elyon who delivers your foes into your hand,” God delivered the evil inclination and its powers into your hand, for everything is in the hands of heaven except for fear of heaven. This is what is meant by “your hands” - when the righteous person is strengthened and aroused to battle his inclination, God helps him rule over the evil inclination. Abram then gave a tithe of everything to Malki Tzedek because the blessed Holy One caused his Divine Presence (Shechinah) to dwell upon him.Yalkut Reuveni quotes the Holy Zohar: A tithe of this is for the Shechinah, for the righteous, so to speak, are a chariot for the Shechinah.",
+ "“Then the King of Sodom said to Abram…” Now the bargaining of the evil inclination with the righteous soul began. Seeing how poor the righteous soul (Abram) was and how he went about in his poverty and lowliness eager to serve God, the evil inclination spoke to him face to face, saying, “give me the souls, that is, give me their spiritual portion, and “You take the material possessions so that you will be blessed with wealth and won’t have to work. If you listen to the Sitra Achra, you will see that the wicked always prosper!” (Jeremiah 12:1)",
+ "Abram/the soul then said to the King of Sodom, “When an unsavory thought enters into the heart of the righteous, they should immediately make an oath to Adonai, El Elyon, creator of Heavens and earth, that the righteous should not take credit for himself. It is the strength of Torah and good deeds that fashion his body and soul. Instead he should say that whatever success he has is because of God and that everything comes from the Blessed One. God created body and soul and God created heaven and earth, as is said, “The soul is Yours and the body is Your work.” It is through God’s goodness that we are alive. God is All-powerful!”",
+ "(Abram/the righteous soul continues:) “I will not take so much as a thread” - even to give up a thread of Torah; I have no desire nor willI I listen to the evil inclination. “Or a sandal strap of what is yours” This refers to one’s wife, as the sages explained, “take off your shoe,” This teaches that even when dealing with one’s wife who is given to a man through heavenly assignment, his actions must be for the sake of heaven. Whatever pleasure there is only for the sake of God, as it says, “He spoke and it was” (Psalm 33:9) - this refers to the woman one marries. “God commanded and it stood” (ibid) - these are the children who one works hard to raise. From this expression we derive that the evil impulse tries to seduce a person in both easy and hard ways. At first it speaks to a righteous person about doing something easy - if he doesn’t listen he is saved. This is not so with the wicked who put doing before listening. Even in weighty matters they become entrapped in its domain.",
+ "I think this is the reason that the sages in the tractate of Sukkot said “In the future... the evil inclination will appear to the righteous as a high mountain, and as a strand of hair to the wicked. Both these and these will weep. The righteous will weep and say: How were we able to overcome such a high mountain? And the wicked weep and say: How were we unable to overcome this strand of hair?” This means that for the righteous, when the evil inclination tempts them, it is relatively easy not to follow it. When they see it as a mighty mountain (the true intention of the evil inclination) they begin crying because so little was asked of them and they were not enticed except in relatively easy ways. They begin crying because they realize they have done very little (on their own) and everything was because of God. God made it so that the evil inclination did not pursue them like a mountain - had it done so they could not have withstood it. And the wicked who see it as a thread - something simple - at the beginning of their sinfulness, they realize that they could have easily conquered it and they begin to cry about the extent of their perversity.",
+ "(Returning to the passage in Genesis) Abram said, “I will not take so much as a thread” - I won’t compromise even with something easy. “A sandal strap” - Even with his wife he will not take improper pleasure. “Of whatever is yours,” whether it is for eating, drinking or other bodily pleasures; whatever it is will only be taken in the name of God and then in greatly restricted amounts as is necessary to maintain life. Everything should be for the sake of heaven and with lofty intentions (kavanah) to clarify the holy sparks and to unite them with the divine. It would appear that he did not want to have pleasure from this world at all. This is what he said, “If I take anything that is yours” and God then enriches me with great kindness, you will be able to say, “I enriched Abram.” This was an explicit declaration that he didn't want anything from the evil inclination or from the dark side. Nothing that is banned (herem) should cling to Abram’s hands. The only bit that is acceptable “Is for that which the youth have used.” That is, was used in my youth, before the good inclination rose up. (For instance) when I engaged in eating without intention to clarify the holy sparks and for the sake of heaven. “As for the share of the men who went with me,” that is to say, these few men represent the body that served some purpose in this world through travel and eating. When the letters of the name Aner are switched around it spells naar, youth or youthful actions; Eshkol is Eish Kol, entirely fire - that is to say, it is the evil inclination without a good inclination. It is entirely the fire of the evil inclination; Mamre represents how I rebelled against my parents and teachers in my youth. (Abram continues) Let me accept a portion of suffering for these sins in this world so that I will be freed of suffering in the world to come from my youthful sins. After this, the evil inclination argued that a righteous person must completely separate himself so that he has no pleasure in this world. Not only that but he must accept the suffering of his youth when he did not behave with abstinence and piety. God showed great compassion to Abram/the righteous one….That which is said “In a vision,” (Gen. 15:1) God said to Abram, ‘My beloved son, there is no need for suffering as long as your Torah study is conducted with great passion. This is the promise/vision of Torah according to the sages in Song Of Songs Rabbah: “And your face (maraiyich) is comely - this is Torah learning (Talmud)” My Grandfather of blessed memory explained in his commentary on the Mishnah that Torah is like a mirror so that all who peer into it see themselves according to their form. Each person toils in it according to his level. This is why it says, “Look into it.” …. This is what it means when it states, “In a vision, saying…” That is to say, “You do not need a vision since the Torah speaks to the one above and atones for sins like sacrifices. As the sages explain, ‘Don’t be afraid (al tira Avram) of suffering; I will protect you in this world and your reward will be great in the world to come.’",
+ "The time has come to explain the allusions in our Mishnah...Some years ago I saw this in the book Midrash Bichidush by the holy sage, our teacher Eliezer Nachman Foa, of blessed memory… The greens are an allusion to the nations and kingdoms which subjugated Israel: Maror represents the Egyptians who oppressed Israel with hard labor and “embittered their lives.” (Ex. 1:14, Deut. 26:6) Picridium (harhavina) is a reference to wicked Babylonia who destroyed the Temple. Wild chicory (tamkah) refers to Media who supported Israel in the building of the Second Temple but also because God had to support us so that we didn’t fall into the hands of Haman. Chicory (olshin) is a reference to the yoke of wicked Greece (ol yavan) who decreed that Jews were not to study Torah; this is the meaning of the name - ol shin, or a yoke against learning. Lettuce (hazaret) is for our present exile; the blessed Holy One in the future will bring us back and return our kingdom as it originally was. These are the things that were recorded; unfortunately the book cannot be found at this time. According to Rabbi Foa’s explanation the Mishnah begins with these vegetables with which a person fulfills his obligation….. Since the time when Israel went out of Egypt they came forth from the depths of the husks. If Israel hadn’t left at that time they would not have survived. Therefore to complete the decree in the covenant of the pieces they had to be in the hands of their harsh masters and there were to be four kingdoms in days to come: Babylonia, Edom, Greece and Media. These (greens) are allusions to the exiles that Israel would face…. For Israel would be one in the land and they would be like a scattered flock of sheep as they went out in exile as was foretold in the covenant of the pieces.… the full Exodus would involve four exiles",
+ "It is possible to interpret the first verse in Parshat Shemot, “These are the names of the children of Israel who came (habaim) to Egypt,” as the early interpreters explained that the blessed Holy One showed our father Abraham, of blessed memory, the four exiles as the sages explained, “A great dark dread descended upon him” - these are the four exiles. At the giving of the first set of commandments at Mount Sinai, the Israelites were redeemed from the angel of death and freed from subjugation to the other nations - so how do we account for the four exiles? It seems that as a result of the great famine in the time of Joseph people from all the nations came to dwell in Egypt and remained there. All of them were involved in the subjugation of Israel. If the Israelites had not sinned by worshipping the golden calf they would have already been saved from the four exiles since all of them subjugated us in Egypt. When they made the golden calf at Mount Sinai (Horev), it was necessary for the four exiles to occur over the course of years and generations. I heard this from Rabbi Jacob ibn Naim, of blessed memory in explaining the verse, “Thus let the redeemed of the LORD say, those He redeemed from adversity, whom He gathered in from the lands, from east and west, from the north and from the sea. Some lost their way in the wilderness, in the wasteland; they found no settled place.” (Psalm 107:2-3) The people did not know that the Exodus from Egypt was like going out of many lands that had gathered from the East, West, etc. ...It was as if God had gathered them from the four corners of the world since all these nations were in Egypt and had subjugated them. But they erred in the wilderness, making the golden calf and this was the reason why they actually had to go through four separate exiles.",
+ "There is nothing that alludes to this directly in the Torah but there is a hint to it in the expression, “These are the names of the sons of Israel who came (habaim Mitzrayimah) to Egypt.” (Exodus 1:1) The expression “When they came to Egypt,” they would have fulfilled the five exiles which are hinted at by the word Habaim Mitzrayim’aH, “Who came to Egypt.” They are Babylonia, Edom, Greece, and Media. (The first letters spell out baim). With Egypt there are five and it is the hay of the word habaim. All of these nations were in Egypt. I heard in the name of the famous sage, Maharam Zachuti of blessed memory, that the word Mitzrayim there is a reference to the five exiles. The letters of Egypt, Mitzrayim are: M itzraim Tz ulah, (a name for Babylonia) R ome, Y avan (Greece), M edia (Persia). If Israel had not made the Golden Calf, the Exile in Egypt would have made up for all the other exiles.",
+ "Now we can explain the allusions in the Mishnah according to this explanation. It is well known that there are powerful qualities in certain herbs and roots. They can heal the sick and afflicted. These qualities are hidden from the gentile doctors. The doctors in certain lands might know the names… We have heard that Bedouins living in tents in the wilderness and also those living on islands in the Americas know of the medicinal qualities of herbs on illnesses which the doctors have labored to treat without affect - these doctors, known as Refaim, believe that one herb can provide a full recovery. Just as the body can be healed with herbs of the field, so the Tanna’im compare them to the healing of the soul. Like the herbs of the field, God blessed these plants, “priceless herbs worth silver and gold,” to provide a full healing for the service of God and to lift one’s heart so that it clings to the good inclination (See Tziporen Shamir Number 4) alluding to Passover. A person must fulfill all of his obligations on Passover, having clung to the service of God and fulfilled the good inclination as alluded to in the Mishnah:",
+ "Hazeret alludes to one’s obligation to review God’s teachings, never allowing these teachings to depart from his mouth. This is a great principle for saving oneself from the evil inclination, as is said, “I created the evil inclination and I created the Torah as an antidote.” This is why the Tanna’im and the Amora’im in early times were so holy and that the fire of the evil inclination could not rule over them. At that time, the Oral Torah was constantly reviewed by the sages because they were not allowed to write it down. Even though the Mishnah was already written, the Braitot and other teaching were all taught orally. If one’s heart was stirred (Ex. 35:21) to learn, it was necessary to review one’s lessons day and night and never stop so that one would not forget them. The occupation of constantly learning Torah by heart helped them, and made them holy as is stated in the Talmud. Menahem ben Judah de Lonzano, of blessed memory, wrote in Derech Chaim that fear of God and the fulfillment of the commandments is dependent upon Torah study. The more one studies Torah, the more one will increase one’s fear of God and clinging to God. He wrote about this at length. It is for this reason that Hazeret is taught first as the cornerstone - that one should study faithfully and review his learning.",
+ "Olshin is an allegorical allusion as stated earlier, Ol Shinun - yoke of repetition. One should accept upon himself the yoke of repeating his learning, as the early sages said, “You should make your Torah learning a regular pursuit,” learning so many pages a day and so many hours each night and learning such and such at night. He should bear the yoke and never fade (Psalm 1:3) this Ol-Shin, the yoke of learning.",
+ "Tamcha Harchvinah Let those who are sinful find support (tamach) by remembering how the Temple was destroyed (harav) because of one’s evil deeds. One rebukes him with harsh words like sinews. Maror -This is meant to cause the bitterness of maror, to cause one to return to the good. This is the proper way as the Zohar states, “Pursue the sinner as one pursues life.” These are the greens and herbs that can cause one to shine, bringing healing to the soul and causing the soul to cling to God.",
+ "Another explanation is to say that the Mishnah alludes to the repentant person who wishes to flee destruction, in the valley of tears, when he doesn't know how to raise up his soul to God. The Tanna'im allude to this in the statement These are the greens - the herbs of the mountains, the mountains of God, where it is fitting to raise up the ones who go astray and gather the scattered so that a person has fulfilled his obligation on Passover, leaping like a ram from the Valley of Rephaim (Shades, Ghosts) to the heights of holiness.",
+ "Hazeret - To begin with, the first fruit of everything is when a person experiences great regret - this is fitting to bring him to return from his sin against the soul.",
+ "Olshin - (He should experience) the yoke of the attribute of judgment. The name Elohim when it is spelled out with the names of its letters (Aleph-lamed-hay -yud-mem) is equal to three hundred (the letter shin). This is the meaning of the expression Ol Shin, the yoke of Elohim. A person experiences suffering and all the judgements that are fitting for his sin from the attribute of judgment. The full name of God, Elohim. This is how the ancient ones explained what King David said, “I have set God (YHVH) constantly before me.” (Psalm 16:8) This means, ‘I value YHVH, who represents the attribute of mercy, before me.’ That is, it is opposite from me, as we find, “If he is unworthy, she shall be opposed to him.” Similarly the sages explained the verse, “YHVH shall be my God (Elohim),” (Gen. 28:21) this means, let the attribute of mercy be set before me for judgement, as the Holy Zohar explained. This is the allusion of Ol Shin/Ol Elohim, the attribute of judgment.",
+ "Tamcha Harchvinah - One should beware to find support (from evil) which seeks to destroy the soul and weaken it, by causing it to break down boundaries and trample them so that it is overgrown with briers and thistles. (Isaiah 5:6) There Lilith reposes. Now you must rebuild the ruins and fix them so that they are no longer entirely destroyed. This hints that everything must be placed in order, rising up each day to strengthen, to build and to plant.",
+ "Maror - and everything shall be accomplished through self mortification and through bitter sighs.",
+ "They fulfill their obligation whether they are moist or dry - That is to say, whether one sheds tears for one’s sins, for the gates of tears are never locked - this is moist. Or dry - that is to say, he fasts until his bones are dried out.",
+ "But not preserved in vinegar (k’vushin) - Repentance is not effective if others force (kovshim) one to repent or if he does so out of fear. In such a case his actions are not heartfelt.",
+ "Nor should it be stewed or boiled - that is to say, that takes their taste away, meaning it is not performed with a whole heart. Even with these he has not fulfilled his obligation whether forced or with repentance and weak deeds since the herbs no longer have their original taste nor can they heal - these are ineffective.",
+ "They combine to the size of an olive - All forms of self-mortification helps refine one and separates one from the evil inclination as explained in the book, Magid Meisharim, Parshat Bereshit, “The olive-bulk that the Sages said (must remain of the liver so the animal will remain kosher) must be in the place (where the liver connects to) the gallbladder . This olive-bulk protects one from accusers. When an olive-bulk isn’t found there is nothing separating one from the side of impurity. Evil rules over him. This is hinted at in the teaching, “They combine to the size of an olive,” that is, self- mortification and other bitter plants. These join together to make up the olive-bulk that separates one from the evil inclination. It is a partition that the evil one cannot enter to trouble the order of purity. For God examines the heart and preserves those who walk in purity and are upright.",
+ "As I speak of this, I am reminded (Is. 31:19) of the explanation of the Maggid Meisharim by the Panim Meirot, in his book, Ketonet Ohr, which was recently published (on Parashat Bahar). He quotes Hullin 46b, “The royal army came to Pumbedita, and Rabba and Rav Yosef fled the city, whereupon Rabbi Zeira met them. Rabbi Zeira said to them: Refugees, hear this halakha: The olive-bulk that the Sages said (must remain of the liver so the animal will remain kosher must be) in the place (where the liver connects to) the gallbladder (mara).” The mention of this organ demands some explanation; what is the connection between the sages’ flight from Pumpedita and Rabbi Zeira’s statement regarding the olive-bulk by the gallbladder (mara)? It would appear that these subjects are an allusion (remez). The Panim Meirot brought insight to this passage. Rabbi Zeira speaks of the refugees from the royal army as a reference to those fleeing from the evil inclination. He tells them, ‘make sure that it does not rule over you.’ The mystery is that the olive-bulk of which they spoke must remain in the gallbladder (mara) so that the evil inclination cannot rule over them. One needs an olive-bulk to separate oneself from accusers, and in this way one assures that the evil inclination can rule over them and they must then banish it so that it is not found with them or cause harm to them. It is my contention that this is his explanation of this passage.",
+ "But having studied the explanation of the Panim Meirot, it seems to me, in my limited understanding, that the correct explanation is just the opposite. Rabbi Zeira’s intention is to tell them that it was not right to flee. In the first chapter of Baba Batra (8a) “Rabbi Yehuda HaNasi says: “Suffering comes to the world only due to ignoramuses. This is like the incident of the crown tax [kelila] that was imposed on the residents of the city of Tiberias. The heads of the city came before Rabbi Yehuda HaNasi and said to him: The Sages should contribute along with us. Rabbi Yehuda HaNasi said to them: No, the Sages are exempt. They said to him: Then we will run away and the entire burden will fall on the Torah scholars. Rabbi Yehuda HaNasi said to them: Run away as you please….They all ran away, so that only one launderer was left. The authorities imposed the entire tax on the launderer. The launderer then ran away as well. The crown tax was then canceled in its entirety. Rabbi Yehuda HaNasi said: You see from this that suffering comes to the world only due to ignoramuses.” Also the sages commented, on“Greater than the sand:” (Gen.22:12) “Just as a little sand can hold back the sea, the deeds of the righteous which are greater than the sand on the shore, how much more so… Rabbi Yohanan said, “I am a wall and my breasts are like towers,” (Song of Songs 8:10) may be explained as follows: “I am a wall”; this is referring to the Torah. “And my breasts are like a tower.” Thus, Rabbi Zeira criticized Rabba and Rav Yosef, two of the great scholars of their generation for being afraid and fleeing. He called them “refugees!” In other words, “Did you really need to flee? That olive-bulk separates gallbladder so that it does not spread, as the Maggid Meisharim writes...How much more so when you study Torah it serves as a tower and you add to the sand that protects us from the sea.....You are even greater than the sand of the sea. Certainly you didn't need to flee since retribution is only visited upon ignoramuses. His words were meant to hint to them that they had not acted properly.",
+ "With this explanation we do not need the explanation of our teachers, the Tosafot and the Ran in his novella. They question why Rabbi Zeira did not also flee. They answered that Rabbi Zeira’s father was tax collector for the king. Our answer is better because he didn't think that the other sages had to flee. The statement that Rabbi Zeira his father was the head tax collector and Rabbi Zeira did want there to be too many people. But Rabbi Zeira believed that they didn’t have to flee from the city because the sages did not need protection because they feared God and were protected by an encircling shield."
+ ],
+ "The Simanim": [
+ "The Third Teaching: לימוד גThe Significance of the Signs",
+ "There are diverse allusions in the Simanim, the signs, recited before the Passover Seder. It is commonly recited by all Israel: men, women and children. It is possible to find in the Simanim reasons why the Exodus took place before its predicted time during the harsh exile, the great storm. These explanations come from the sages and commentators, of blessed memory. I will base them on scriptural explanations in Parshat Bo, as a sign of thanksgiving and praise.",
+ "",
+ "Kadesh alludes to the first principle of the sages, of blessed memory, (for Israel’s early departure) “Sanctification abrogates a slave’s subjugation.” God, in His mercy, sanctified us with the Pesach offering and the covenant of circumcision. The blood made known that Israel was consecrated to God. The blood of the Pesach was the central: everything depended on it. It represents that Israel separated itself from idolatry by sacrificing and burning Egypt’s abomination. The purpose of not breaking the bones of the sacrifice and throwing them outside the camp was meant to humiliate the gods of Egypt as is explained in the Zohar. We are taught that when one denies idolatry, it is considered as if one affirms the entire Torah. Circumcision is the blood of the covenant; the seal of the King, the signature of the Kingdom of Heaven, YHVH…. The reason the Exodus from Egypt took place prematurely is because Israel’s sanctification to God freed them from subjugation. This allusion is implied in the word Kadesh. Israel is holy and sanctified through the holy festival which is a reminder of the Exodus from Egypt. The act of sanctification freed them from subjugation.",
+ "Rechatz alludes to a second reason for the early Exodus.The commentators correctly explained that, “A father does not confer honor on a son.” This is true where there is idolatry but when the son is clear of sin, then the father confers honor on his son. The Israelites separated themselves from idolatry by offering the Pesach offering as they were commanded, “Go, draw out lambs for your families.” (Ex. 12:21) The sages explain this verse to mean, “Draw your hands away from idolatry and take a lamb for yourselves.” At that hour the Israelites aroused the merit of their holy ancestors. The merit of our forefathers, and the righteousness of God’s tribes that came before was enough to take them out of Egypt immediately because their merit was so great. This is hinted at in the word rechatz, suggesting they had already washed away the filth of Egypt’s idolatry. The merit of our ancestors alone was enough to bring them out before their time with great wealth and riches as they desired.",
+ "Karpas is a third reason (why God took Israel out of Egypt prematurely). The sages explained that the Israelites did not have to complete four hundred years of slavery because of the severity of their subjugation under the Egyptians. The Egyptians enslaved and embittered their lives. They were released from slavery and affliction when God reconsidered the completion of the four hundred years. This is hinted at in the word karpas which the sages read as the letter samech (60) parekh. It means, “Sixty ten thousands of Israel were subjugated with ruthless (farekh) labor.” The intensity of the subjugation was the reason that they were freed after 210 years and that the entire nation was taken out.",
+ "Yachatz is the fourth reason (for Israel’s premature exodus). Pirkei D’Rebbe Eliezer states that the Israelites were forced to work even at night so that the nights were considered like additional days. Therefore they only remained in Egypt 215 years from the time of the birth of Joseph’s sons, and the additional 215 years were completed by the nights. This explains why the plague of the first born happened “in the middle of the night” hinting that their exodus took place in half the time. This is also hinted at in the breaking of the matzah which alludes to the subjugation and the bread of affliction. Half of the full subjugation had passed and they left in half their time because the nights counted just like days. This is also alluded to by the word yachatz. They only had to remain in exile half the number of years that was decreed because of the nights.",
+ "Maggid Now we speak of a fifth reason for Israel’s early departure. Israel was redeemed earlier through the merit of the Torah they were about to receive about which God said: “When you have freed the people from Egypt, you shall serve God at this mountain.” (Ex. 3:12) This is the plain meaning of the verse in Parshat Bo: “And this shall serve you as a sign on your hand and as a reminder on your forehead—in order that the Teaching of Adonai may be in your mouth—that with a mighty hand Adonai freed you from Egypt.” (Ex. 13:9) When one analyzes this verse, it is not clear what it means. The verse states that tefillin are a sign so “that the Torah may be in your mouth.” Why, then, also state “With a mighty hand Adonai freed you from Egypt,” as the reason for the giving of the Torah? But if the preceding verse implies that this passage is about Passover so that “The teachings of Adonai may be in your mouth,” why connect Torah and the Exodus, as the verse states, “For with a mighty hand.” This suggests that the Exodus took place before the designated time, “Through a mighty hand.” What reason, then, did they go out of Egypt before completing the years of subjugation? It must be that Israel was redeemed so they could receive the Torah. From this we may conclude how great the study of Torah is. That is why a sign was necessary that the Torah should always be in their mouths. It is also written, “From the mouths of infants and sucklings, You have founded strength on account of Your foes, to put an end to enemy and avenger.” (Psalm 8:3) It is through the merit of Torah that the enemy (the evil impulse) was stopped. For when the voice is the voice of Jacob, the hands are not the hands of Esau. Therefore, we were redeemed through the merit of Torah and this is hinted at in the word Maggid. The expounding (Maggid) of Torah is the reason that Israel was redeemed before the assigned time.",
+ "Rachtzah The sixth reason the children of Israel left Egypt before the assigned time, is found in the first chapter of Sota: It was because of the righteous women that Israel went out from Egypt. It explains there that the women enticed their husbands until they had relations with them. This is hinted by the word Rachtzah which is feminine. The women of Israel washed and immersed until they became fertile. This was the reason for the Exodus before its time. It was through the merit of the righteous women of Israel that they were redeemed. And because these women were extremely modest, all of this took place secretly.",
+ "Motzi The seventh reason was that the blessed Holy One promised our forefather Abraham, of blessed memory, “And in the end they shall go free.” (Gen 15:14) If the Israelites had remained another second in Egypt they would have drowned in the gates of impurity and it would have been as if God had not kept the promise, “And in the end they shall go free.” Therefore, they were taken out before the assigned time in order for God to keep the promise of taking them out. Without this happening, God’s promise to Abraham would not have been fulfilled, God forbid. “The word of our God is always fulfilled!” (Isa. 40:8) This is hinted at in the word Motzi. For God is the blessed One who took us out (HaMotzi) and who always keeps promises to Israel, God’s own allotment. (Deut. 32:9)",
+ "Matzah alludes to an eighth reason for their departure from Egypt after 210 years. There are those who say that the exile was punishment for selling Joseph into slavery. The brothers sold him for twenty silver pieces; therefore, a decree of exile was made against the ten tribes for twenty years for each one and another ten years were decreed for Joseph himself because he caused his brothers to sell him by bringing an evil report to their father. Together they add up to 210 ten years. Thus, they left at the proper time. Joseph alluded to this when he said to his father, “God has made me lord of all Egypt; come down (radah) to me without delay.” This was a hint that the exile was in Egypt because of the sin of his being sold and that it would only last 210 years according to the calculations stated above. He gestured to him when he said, “God made me lord to all of Egypt, come down (radah) to me, don't delay…” This was meant to reveal that the sooner they came, they would be there during his tenure as head of the government. Joseph says, “Don’t delay;” Don’t delay so that we can go out of the exile sooner. If they had gone down to Egypt as a result of the Covenant of the Pieces, they would not have been able to rise up from the fifty gates of impurity, and there would have been no way to repair them. However, because of the punishment of 210 years, there was hope for Israel. This is hinted in the word matzah, which implies matzuta, quarreling. In other words, the exile was because of the disagreement between Joseph and his brothers, and if so the time for their exodus had arrived.",
+ "Maror The bitter can become sweetened - this is the ninth reason for their Exodus at this particular time since they had not competed the four hundred and thirty years. The Egyptians had inflicted wounds and damages so that there were many disabled people from the harsh labor and the great strains of building Pithom and Ramses. Their bodies were injured, some of the injuries hidden from the eye, some were blinded and others had broken arms or legs; their faces and bodies were damaged by the bitterness of hard labor. As a result the Egyptians were indebted to the Israelites to pay for four liabilities: indignity, suffering, medical expenses and loss of earnings. On account of this they received their payment by subtracting from the years of slavery these four aspects of subjguation that apply to anyone: indignity, suffering medical attention and damages. A fifth of the 430 years of subjugation was 86 years that they were enslaved, beginning from the birth of Miriam. The other four fifths were subtracted from their enslavement. This is hinted at by Maror; they embittered our lives with injuries, causing the loss of limbs. It was through injuries and bitterness that we achieved the Exodus from Egypt at this time.",
+ "Korekh, the tenth reason that Israel left Egypt early, is hidden in the word Korekh. The years of exile took place not only in Egypt but began during the time of the Patriarchs as the sages taught Ptolemy, in the land of Egypt, and in the other lands in which the Israelites dwelled. This is hinted by the word Korekh. In order to account for the years of exile one must connect the other lands in which the Israelites lived and faced troubles, and then the accounting becomes clear.",
+ "Shulchan is the eleventh reason Israel left the land of Egypt in half the time that was decreed. The Egyptians oppressed Israel with a forced separation of husbands and wives. But they carried this approach too far and enslaved them and oppressed them not only through the separation of families but also through harsh labor. God had decreed that there should be one form of oppression and not two. But the Egyptians in their wickedness oppressed them in two ways. They enslaved them by isolating couples from one another and with deeds and abominations that caused their separation, restriction after restriction. There were also several cruel decrees, such as the decree of the midwives and the drowning of the male infants. They also made the men rise early in the morning to work and that the women should not be able to wash or immerse themselves. They also placed the yoke of subjugation upon the women, and in many other ways strengthened their policy to separate the men from their wives. But this was not enough oppression against the women and the men. They also added to the difficult oppression of subjugation so that it was as heavy as a giant boulder...they embittered their lives with bricks and mortar, etc. Once they inflicted two forms of oppression, instead of only one, and added to each of them in ways that were improper, the exile in Egypt was considered like two exiles. This is alluded to in the word shulchan which is a metaphor for a woman as in the statement shulchan arachti lo (I have arranged a table for him). In other words, do not be surprised at Israel’s desire to leave Egypt at that time and that the days of exile were cut in half. Shulchan refers to the women who brought bread and set a table for their afflicted husbands. This was one of the oppressions that they suffered all the days of the exile so that each day felt like two days; so God rose up and redeemed Israel.",
+ "Orekh is a common word that describes the twelfth reason why Israel’s exodus occurred before the full cycle of years of God’s decree. This is similar to what the ancient ones stated, the lord of the land (Joseph) gave laws in the name of the king and his ministers. Joseph made a law in Egypt (Gen. 47:26) that a fifth of the peoples’ produce shall be for the king and the other four parts shall belong to the people. Through this law and practice Joseph’s decree allowed Egypt to survive and gave life to the land. But wicked Pharaoh arose who did not know Joseph and his people. The wicked ones treated them all with evil intent, making them slave day and night and taking the four portions during this enslavement. As a result the Israelites only had to serve 86 years, one fifth of the 430 years because during those years when they should have only served one fifth of each day according to Joseph’s decree, they served five times that amount each day, so that they served the equivalent of 430 years. This is alluded to in the word Orekh - all measures (arakhin) were judged according to Joseph the ruler who kept them all alive. After the portion dealing with Arachin (vows and dedication) was used to measure the years of subjugation and to divide them into five portions, then you will find satisfaction in a set number of years. Then the hand of God was known, anger against God’s enemies and the Israelites went forth with a raised hand.",
+ "Tzafun is a hidden allusion related to the name Tzafnat Paneach. This name was meant to praise Joseph. It offers a thirteenth reason for Israel’s quick exodus from Egypt before completing 430 years of slavery in Egypt. This is explained by the Rabbi Menachem Azariah Mi-fano and other commentators. If the Israelites had tarried in Egypt any longer, they might have been lost in the deep pit of ‘husks,’ and the gates of oblivion. Israel would have been lost forever, God forbid! Therefore, God took them out of Egypt and the remainder of the exiles. This refers to the four exiles from which God took them out and brought them home - Yivi’eim - (an abbreviation for: They were exiled to Babylonia, Greece, Edom and Midia). This is hinted at by the broken middle matzah which alludes to subjugation of Israel and the bread of affliction. We break it in half and place half between the two matzot which guard it. Only half of the exile took place in Egypt. Since their departure could no longer be delayed, they were allowed to serve God through the merit of the patriarchs. The three matzot symbolized the patriarchs. We leave half of the matzah between the two to allude that we only spent half the time that was foretold …. The other half of the bread of affliction hints at the subjugation that would take place in the future during the four other exiles. This is alluded to in the word tzafun. It was a way of saying - don’t let the remaining years of exile trouble you, for it has been hidden for the final generation - children will be born who will arouse Leviathan during the four future exiles. Those who were not freed from the impurity which they received in Egypt will then be freed of impurity, accordingly.",
+ "There is a fourteenth reason (why Israel left Egypt prematurely). It is hinted at in the breaking of the middle matzah, and then placing half of it between the other two matzot. If these three matzot allude to the patriarchs, then the middle one alludes to Isaac . The sages commented on this (Imrei Noam, Parshat Va’era) that it was through the merit of Isaac that Israel was redeemed from Egypt. It was because he desired to replace the letter shin in his name (ישחק) Yischak with the letter tzadi (יצחק) Yitzchak. By taking the Sin (300) and replacing it with a tzadi (90) we are left with 210 years! In Masechet Shabbat it is stated that in the future, our forefather, Isaac, will be an advocate for us as it says, “Surely You are our Father: Though Abraham regards us not, And Israel recognizes us not.” (Is. 63:16) That is why the middle matzah which represents Isaac is placed between the two whole matzot to teach us that it was through Isaac’s merit that we dwelled in Egypt half the time. Half the matzah was hidden as a hint that it was the merit of Isaac that he established for us for the future, “So that we would look toward the end time hopefully.” (Prov.31:25) He established an angel as an advocate for us to wipe away our sins. This reason is also hinted at in the word Yachatz.",
+ "Barekh is an allusion to a fifteenth reason God showed compassion to Israel and moved up the time of the exile. It is said in chapter seven of Berachot (Shlosha shachlu) - “Rabbi Eliezer liberated his servant so that he could be included in a minyan. Even though the Torah teaches, “the (non-Jewish slaves you shall) inherit as property for all time. Such you may treat as slaves.” (Lev. 25:46) When there is a mitzvah that benefits the many, it is different, and one may free his slave for that purpose.`` This would include reciting prayers and blessings to God and it would invalidate, “Such you may treat as slaves.” This would be the case here, where scripture said, “And they shall be enslaved and oppressed four hundred years.” (Gen. 15:13) In any case, since this would allow Israel to serve God and bless God’s name, God pushed their liberation forward, “And they were enslaved,” If their liberation had been delayed even a little bit, there would have been no possibility of them offering blessing to God because they would have become impure. This is hinted at by the word Barekh, as in, we went out of Egypt to bless and serve God before the allotted time.",
+ "Hallel is the sixteenth reason. The final (Sephirah) brought glory and honor to the house of Israel, as the sages stated, that the Divine Presence, so to speak, was with them, completing their minyan. This is hinted at by the word Hallel whose numerical value is the same as Adonai (65). It is the Presence of might, the Kingdom of Heaven which stood for our ancestors and for us as the Rabbi, the Ari stated.",
+ "Nirtzah also a good reason (the seventeenth) for Israel’s early departure from Egypt. Commentators wrote that Israel dwelled in Egypt 430 years which is five times the numerical value of Elohim but Israel only dwelled in slavery 86 years - the same numerical value as the name of God, Elohim.. The four other times the name changed from judgement to compassion. That is why there are 4 expressions of redemption and we eat four olive-worths of matzah and drink four cups of wine. As a result shma”d (344) remains from the 430 years when we take away the 86 years from the count. That was God’s intention when the blessed Holy One said to Moses: “If you do not redeem them no one else will be able to redeem them,” since 344 (Shma”d) years of exile still remained, and you are Moshe (345) - an addition of one sign/letter of holiness. Therefore, it is specifically you who will redeem them. As is stated, “This shall be your sign/letter that it was I who sent you.” (Ex. 3:12) This additional sign/letter more than the word shma”d (is a sign that only you can redeem them). The Rabbi Lev Arye in Parshat Va’era brings a lengthy introduction to this in depth, So does the Torah Chaim in his novella to Hulin, page 91 write extensively about this but he writes that hashma”d, the remaining years, would be the four kingdoms and are hinted at by the expression hishamed tishameidu , (Shall be utterly wiped out) because 344 years remained of the 430 years.",
+ "According to this interpretation, shma”d is also an abbreviation of “Subjugation by four kingdoms,” (Sh i’abud Da let M alchuyot ) since the four exiles came to finish the other 344 years of exile, The final letters of these words (Shi’abuD Arba’A MalchuyoT ) spell teida, Know well, what the blessed Holy One said to Abraham, “Know well (Yadoa teida) that I am their redeemer.” (Gen. 15:13) From this we can understand the meaning of the sages statement in the first chapter of Baba Kama, “Suffering comes to the world only due to fools,” and scholars are saved. The reason for this is that the distinguished scholars of each generation carry a spark of Moses our teacher; just as Moses was exceptional, as the Ari explained, may his righteous memory be a blessing. This is meant to be an admonition to the leaders of Israel since for some of them it doesn't matter as long as they choose a wise person but not necessarily whether the wise person is great in Torah and good deeds, and whether the person separates himself from physical pleasures. God desires one who busies himself with Torah for only then does the spark of Moses dwell in him. People should pay attention to the light in him, to his admonitions as if he were with Moses. Let us return to our understanding. Suffering refers to the 344 years of exile remaining, the years of Shma”d while the sage has the spark of Mosh”e, 345. It is one more that is able to nullify and save them from destruction (haShma”d). Thus we learn that suffering only comes because of the fools... Baba Metzia 86a states “Rabba bar Naḥmani died due to the fear of a decree of religious persecution.” In other words, he did not die because of 344 years of exile but because of another reason. He was needed by the heavenly academy, but the stars showed that he would pass away during a different religious persecution. It was because of this that Rabbah fled together with Rav Yosef from Pumbedita as we learned in the previous chapter. However it is true that Rabba did not die during the religious persecution because he had the spark of Moses, that enwraps every outstanding sage who learns Torah for its own sake. Note that the word Lishma (Torah for its own sake) contains the same letters as Moshe.",
+ "According to the rabbis who were quoted by Rabbi Lev Aryeh who said that the name elohim was changed to compassion through the merit of Mosheh, our teacher, this is one more than shma”d, persecution. Therefore Moses specifically had to redeem them for it was his merit to cancel and sweeten the four times elohim which has the numerical value of 344 (shma”d) through the power of his holy name which is one more than shma”d. There is a good hint to this in the word, nirtzah, for God already desired that they sweeten the name elohim through divine abundance, that they become four ineffable names (YHVH), names of compassion. Also nirtzah has the same numerical value as the word ratzon (will) when including the word. Nirtzah also has the gematria, the numerical value of the name Moshe, one more than shma”d, four times elohim which are sweetened and ascend to the divine will.It is through the merit of Moshe, the same numerical value of nirtzah, that we are accepted.",
+ "Furthermore, nirtzah hints at a future redemption through which God’s compassion will bring about our redemption. It will be an eternal redemption through the honor of God’s name, the Shechinah. Because of our iniquities our mother (Shechinah) will be sent and hasten the redemption and with her our Creator had compassion upon us. The Holy Zohar commented on this in the verse, “I will not reject or spurn them so as to destroy them,” and in several other places. This is hinted at in the expression Hallel Nirtzah - for the sake of (Hallel) the Shechinah - Hallel which has same numerical value as Adonai, as has been said, the sins of the community of Israel will be forgiven (nirtzah). And thus, the Messiah shall be sent to Israel and “and a twig (netzer) shall sprout from his stock .... (Is. 11:1) Then a redeemer shall come speedily in our days, Amen! So may it be God’s will (ratzon) - the same gematria as nirtzah.",
+ "We see a second set of allusions in the order of the Simanim that comes from Kaddesh, U’rechatz. The allusions are for the order that a Ba’al Teshuvah should follow. May it occur and be accepted as part of the mystery of great holiness.",
+ "Kadesh The meaning Kadesh is connected to the work of our holy teacher, Rabbeinu Jonah Gerondi, of blessed memory, in his book, Shaarei Teshuvah. It contains the gates of righteousness that open the eyes of the blind and enlightens them. It is stated there that the Baal Teshuvah should not be quick to accept upon himself self-mortification and fasts on the day of his purification even when he wishes to repent for this is not the proper way to repent. First of all, the wicked should abandon his way and separate himself from evil deeds and behave properly for a considerable amount of time until he sees that the evil inclination does not control him and that he has separated himself from the sins which he has committed. Only then should he repair his previous corruption with self-mortification and fasts as much as he is able to bear; then God will help him complete (his repentance). Rabbi Jonah’s holy words are like a salve to the eye. You have seen how many people have put a stop (to bad behavior) for six days and night, and in particular in times of backsliding there are many who abstain from sinful behavior. During the period of abstinence, day and night they are not quick to read and learn. They put on sackcloth and immerse themselves like the most pious ones; happy are they and their portion. But before stopping they did not pay attention to seek out and examine their sins and qualities, discussing them and reflecting on them in order to separate themselves from them for a long time, as a result there are those among them who immediately on the Sabbath after the suspension or on the Sunday after that, on the first day of considering their sins immediately return to their former behavior and personality traits, etc. as they were before they stopped. Not only that, but they are not afraid to say, “I have atoned for my sins by abstaining and I have become as holy as a newborn child. If I do sin during the coming year, I am like the greatest of those who abstain, able to do away with transgression and end sin.” They do not know or understand that their abstention and their self-mortification did not help in dealing with sins between a person and his fellow, and that if a stolen object is in their hands, then their prayers are an abomination. Even if they transgressed through word against their fellow man, they are not forgiven until they appease him. The one who committed sins throughout the year and relied on his ability to abstain, is like the person who said, “I will sin and I will repent….”",
+ "I have heard from those who preach the truth that some who fail after such a hiatus commit even more grievous sins than before. And also on the sixth day of such a break, some are filled with great anger which almost tears their soul apart in rage. God forbid, that we should be speaking about the remnant who God refers to as “whole-hearted.” The majority are not this way, God forbid, and we have compassion on those individuals from the majority of the nation who desire good and are willing to give their lives through abstaining from evil. But to the minority that do not know the way of repentance, for whom the words of Rabbeinu Jonah are right. Those who wish to repent must volunteer to search and explore their sins between themselves and God, such as negligence in prayer and blessing or in their, or setting aside time for Torah study. Also anger, arrogance, and rashness by committing sins against their fellow, such as thievery in all its many more serious forms. Also, belittling sages, evil talk, hatred, jealousy, taking vengeance, bearing a grudge, falsehood, derision, hypocrisy and many more like them.",
+ "Behold, in this orphaned generation no one bothers to explore their deeds for they would quickly discover their sins and transgressions are as heavy as the beams in the olive press. When one sees with his own eyes the wickedness of his deeds, he has regrets and he tries to separate himself from them little by little over a period of time so that finally he is separated from them. Then we may search if there is still impurity in him as well as those wicked and forbidden character traits such as forbidden speech, stealing the mind of others and all its related acts. Then we will throw dung on our faces. (Malachi 2:3) After the allotted time or times has passed he will find that he has succeeded in doing repentance, and has separated himself from the majority of his sins, then he can direct his heart to repair his wrongs of the past as much as possible, then he can perform self-mortifications, as Rabbi Yona has said. This is alluded to in Kadesh. That is, separate oneself, as the sages have stated, “You shall be holy.” (Lev. 19:1) - You shall separate yourself. Before everything, the beginning must be to separate oneself from the sins of the community and the individual for they are a blemish to the covenant of the eyes and the mouth. They include harming one’s neighbor, stealing, oppressing, and neglecting the study of Torah, etc. Also, bad personality qualities such as arrogance, anger, jealousy, desire until one finds oneself separated from love and fear of God. This is a great hint - Kadesh, separate oneself with diligence (shkeidah) and constancy.",
+ "U’rachatz - After one has separated oneself (from sin) with diligence and constancy, then one should wash (rachatz) away the stains of idolatry that blackens the roots of his soul above and which are within him. Only then should he accept upon himself self-mortification and fasts, as much as he is able. This is alluded to in the word rachatz - he should wash away (rachatz) with his tears the sins that are engraved on his forehead. It is also hinted at in the additional vav, u’rechatz which teaches us that if a person repeatedly commits the same sin, it is not enough to repent with a single act of self-mortification, or one act of restitution for all the times he transgressed. Rather, he should make restitution another time for repeating the sin, and if he sinned several times the sages of musar suggest that he should make restitution three times; this is enough even if he transgressed many times. In his reponsum (Orech Chaim 35), the Noda B’Yehudah, concludes from the law of lashing that if a Nazir is warned, “Don’t drink! Don’t drink!” he is lashed for each warning but if he continues drinking all day he is only lashed once.” This implies he is lashed many times. But this case is not similar to ours since a Nazir is certainly obligated to receive lashes for each warning since he is warned each time. In our generation, however, we are speaking about someone who sins without witnesses or warning. In this case, it is reasonable to say that it is enough for him to make restitution three times. Then he should be forgiven.",
+ "Further, Rabbi Landau writes that fasts are not penance for sin and are not essential to repentance. In the time of the Sanhedrin, one returned and performed Teshuvat Hamishkal publically, and afterwards witnesses came and performed lashes or sentenced him to death, fasting was not essential. See what Rabbi Landau writes in his book….The main reason is that even if we see the person accept harsh acts of self- mortification and his teeth grew black from fasting, the essence of repentance must be in the heart. A penitent may separate himself from sin and sanctify himself through acts of self-mortification, and yet his heart may not be sincere and his actions may be motivated by arrogance. In the time of the Sanhedrin, when witnesses warned him against committing the sin, he might act out of fear of lashes and the death penalty. Only God knows what is in a person’s heart and who can rise up to heaven to find out if the person’s repentance is sincere? Therefore,repentance is necessary even for those deserving of the death penalty or lashes. They are not biblical decrees as Rabbi Landau explains. Instead they are simply an important means and one doesn’t have to go on at length explaining the words of Rabbi Landau. We have established in our study of this matter in the Talmud and the Rambam, regret and abandoning sin are enough. Yet the Ari, of blessed memory, who received this from Elijah the prophet, proves that one needs a number of fasts. There is not enough room to address this matter here; see what I wrote in Devarim Achadim, 6-7.",
+ "Further, the word u’rechatz with the extra letter vav suggests that he is able to bring himself and others with him so that he gains merit and causes others to gain merit through this great repair. He causes the sinner to become worthy as the Zohar says at length. That is why it states u’rechatz with the additional vav to include others.",
+ "Karpas - comes to teach us an extremely important principle. A repentant should be modest and humble in one’s own eyes and act with true humility. How fortunate is the one who attains this quality, having integrity both inside and out. Such a person is like one who has offered all the sacrifices and has created a chariot for the Shechinah, the Divine Presence. The repentant person benefits if he develops complete humility for such a person regularly makes sacrifices and through humility, seeks atonement for his sins. If humility is in his very heart, he will certainly devote himself to his virtues; one who devotes himself to his moral virtues will certainly overcome his transgressions. This is a wonderful quality that costs nothing and is accomplished with little bother or loss of money or pain. The person who is devoted to humility and seeks to accomplish this virtue will find it is more precious than rubies. God will be quick to forgive his wrongs and the Baal Teshuvah will be especially careful in these matters and be forgiven. Generally, such a person should not be overly demanding with members of his household and servants. For if he is demanding with his servants, not forgiving small acts that they did against his will, what will happen when he stands before God to whom he is a complete servant in both body and soul, his creator, who has given him wealth and honor and to whom he is often negligent in his service? Won’t they say in heaven, “Weren’t you overly demanding with your servants when they owed you very little? You are not their absolute master; you only pay their salary. What will you say when you have cast off your true God, who is the Master of all masters and Lord of the Universe and you abandoned your obligations?” There is a difference between you and your obligations to your Creator and your servants and their obligations to you. The difference is so great and mighty that the mouth cannot begin to express it! If you were exacting about the most trivial things so shall God be exacting with you. Therefore, someone who has a heart must be willing to overlook the mistakes of his household and his servants and not cause them to stumble or falter in the laws of God. This is especially true for the Baal Teshuvah who needs to develop modesty and true humility in his heart. This is hinted at by the karpas which is a soft vegetable. It teaches a person that he should see himself as a lowly herb, who shortly becomes, “Withered grass. (Is. 40:8) Furthermore כרפס karpas is sometimes spelled כרפש since it is despised in his eyes like mire and muck, כרפש. It makes one merit all the other moral virtues that are stated and even more than them, as is explained in the words of the sages, in the books of Musar which are filled with brilliant insights.",
+ "Further, there is an allusion in the word karpas with the letter reish and the letters kesef (silver). Reish, means poor and needy, ורש. It alludes to the fact that one should give charity (kesef) to the needy person as a way for the Baal Teshuvah to make a great repair since tzedakah (charity) atones even for the person who sins willfully. As the sages have said: “With each penny one unifies the ineffable name of God” The Gurei Aryeh said. “Tzedakah saves one from death,” and the demonic cannot rule over the mitzvah of tzedakah. Many are its honored virtues that are spoken of and well known...",
+ "Yachatz is a hint of the practice of rising at midnight to mourn the destruction of the Temple and study Torah. At the least, the Holy Zohar is filled with references to this practice, emphasizing its importance, the usefulness that comes from fulfilling this commandment. Rabbi Eliyahu de Vidas writes in Reishit Chochmah and Totzaot Chaim writes about this commandment at length. There is one new book that criticizes this practice - one should ignore it. This practice is hinted at by the word Yachatz - one should beware to rise at chatzot - the middle of the night. Fortunate are those who serve God at midnight; God says to him you are my son, as a father who is pleased with his son.",
+ "Maggid alludes to the land (ha’arsh), that one should engage in the study of Torah, the source of our life. This is maggid, written in the present tense. The Baal Teshuvah says, “Look into the Torah constantly.” Through Torah he will abolish the evil inclination, as the sages said. It, like sacrifice, brings atonement and Torah protects and saves one (from the evil inclination). Who can proclaim the mighty teachings of God; happy is the one who busies himself with Torah for its own sake. The wonders of our Holy Torah have already been explicitly stated in Kinyan Torah. But even the masters of the land cannot bring the Messiah/redemption.",
+ "Further, it is possible that Maggid is connected to the term nagad in the verse “A river of fire streams (nagad) before Him.”(Daniel 7:10) Nagad connotes contining; it is meant to warn the repentant that he should continue his good deeds and that there should be no interruption. He should constantly uphold the order of holiness, without ever removing the tent pegs. He should not interrupt them for if he interrupts his practice it will be hard for him to return to his proper practice. Also Maggid alludes to continuing to draw upon oneself holiness from above.",
+ "Rachtzah teaches us to be masters of calculation. Night after night one must calculate one’s action and the order of the day that has passed, moment by moment. If he finds that he has been negligent in the service of God or that he has sinned, he should immediately repent and promise to wash away the blemish immediately until there isn't any impurity that remains on him. If he doesnt it will be harder to remove the stain, Thus, rachtzah is to clean the source - one should constantly try to clean whether the matter is small or large.",
+ "Motzi This is a warning that his entire purpose in the Torah and commandments and in self-mortification should be to bring out to the light the hidden holiness found among the husks, generally and specifically. Motzi applies to the past, the future, and the present. This is its fruit: to bring out Bilaamfrom their mouths and to unite the holiness when it is in faith.",
+ "Matzah t eaches that one should not be too fussy in how he eats and that he should eat hastily as is the case with matzah; they left so quickly that their dough did not have time to rise. Matzah is lechem oni (the bread of haste/poverty) and alludes to the good inclination. This is a great principle: One should not enjoy eating or drinking too much because the evil inclination is found in consumption. The sages of blessed memory brought a Tosafot in chapter twelve of Ketubot, “ A person should pray that Torah enters his body and he should also pray that delicacies do not enter his body.” It appears that delicacies are from the side of impurity, as the Holy Zohar states. The sages also said, “In the grave the stomach bursts and falls onto his face and says: ‘Take what you have put inside me.’” In Sefer HaMaggid of Maran it is said that a man drank more water than was customary. The Maran said to him that he was increasing the evil inclination. Woe to the one who hears this - if drinking too much water increases the evil inclination, then what of the person who fills his throat with wine? Certainly, if one does not conduct his affairs in order to limit the delicacies which he desires from the side of impurity, they will actually become his limbs and they will prevent words of Torah from becoming his body.",
+ "There are two contradictory things that are referred to as bread: Torah is called, “heavenly, holy bread, (Exodus 16:4) and it is material for the stomach, accursed bread from the “other side.” It is for this reason that one cannot fill oneself with the bread of holiness if the body is filled with polluted bread. Because of this, the sages said before a person prays, he should allow Torah to enter his body and he should pray that he does not fill his body with delicacies. When his body is a pure utensil, the Torah that he prayed for can enter into his body. In the Holy Zohar, matzah is called michlah (food) since it is the food for healing the body and the maintenance of the soul. One should not give entree to the evil inclination and her troops. The Sitra Achra, “Other Side'' starts as a basket of food. The Sitra Achra will rest along with the evil inclination on a person who only reflects on the needs of his stomach and toils with his fingers and hands for meat and wine to fill his stomach. The house that he builds for the soul is infected with leprous stones and bitter water. This is hinted at in the verse, “You shall not eat, among all things that swarm upon the earth, anything that crawls on its belly, or anything that walks on fours, or anything that has many legs; for they are an abomination.” (Lev.11:42) The expression “Anything that walks on fours is an expression (for sex) like, “Go down to your house and bathe your feet.” Also, sheketz is a name of anything that crawls on its stomach. It is an evil sign for such things as lewdness since these limbs are formed from the Sitra Achra. This comes about through forbidden food which enters the person for lewdness. Therefore, “I command you, do not eat anything that crawls on the earth,” that is, its sons and daughters; “do not consume them.” Do not have relations with them since they are from the Sitra Achra. As the sages taught, “The ignorant are called sheretz and their wives are sheketz and their daughters are beasts.”",
+ "I have heard a story from teachers of truth about the great rabbi, the holy one, learned in miracles, Rabbi Yosef Kobo of blessed memory. While serving as the chief rabbi in Salonika, he was told that there was a humble man, who revealed secrets of Torah and that some of the great rabbis of the city were coming to him. They were surprised to see that he was speaking of such mysteries of Torah since he was the only one to do so. Word came to Rabbi Kobo from some of the rabbis, and he told them, “Go and see how this man deports himself with food and drink.” They answered the rabbi, we know that he eats a lot more than the rest of the people.” The great Rabbi Kobo answered them, “If so it is not necessary to investigate more deeply for he is certainly from the Sitra Achra for holiness does not dwell in a person who eats too much. I decree that no one should go near him.” And so it was; they separated from him and it was revealed that he was from the Sita Achra based on what their eyes had seen. A repentant person should minimize the amount that he eats. Even in those small amounts he should not be too picky as if he were eating at the king's table. He should eat only bread to maintain himself for a righteous person eats only to satisfy his soul.",
+ "Further, the words Motzi matzah allude to the great repair for the repentant person since sin causes separation, God forbid, to the attribute of peace. One increases harmony between a person and his neighbor, or between a husband and wife….The name for this is Motzi matzah, matzah comes from matzuta, quarrel and disagreement, as is stated in the Holy Zohar, Parshat Pinchas 3:251b: When one completely removes disagreement, he quiets peace…",
+ "Maror One must increase one’s efforts, even after all the things which he has done (in an effort to repent), since he still may not be certain that God is ready to accept his deeds, or that God is satisfied that he has repaired his wrongs…. The repentant person sighs in bitterness because he thinks that the blessed Holy One, King of King of Kings is still angry, because he left the heavenly domain for some time. This is alluded to by the word Maror. Bitterness has touched his heart at this time. He embodies the verses, “I am ever conscious of my sins,” “and it gives no rest to him.” (Ps. 51:5, Is. 62:7) His heart is bitter like chasa. And he rises up and seeks to apologize to God who is most forgiving, just as our master, King David, did, “For I recognize my transgressions, and am ever conscious of my sin,” even if he hasn’t sinned (again), as the sages said. He continued to afflict himself with fasts and suffering and many similar actions, besides studying Torah day and night, not even sleeping sixty winks, and also by acting with righteousness and justice. Despite all this he says, “My sins are constantly before me.”",
+ "Korech One should pay attention to unite holiness after holiness, uniting day to night and night to day through Torah and mitzvot. One can perfect the qualities of day and night, uniting beloved ones together and going from strength to strength, by going from the synagogue to the house of study, and from the house of study to visiting the sick with Torah and commandments. He should be like a person who links one thing with another, uniting the Written and the Oral Torah so that they become one. He should also link others with him, uniting them and engaging in Torah. This is alluded to by Korech; link holiness to holiness, Torah and mitzvot, day and night, he and others, to bring light to the earth and those who dwell therein, producing beauty for generation after generation.",
+ "Shulchan (the table) is a reminder to adorn one’s table with words of Torah, and to bring the needy students of Torah to one’s house so that they rely on one’s table. This is a special means of atonement; one’s table is an altar of atonement. For the Zohar states that a person’s table can atone for all one’s sins and is the supernal table. In the first chapter of Berachot it is stated, “Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who hosts Torah scholars in his home and lets him enjoy his possessions, the verse ascribes to him credit as if he is sacrificing the daily [tamid] offering, as the verse states: “Passes by us continually [tamid].” Because he supports students, he also supports the “knees” of the blessed Holy One and cuts down the serpent. The word shulchan contains the same letters as li’nachash (for the serpent). For the shulchan protects from the serpent so that it cannot enter (the household). In this way, it connects the sephirot of Netzach, Hod Yesod with Malchut so that they are whole, Shulchan has the gematria of Birkei Yosef (388), which is Netzach, Hod and Yesod and the table of Malchut. The Beloved Ones are united. From there flows forth the great abundance and there God commands a blessing. In the meanwhile he passes a transgression and...",
+ "Orekh alludes to the Land, Through acts of self-affliction and fasts a person can dedicate the value of bread and the cost of the meal he would have eaten during the fast days and give it to the needy. As the sages of blessed memory said, For the letters of fast (ta’anit) can spell teit (give) ani (to the poor), and they said, “the reward for fasting is tzedakah.” It may also be that the word ta’anit is made up of ani (poor) in the middle and the letters taf, before and after it, hinting that one must give the poor before the fast and after. One gives before the fast in order for one's prayers to be accepted through acts of charity, as it is stated, “Then I, through tzedek, shall behold your face.” (Ps. 17:15) One gives after the fast, when one has the cost of the meal, it is possible even more so since a decree of death has been made against him. This is hinted at by the first taf of ta’anit which stands for tamut - you will die - by through his tzedakah and fasting tichiye - you shall live; Tzedakah can save one from death. This is hinted at by the expression shulchan orekh, consider the value of one’s meal and divide among the Jewish poor and needy, as King David of blessed memory did. As it is stated, “By denying myself I have set aside for the house of the Lord.” (Chronicles 22:14)",
+ "It is also possible that maror, korekh, shulchan orekh , reminds us that through our sins the Holy Temple was destroyed, and God’s table was left enemy all through our transgressions, as is stated in the Holy Zohar, It is an exalted obligation to remember the Holy Temple, God’s destroyed table. This is alluded to in the expression Maror korekh: Maror - they mourned bitterly; Kishekorekh from the expression eating bread, for a person’s table is vanity when the table of his master is empty.",
+ "Tzafun This is a warning for the ba’al teshuvah. All his acts of repentance should be hidden so that no one will know them. If he performs them publicly he will be punished from above. He will be proud of the praise that he receives and in the end he will perform these acts out of arrogance. Further, the evil eye will control his learning and his actions for there is no blessing except in that which is hidden from the eye. I heard a story about our teacher, Rabbi Yaakov Kuli, of blessed memory, who brought merit to many through his book, Me'am Loez. He was in the midst of a three day fast. On the afternoon of the third day it was necessary for him to visit the home of a certain man. He served him a cup of coffee. In order not to publicize his act of piety, he drank the coffee. The thing became known to the members of his household. This is hinted by Tzafun.",
+ "Barekh One must endeavor to make the sparks of Torah and commandments hidden by the Sitra Achra rise up to a place of holiness, the supernal blessing, on the path (II Kings 18:17) that God has blessed. For this is the product of repentance and the meaning of teshuvah: one who returns his banished ones (II Samuel 14:13) to rise up again so that they may appear and go out from the domain of the cursed to be blessed in the name of God. This is tzafun barekh (hidden blessings)",
+ "Hallel alludes to one's attitude toward worship and divine service. One should accept everything in life with joy, as is stated, “One must bless God for the bad things in the same way as one blesses God for the good.” The sages said in the Talmud, one needs to accept them in joy.” They bring proof verses: “I will sing of faithfulness and justice,” ( Psalm 101:1) “In God whose words I praise.” (Psalm 56:11) The story is told of Nachum Gam Zu who was called by this name because whatever happened, he said, “This too was for the good.” And Rabbi Akiva said: “One must always accustom oneself to say: ‘Everything that God does, is for the best.’” If a person accepts his suffering as an act of love, he will see his offspring living a long life and his learning will be successful. This is hinted at by the word hallel. Whatever comes to a person whether good or bad, if one accepts it with joy, it is as if he has offered a peace offering. A leading example of this is King David. When he fled from Avshalom and from Saul, even though his life was in danger, he recited a Psalm. David addressed the words of this song to God.” (II Sam. 22:1) If he acted so, his praise would certainly be accepted. For the attribute of justice will be appeased before God because the person accepted suffering with love. Judgment comes from the attribute of judgment and gevurah, might. When he accepts it with love which is the attribute of hesed, loving kindness, judgement is sweetened and raised up. Therefore, he receives the reward of seeing his children live long lives, as well as life and sustenance. If there is no food then long life is a hindrance. Certainly he will receive two of these three, children and life. Sufficient food depends on luck. His successful learning is influenced by the place of memory, “Remember, do not forget.” (Deut. 9:7) Meanwhile his home will be pure, a place of complacent souls. This is Hallel Nirtzah.",
+ "It is also possible that Hallel alludes to Adonai, the Shechinah of God’s might. This is an allusion to the fact that the whole Torah and the commandments purpose is to raise up the Shechinah and to unite her with her beloved (Tiferet). This should be the main course of all of one’s words and actions, as it is stated, “Let all your actions be for [the sake of] the name of heaven.”",
+ "Nirtzah : After one has acquired all the moral virtues, one should continue to strive to do more. For it is not enough to act within the confines of the law, for one who only acts within the confines of the law might feel that he has been demanding enough and think that he can rest for a second or two, or even for some hours since he has he has acted within the confines of the law. But there is a higher virtue in which one feels that there is no place to rest even for a moment since he might anger God who was appeased in the past.",
+ "The third interpretation alludes to the deeds of the Creator who is faithful to his covenant. In God’s anger he struck Egypt with ten plagues with His great strength. It also alludes to the Red Sea and the Song at the Sea.",
+ "Kadesh This first siman is an allusion to the plague of the first born. Moses warns Egypt of this plague first even though it is the last of the plagues. This is to show the greatness of God who doesn’t hide His deeds like a mortal king. God reveals the end from the beginning. As the sages said, “It is written, ‘See, God is beyond reach in His power; who governs like Him?’ Kadesh is certainly an allusion to the plague of the first born, as is written elsewhere, “Consecrate (kadesh) to Me every firstborn; man and beast.” (Ex. 13:2) Therefore, kadesh refers to the firstborn.",
+ "U’rechatz alludes to the plague of blood, for the sages explain that blood was brought upon the Egyptians because they would not allow the Israelites wives to immerse themselves in the river. Because of this, the blessed Holy One turned their rivers to blood, as the sages said in Parshat Vaera and also in Tana D’bei Eliyahu. And so, (God said) let them go up and immerse themselves in opposition to the Egyptians who refused to allow the Israelite women to purify themselves. This was the reason for blood so that the women could approach the water.",
+ "Karpas alludes to the plagues of hail and locust. As is stated in Yalkut Shimoni, What was the reason for the hail? It was because they made the Israelites plant their gardens and orchards that God brought hail down on the gardens of the Egyptians, destroying everything that the Israelites had planted. What was the reason for locust? The Egyptians made the Israelites plant wheat, barley, beans, lentils and all types of legumes; therefore, God brought locust and they ate everything that the Israelites had planted for Egypt. A hint is brought of this with karpas since it is a green herb of the type that the Israelites planted and because of them the plagues of hail and locust afflicted the Egypts. The sages chose karpas as a hint because the letter samekh (with the value of 60) - 60 ten thousands, (600,000) were subjugated with harsh labor (parekh) - samekh parekh - spells karpas.",
+ "Yachatz alludes to arov (wild animals). The sages state in Yalkut that there was an Egyptian with ten sons. He told an Israelite to bring them to the marketplace. A lion came and took one, a wolf one, a bear one, and a leopard one. He came back to the Egyptians alone and the Egyptian asked him, “Where are my sons?” The Israelite said, “Sit down while I do the calculation. A lion took one, etc…” until he had given him all the calculations. There is reason to allude and relate yachatz to the plague of wild animals, since the animal divided the children of the Egyptians,each one taking one of them.",
+ "There is another allusion in yachatz to the splitting of the Yam Suf. It was divided into two when the Israelites passed through on dry land. In remembrance of this, we have yachatz.",
+ "Maggid alludes to the plague of frogs. The sages, of blessed memory, said that the frogs croaked within their bowels. This can be compared to a king who sent rebellious shouters (against his enemies) and the people said they could hear their voices in their guts! In contrast to this, blessed are they that speak (words of Torah), “for it is good to chant hymns to our God” (Psalm 147:1) and tell the story of the Exodus from Egypt with the Haggadah. This is Maggid.",
+ "Rachzah alludes to the plague of boils, For the sages said, why did God bring boils upon the Egyptians? God did so because they ordered the Israelites to warm cold water and to cool warm water (for the baths of the Egyptians). Therefore God brought boils upon them. The boils were moist so they were unable to wash themselves with either warm or cold water. This is hinted at in rachzah. This was against the foolish people dwelling in the land of Egypt since they were unable to wash themselves because of the boils. As the sages said, it is punishment, measure for measure. Since they subjugated the Israelites for the purpose of their bathing, they were punished according to the depth of their oppression.",
+ "Motzi Matzah That is, one must remove controversy, disagreement and argument. This hints at the plague of vermin. Pharaoh told Moses and Aaron that all their deeds were magic. Pharaoh was so angry, (Jonah 4:9) he said (to Moses and Aaron), “You are bringing straw to Afora’im.” He then summoned his magicians to perform the same act. But when they came to the plague of vermin, their wisdom failed them. It became clear that this matter came about through God. God made their evil recoil against them, and Moses and Aaron were victorious in their trial for God helped and protected them, oppressing everyone in Egypt, great and small with the finger of God. God interrupted the controversy about whether it was magic. This is the meaning of motzi matzah. Matzah is from the word mazuta, quarrel,alluding to the plague of vermin; God took out the controversy which Pharaoh and his magicians engaged in by saying the plagues were all magic.",
+ "Maror Korekh Maror has the same gematria as mavet (death), alluding to the plague of pestilence which was as bitter as death (mar hamavet). (I Sam. 15:32) The sages, of blessed memory, said that pestilence was part of every plague because death did not separate from them. With each plague God subjected the Egyptians to, “Pestilence marches before Him, And plague follows forth.” (Hab. 3:5) This is hinted by the expression maror korekh: maror which is pestilence, and korekh, it was attached each of the plagues",
+ "Shulchan Orekh is a reminder of the evil of the Egyptians who would not eat bread with the Israelites and considered them impure in their eyes so that they could not be at their table. Now that we are free with a set table we bring neighbors who are needy or who are laboring in Torah and support them. The head of the household invites them to come and praise Israel’s Exodus from Egypt, and the house of Jacob from a foreign tongue.",
+ "Tzafun Barekh is an allusion to the plague of darkness which removed the light in the eyes of the Egyptians so that they groped about in darkness. But there was light in the eyes of the children of Israel, when they were in the homes of the Egyptians. There it was revealed to the Israelites all the hidden (Duet. 33:19) treasures and valued objects of the Egyptians. Afterwards, the Israelites said, give me a certain object. If the Egyptian said, “I don’t have that,” the Israelties would answer, “I saw that object in a certain place.” The darkness was light for the Israelites so that they saw all the valuables and were able to take all the riches of Egypt. “The darkness made Egypt like a trap in which there is no grain. As the sages stated, “They blessed God who brought the darkness to reveal all the hidden treasures, Tzafun Barekh.",
+ "Hallel Nirtzah Everything follows the conclusion since God’s mercies are never ending. (Lam. 3:22) He saved us from the angelic prince of Egypt at the sea and then Israel sang about how God split the sea and the Holy Spirit ruled. They sang the Song at the sea and their sins were forgiven by the song, as the sages said. This is hinted at in the expression Hallel Nirtzah: by singing Hallel, Nirtzah - their sins were pardoned. Also, Nirtzah has the same numerical value (gematria) as Moshe. Thus, Hallel Nirtzah - it was as if they sang the song of Moses."
+ ],
+ "Kadesh": [
+ [],
+ [
+ "Summary: Though the Kiddush is part of both the holiday and Sabbath table rituals, Chida looks at the text at length. He explores the question whether the festival Kiddush is a rabbinic or a Torah obligation, why it is customary to introduce the Kiddush with Savrei, “With permission,” and what it means to say that “Israel was chosen from among the nations.” This third topic raises the issue of whether Israel is spiritually different from other nations - the reader should beware that Chida’s attitudes towards Israel’s spiritual status fly in the face of our modern sensibilities, including his attitudes toward converts. Finally, Chida analyzes the special Havdalah prayer which is added to the Kiddush on Saturday nights.
In his commentary on the Mekhilta, the honorable Rabbi Eliezer Nachum has questioned whether the Festival Kiddush is a Torah or a rabbinic obligation. Based on the reasoning of Rambam, he writes that it is a rabbinic obligation even though the Mekhilta states, “From where do we learn that one recites Kiddush on festivals? It is stated, “These are the set times of Adonai,” ((Lev. 23:4). Rambam did not base his decision on this this Braita because it does not appear in the Talmud. This reference is only an (asmachta). This is a summary of his opinion. This surprised me since he fails to note that in the Talmud, Masechet Shabbat, the festival Kiddush is not considered a Torah matter. Rabbi Eliyahu Shapira notes this iin his comments on the Hilchot Gedolot. We have noted regarding his opinion elsewhere that it is possible that this is his own interpretation based on the opinion of the younger Rabbi Isaiah D’Trani in Sefer HaMakhriyah S. 71… Actually, the Mekhilta is only a reference (and not a basis for the law) and before this it is used as a reference to the daytime Kiddush. Afterwards I saw that Rabbi Shlomo Shalem in his book Lev SHalem, Chapter 6, the laws of festivals that he brings the opinion of Rambam."
+ ],
+ [],
+ [],
+ [],
+ [
+ "With the permission of our masters (Savrei Maranan): The Tanchuma, Parshat Pekudei (2:8), states, if the prayer leader who is holding the cup of wine for Kiddush or Havdalah is afraid that it may be poisoned, he should say, Savrei (with permission), and the community answers, “(Let this cup be) L‘chaim.” (Orchot Chaim 33a and 62a does not mention this Midrash.) According to its plain meaning it doesn’t make sense. One must be careful to say (savrei rabbanan) for there are hidden meanings in the number of holy names."
+ ],
+ [
+ "Who chose us from among all nations and lifted us up above all languages:One can explain this based on the words of my pious grandfather, Rabbi Avraham Azulai in his commentary on the Mishnah Nedarim chapter 3: “If one says: “The property of the offspring of Abraham is forbidden to me... he is prohibited from benefiting from a Jew but he is permitted to derive benefit from others.” This is what he wrote: “The reason for this is hidden and I will reveal just a bit of it. Before the generation of the Tower of Babel all souls, both pure and impure came from the same storehouse. But after the generation of the Tower, when Abraham was chosen, God placed the souls of Israel in one storehouse and the souls of the seventy nations in a storehouse of their own. Therefore, Israel is not included among the Noahides and the Noahides are not included among the Israelites.” I have also read this in the first chapter of Avodah Zarah 5a in which Rabbi Elchanan states: “The souls of Jews and the souls of gentiles are not of the same body.\"
I commented on this in Birchei Yosef, Orekh Chaim 47:7 based on what the Bayit Chadash stated. He says that when one recites, “Who did not make me a non-Jew,” he means that God did not cause a Jewish soul to descend to a gentile through an angel. Yet what is the point of this blessing if Jewish souls come from their own storehouse? I wrote there that it is possible that the blessing was recited about the beginning, “When God set divisions among peoples.” (Deut.32:8) But now it is possible to explain the Bach in this way. Granted, the souls of Jews are pure and come from their own storehouse. But it is known that through sin a person can undergo lower transmigrations. And it is possible that one's soul can transmigrate into a gentile soul. It is for this reason that we recite the blessing shlo asani akum, “Who has not made me a gentile,” meaning, who has not brought me to the level of a non-Jew. I have also found this in the writings of the students of the Ari'zal. He explains that, “Did not make me a gentile” means, who did not cause me to transmigrate into a gentile (goy) through sin. Certainly the soul of a Jew cannot enter a non-Jew for it is pure and it comes from its own special storehouse but it is possible because of sin that it can become damaged so that it enters a non-Jew.",
+ "One may learn from this that when one says, “Who chose us from all nations,” it is speaking about long ago,“When the Most High gave nations their homes and set the divisions of man,” (Deut. 32:8) in the Generation of the Separation, as it states, “And (the) tower that man had built.” (Gen 11:5) Then God chose us and we became God’s portion, as the sages explained. At that time the souls of the Israelites were set aside, “And they were raised up from all languages when they left Egypt.” Afterwards, “God sanctified us with His commandments,” at the revelation at Mount Sinai when God gave us the Torah with love and compassion.",
+ "It is also possible that the opening of the Kiddush is based on the fact that Israel worshipped idols while in Egypt. In Berachot (20a) it is explained that miracles occurred because the people dedicated themselves to the sanctification of God’s name. If so, it would seem that miracles were not performed for Israelites since they had not sanctified themselves to God. Despite this, God’s mercy overcame His justice and God performed wonders and miracles (for Israel). This is the meaning of, “Who chose us from among all nations,” alluding to the fact that the Israelites were living among other peoples who worshipped idols. In God’s great mercy, God chose them from all the nations. Not only that but, “God exalted us above all languages,” by performing miracles and wonders and in this way exalted us above other nations. God lifted us up higher than all others and it is another wonder that God did so even though they were not dedicated to His sanctification. This is because we had not yet received the Torah and we were not yet commanded to sanctify God, as it states after this, “He sanctified us with His commandments.”",
+ "It is also possible that, “Who chose us from among all nations” alludes to the verse “Israel was God’s portion,” (Deut. 32:8-9) “when Israel dedicated themselves.” (Judges 5:2) All Israel became converts and servants of God, but we find that some converts are more exacting in following the commandments than others, as Rabbi Abraham the Convert states in a Tosafot in Kiddushin, 70b. Despite this, converts do not reach the level of Israel as the kabbalists wrote. That which is written, “He exalted us above all tongues,” means that even converts and servants of God are less and Israel is above them since they were exalted. Ths is because God sanctified \"(my addition) native born Jews\" with His commandments,” in Egypt through the blood of the Passover offering and circumcision, and afterwards through the giving of the Torah….",
+ " The time of our freedom: It means freeing of our souls that were drowning in the depths of the husks and subjugated beneath the Sitra Achra. He brought us out to true freedom."
+ ],
+ [],
+ [],
+ [
+ "Who distinguishes between the sacred and the ordinary: “Between light and darkness,” should appear before, “Between sacred and ordinary,” in the Havdalah blessing. For in the six days of creation is the basis of Havdalah, the distinction “Between light and darkness,” comes first. Thus, it is written on the first day, “God distinguished between the light and the darkness.” (Gen:1:5) The distinction between the sacred and the ordinary did not occur until Sunday, after Sabbath. Further, it doesn't make sense to say, “Between Israel and the nations,” first and then, “Between the seventh day and the other six days of creation” since God distinguishes between the six days of creation before God separated Israel from the nations. What is more, it has already been said, God distinguishes “Between holy and ordinary!”
Now we will answer these questions based on the simple meaning of the text (peshat). The sages in Midrash Shachar Tov, Psalm 92, state that the first Sabbath after creation was as bright as the day until it became dark at the end of the Sabbath. Now, “between light and darkness,” is not addressing the six days of creation before the first human being was created but rather it is addressing the time from the creation of the first human being on earth. There was no darkness on the sixth day until the end of Shabbat (Motzi Shabbat). Therefore, human beings could not recite a blessing distinguishing between darkness and light until the conclusion of the first Sabbath. On the Saturday night, there were two havdalot (distinctions); one was between the holy and the ordinary, and one was between light and darkness. The sages placed, “Between holy and ordinary,” first, since it is for this reason that we recite the Havdalah blessing. Also in this way we would know that in the first Sabbath after creation there was only light and at sundown Saturday night (darkness and ordinary nature of the new week) occurred at once.
Between Israel and the nations, refers to the generation of Babel since all the righteous souls came from the same storehouse until them but once God separated the seventh day from the other days of creation, God did so for the sake of the “additional soul” (Neshama Yetera) which would be given to Israel on the Sabbath. For our forefathers who observed the Torah and the Sabbath, a pure soul would come to them each week. That is why, “Between Israel and the nations' comes first. Between the seventh day (and the six days of creation) afterwards which has to do with the additional soul which came to each Jew on the Sabbath. From the time Abraham, our father, was circumcised they (Abraham Isaac and Jacob…..) had the status of an Israelite, as Rambam and others wrote. Before this the generation of the separation is alluded to by the expression “Between Israel and the nations,” as has been said.",
+ "You have distinguished between the holiness of the Sabbath and the holiness of the Festival, and You have sanctified the seventh day above the six working days: Why is this expression repeated? In his commentary on the Haggadah, HaRav David Abudraham writes: Rabbi Ephraim asks why was it customary for the people to say, “You sanctified and distinguished the seventh day from the six day of creation” after having said, “You distinguished between the holiness of the Sabbath and the holiness of the Festival?” This is neither a concluding expression nor an introductory expression for the blessing. Rabbeinu Tam answers, “It is because of what is stated in the final chapter of Pesachim, “One should not decrease the number of distinctions in havdalah to less than three, and one should not increase them to more than seven.” The sages wished to mention seven distinctions. They added to them a festival that falls after the Sabbath. These are the three main havdalot: “Between holy and ordinary,” “Between light and darkness,” and, “Between Israel and the nations.” Between the seventh day and the six days of creation is not counted among the distinctions but is mentioned as an aside. The others are: “Between the holiness of the Sabbath and the holiness of the festivals;” refers to preparing food. “You sanctified and distinguished the seventh day from the six days of creation” refers to the last day of Sukkot (Shemini Atzeret) which is separated from the six days of Hol HaMoed.” But Rabbeinu Tam’s explanation, that “The seven day…” refers to the Shemini Atzeret (the last day of Sukkot) does not make sense. It is far-fetched since the language more appropriately applies to the Sabbath. Furthermore, work is forbidden on the intermediate days of a festival unless it causes a significant financial loss. Therefore, it is incorrect to use the expression “Six days of work.” to describe Hol HaMoed. Also, if it applies to Passover, then Hol HaMoed is only five days long! The author of Eliyahu Rabba (Section 473) questioned this explanation. If applied to the last day of Shemini Atzeret, then technically it is the eighth day (and not the seventh) of Sukkot. One must find an answer for all these difficulties through a homiletical (drash) explanation: We say, “You distinguished between the holiness of the Sabbath and the holiness of the festivals'' because on the Sabbath we have neshama yeteirah, an additional soul, which doesn’t exist on festivals. On the festivals one ia illuminatated (he’ara b’alma), as the sages say, “You have sanctified/distinguished the seventh day from the other six days of labor.” On the Sabbath there is an additional soul but at the end of the Sabbath (on Motzi Shabbat), the additional soul leaves while the human soul (Naran) is illuminated on Sunday, Monday and Tuesday by the past Sabbath, and on Wednesday, Thursday and Friday by the coming Sabbath. If so, there is holiness also on the six days of the week as is said in Tikkunim, page 46a, in the Constantinople Edition: Someone who is a Torah Scholar on weekdays becomes a pillar to God on the Sabbath. When the blessing states, “You sanctified Your people Israel with holiness,” it means that they are not lacking in holiness even on weekdays and how much more so on festivals in which illumination and holiness enlighten the individual. This becomes the basis for the blessing: “Who distinguishes between holiness and holiness;” that is, from the holiness of the Sabbath and the holiness of a festival. Some time later I saw this explanation in a Tosafot, the Ra’sh, and the Mordechai. I was fortunate that a manuscript by Rabbeinu Tam called Sefer HaYashar came to me and I saw the words of Rabbeinu Tam for myself and what was written in this small pamphlet, (Eliyahu Rabbah) section 473."
+ ]
+ ],
+ "Urchatz": [
+ [
+ "Summary: While we associate the first washing at the Seder with Passover, Chida argues that whenever one dips food in liquid, one should wash. His discussion here deals solely with the halachah of washing.
U’rechatz: The washing is for the purpose of dipping karpas (greens) in a liquid. For the sages decreed that one must wash one's hands when eating anything that is dipped in liquid. The word is written with a vav (U’rechatz), to imply repeatedly washing, in the same way that the sages said, “May God give you of the dew of heaven,” (Vayiten lecha) means, “May God give thee repeatedly.” In other words, U’rechatz means washing throughout the year before anything that requires dipping in liquid and also on Passover eve. This is meant to exclude those who take foods that involve dipping in liquids throughout the year and do so without washing, such as dipping cookies in coffee and other such things. They have transgressed the law in the Shulchan Aruch. This is the opinion of most of the decisors of Jewish law… including the Taz and the Shelah.",
+ " This is also implied by the combination of Kadesh U’Rechatz according to their plain meaning (peshat). Even though one may wash on the Sabbath and on festivals before Kiddush, as our teacher Rabbi Moses Isserles writes, on the night of Passover one should not wash before the Kiddush, as Issereles writes. In 473, he states that Kadesh is first and then U’rechatz."
+ ]
+ ],
+ "Karpas": [
+ [],
+ [
+ "Summary: Chida offers a few different explanations for karpas that are connected to aspects of the story of the Exodus
Karpas: One says Borei Peri HaAdamah and then eats (karpas) without leaning. This is explained by the Shibolei HaLeket and the Mateh Moshe but it is not according to Beit David. There are a number of reasons given for karpas. Rabbeinu Manoah, in his commentary on Rambam, writes that it is a reminder of Joseph’s coat of many colors through which the exile to Egypt came about. Also, karpas is useful for assuaging pains and injuries. The Israelites ate it as a medicine in Egypt. It was also used as an herb that was waved to celebrate a victory in war. Further, there are those who write that karpas is spelled the letter samech פרך (parekh) to teach us that 60 (samekh) times ten thousands (600,000) Israelites were subjugated harshly…. The reasons for karpas that I have written are taken from Rabbeinu Manoach, and also appear in the book Orchot Chaim."
+ ]
+ ],
+ "Yachatz": [
+ [],
+ [
+ "Yachatz: Take the middle matzah which alludes to Isaac and break it. Be cognizant to watch and guard the half so that one can fulfill the Afikomen with it, as a reminder of the Passover sacrifice."
+ ]
+ ],
+ "Magid": {
+ "Ha Lachma Anya": [
+ [
+ "Summary: as we begin the Maggid, Chida raises the issue of whether women are obligated to recite the story of Exodus.
One should have the intention (kavana) of fulfilling the positive commandment of telling the story of the Exodus from Egypt on the eve of Passover with a jubilant voice, thanksgiving and joy mixed with trembling. One should continue reading the Haggadah after having recited it to the members of one’s household, elaborating the never ending kindness of God. Be careful to affirm all the words of the Torah and the explanations of the sages of blessed memory in the stories of the miracles. Consider just a bit of the awesome acts in the time of Rabbi Hayim Vital. A woman who didn’t believe that the Exodus from Egypt took place was stricken by a broken spirit. This spirit succeeded in the end by offering words of truth according to its strength from scholars and books. The word Maggid alludes to this; it implies continuous. One should continue at length with words to honor God.",
+ "Women are obligated to participate in the recitation of the Haggadah. In Sefer Minhagei Maharil, page 22, Rabbi Moelin writes that the Maharsh went to a needy (hakushit) woman and gave her four cups of wine, vegetables and provisions for the Seder. It is not necessary to add the Haggadah! The Beit David ignores these words because he was of the opinion that she was exempt from Kiddish and Hallel. She would still have been obligated to listen to the recitation of the Haggadah even if the Seder itself is not an obligation for women. See, however, the Maharil, ibid., who writes in the name of Rabbeinu Simchah that women are obligated to recite Hallel and Hodu."
+ ],
+ [],
+ [
+ "Summary: In virtually all the tradition commentators ask why the opening statements in the Haggadah are in Aramaic while the rest of the text is Hebrew. There is but one statement in the Torah in Aramaic attributed to Jacob. After quoting the interpretation that Jacob was responsible for our exile to Egypt because “He brought Aramaic into the Torah,” Chida then offers a different interpretation of the statement. The Exile was not a punishment but a necessary to bring out the freeing of the divine sparks, a Lurianic notion. In each nation to which we were exiled, Israel’s subjugation served as part of the process of freeing the divine sparks. Chida offers a second explanation for this introduction of the Haggadah: Israel’s subjugation resulted from their miserliness.
This is the bread of affliction which our ancestors ate in the land of Egypt. All who are hungry come and eat; all who are needy come celebrate Passover. Now we are here; next year in the land of Israel. Now we are slaves, next year we will be free, in the land of Israel
Let the good reader comprehend and pursue knowledge to understand why the editor of the Haggadah wrote the entire Haggadah in Hebrew except the opening passages which are in Aramaic (Targum). Many authors have written about this. I, in my humble opinion, will not reflect on all these commentators on the Haggadah, old and new. Instead, I will share a few insights with which God has graced me. As I review the Maggid, I will share two or three grains with the help of God.",
+ "I will try to understand why the opening passage of the Maggid is in Aramaic based on what the author of Lev Arye wrote. He explains the words Arami Oved Avi according to the great sage Abraham ben Eliezer Halevi Beruchim, author of Galye Razya. The exile to Egypt took place because our forefather, Jacob, brought the Aramaic language to the Torah when Laban pursued him. Laban and Jacob made a mound of stones when they met. Laban called it Yegar Sahaduta while Jacob called it Gal Eid. (Gen. 31:47) Because of this, the exile to Egypt occurred. Arami oved Avi implies that it is because of the Aramaic which Jacob caused to be written in the Torah, that it was necessary “for him to go down to Egypt.”
Yet isn’t the original intention of the opening passage of the Maggid to recall the exile in Egypt when the Israelites ate matzah during their subjugation? It is called “the bread of affliction” either because it was difficult to digest or because they couldn't tarry and wait for the dough to rise so they could quickly return to their forced labor, completing the quota of bricks each day, as earlier commentators said. The Galya Razya offers another explanation in addition to these. It is because of the Aramaic that our ancestors came to this level of slavery and were forced to eat the bread of affliction.
This reason needs an explanation; I have already seen some who disagreed with this since Jacob used the Hebrew language as a translation of the Aramaic. Jacob explains that Yegar Sahaduta is Gal Eid. They have written at length about this which was the intention of the sages.",
+ "Let us look more carefully at this passage. If one looks closely, one will see that while this passage is in Aramaic, the concluding part of the passage, Lishana haba’ah b’nei chorin is Hebrew! What is the reason that the two parts of this passage are in different languages? One sees that the main purpose of exile was to free the holy sparks in each person from its place. This was the reason for the exile; to liberate the holy sparks trapped in Egypt which were spread about there. That is why Egypt is referred to as the iron furnace; (Deut. 4:27) it was like a furnace that refined gold and silver and separated and purified the dross. So Egypt served to separate the holy sparks of the Israelites through subjugation with bricks and mortar, thus separating the dross, allowing the holy light to be freed, clean and pure.
It is known that the diaspora was given to seventy angelic princes, each ruled over its own nation, while Israel was ruled by a higher authority, the mighty Shechinah, Kingdom of heaven (malchut shamayim). The Shechinah is also referred to as Shanah. It is related to the husk (kelipah) of Noga. The concept of “Scripture should be read twice in Scripture and once in Aramaic (targum)” is a means of separating the husk of Noga and gathering the divine sparks in holiness. All of this is explained clearly to the reader in the holy writings of the students of the Ari, of blessed memory.
This might explain why the opening passage of Maggid is in Aramaic (alluding to Israel’s past). Israel established a settlement in Egypt because it was God's intention for there to be a presence in exile so that the holy sparks could be redeemed just like the Aramaic reading of Scripture. The princes were similar to the Aramaic since they, too, speak in a foreign tongue. From there each Israelite could seek out the sparks just as silver and gold are smelted and refined. It is similar to the other exiles and persecutions and it is happens when when we read Scripture twice in Hebrew and once in Aramaic.",
+ "Therefore, the expression “L’shana haba’ah” alludes to Malchut of the firmament which comes to unite with its lover (Tiferet) in redemption. It is this promise that upheld our ancestors and us. It is for the sake of Zot (זא\"ת), the Shechinah, that the salvation of the people of Israel, and their nation shall go forth, as the Zohar states. Redemption is alluded to in the expression, L’shanah haba’ah. We will be in the land of Israel, under the rule of Shechinah. That is why the whole passage is in Aramaic including ארעא דישראל, “in the land of Israel.”
In our time of affliction Mother Shechinah is ruled over by the enemy also in the land of Israel. Not only that, but Jewish exiles in Israel are smitten and beaten with a hammer from Jerusalem to Hebron, and they cry out in terror in the Galilee. The purpose of the exile is to free the sparks which are trapped in its portion and the many who are here, because of the grave sins which were performed in our holy land. It is for this reason that there is suffering and subjugation in the land of Israel for the sins are more severe here than the sins of the community and the individual. This is just one of the many reasons for this great mystery - there isn’t room to explain all the reasons! But the language לשנה הבאה בני חורין, “Next year may we be free,” is in the holy language. It has been clearly demonstrated how deep are the thoughts of the Maggid and how profound the language of this entire passage in Aramaic and in Hebrew, “Next year may we be free.” When the fallen booth of David and Israel is freed, they shall be holy and they shall come to holiness for then the land of Israel will be pure and holy and their language shall go forth holy.",
+ "I will now explain why Ha lachma anya appears before, “All who are hungry.” It would have made more sense to open with the pronouncement, “All who are hungry,” and “All who are needy,” and then to return to the words, “This is the bread of affliction.” The answer can be found in the first Mishnah of Baba Metzia, Ch. 7 (Hasokher et hapoalim) concerning Rabbi Yohanan ben Matya. He told his son to hire workers. “He went, hired them, and pledged to provide sustenance for them as terms of employment. When he came to his father, Rabbi Yoḥanan ben Matya said to him: “My son, even if you were to prepare a feast for them like that of King Solomon in his time, you would not have fulfilled your obligation to them, as they are descendants of Abraham, Isaac, and Jacob. Rather, before they begin their labor, say to them: ‘The stipulation that food will be provided is on the condition that you only receive a meal of bread and legumes.’” Now if one wishes to invite guests (to the Seder), our brethren who are descendants of Abraham, Isaac and Jacob, whose status is great even if they are in exile and very poor. One’s true status is not determined by material wealth which is not attached permanently to a person since all is vanity. Any person’s status that is not based on a person’s essential nature, doesn’t count. This is not what gives Jacob’s offspring their status. Even in their poverty and lowliness, their soul is considered to be like a precious pearl, a portion of God from above, because they are the offspring of Abraham, Isaac and Jacob. Before the time of Abraham, all the holy souls came from one treasury. Afterwards special status was given to Abraham and his offspring. This was their true status and was not based on wealth or fine clothes. This was the implication of Rabbi Matya ben Cheresh's statement to his son. He was saying: “Even if you hired these workers because you perceived that they were needy, don’t look at their clothes or lack of money. They are the children of Abraham, Isaac and Jacob. Their souls are truly great. Even if you gave them the type of meal that Solomon would have served, you would not have given them enough.” This is what the Maggid implies. Before you invite them to the Seder with, “all who are hungry,” you should be careful, for how can you place before them the bread of poverty? This is not respectful of who they are. Even the type of meal King Solomon served would be considered too small for them. Begin by saying, “This is the bread of affliction which our ancestors ate in the land of Egypt.” We are making this meal as a remembrance of the type of meal they ate in Egypt. Just the opposite, our bread of affliction is a reminder of exile and we are not being disrespectful of the children of Abrahm, Isaac, and Jacob!” We are required to serve this bread of affliction at this table and cannot serve an elaborate meal. (Deut. 8:9) Rather it is brought as a reminder of the bread our ancestors ate. Afterwards when we have informed them of this, we invite them by saying, “All who are hungry.”",
+ "I saw another interpretation in my father’s notebook: my teacher and the crown of my head wrote in the name of the honorable David Hazan that it would have been fitting to smite Israel with the plague of Arov (wild animals) but the blessed Holy One smote Egypt instead of them, as it is written, “I gave Egypt as a ransom for you.” (Is. 42:3) Why was Arov singled out for the Israelites from the other plagues and why was this proof text brought from Scripture; a more generic reference to all the plagues in general would have been appropriate? An answer is offered in what Rabbeinu Bachya, of blessed memory, wrote. The reason Israel was subjugated in Egypt was because “They did not support the hand of the poor and needy.” (Ezek. 16:49) and they hid their eyes from acting with charity. The Israelites were miserly (tzarei ayin). The gematria of tzarei ayin is 430, like the years of their exile in Egypt. The Zohar states that one who doesn’t act with tzedakah, charitably, the divine image is removed from him. So it was with Nebuchadnezzar. As long as he followed the words of Daniel who advised him, his sins were redeemed through generosity and his iniquities forgiven by beneficence. His divine image did not disappear. (Dan. 4:24) As soon as he refused to give tzedakah, his image disappeared, and wild animals ruled over him. (Dan. 4:24-27) When wild animals see the image of a man, terror falls upon them, and the animals are afraid to approach, as Scripture states, “Fear and dread shall be upon all the beasts of the earth,” (Gen. 9:2) The sages conclude from this that it was fitting for Israel to be stricken with arov, wild animals, since they did not perform acts of tzedakah and as a result, their divine likeness ceased. Israel was prepared for arov, wild beasts, to rule over them, because they were miserly and did not perform acts of tzedakah but the Egyptians replaced them. This was because Israel had learned to be miserly by mingling with the Egyptians. (Ps. 106:35) Israel’s fate was sweetened, as the sages wrote in Midrash Abkir: When Israel left Egypt they promised to perform acts of kindness with one another. Why was it necessary for them to make this promise when they left Egypt? Since Israel is a holy people they saw that the reason for their slavery was that they avoided doing acts of tzedakah and loving-kindness. For this reason they made a promise to practice kindness with one another.",
+ "This is what the Maggid means when he says, “This is the bread of affliction…” It is a reminder of our ancestors who ate the bread of hard labor in Egypt. They ate the bread of affliction but did not share bread with others who were afflicted. Because they were miserly, they were punished, measure for measure. It caused them to remain in Egypt. This is the meaning of the statement: This is the bread of affliction, a reminder of what our ancestors ate, being punished, measure for measure, because they refused to share their bread with the needy. This happened to them in the land of Egypt. From it they learned that one must say, “All who are hungry, come and eat.” One should be generous and hospitable, and one should open one’s door wide. “Come and eat,” alludes to the statement in Sotah 38b, “Anyone who derives benefit from miserly people transgresses a prohibition, as it is stated: “Do not eat the bread of one who has an evil eye...for as one that has reckoned within himself, so he is...” (Pro. 23:6–7).” The Maharsha says, that one who eats from the miserly doesn’t enjoy the taste of bread but rather tastes bitterness. For this reason one says, “Come and eat” so that it will taste like food and exclude the miserly whose food is bitter. Rather one should make a covenant of kindness, calling out loudly, “All who are hungry come and eat, all who are needy come celebrate Passover!” This will lead to, “This year we are here; next year in the land of Israel.” Through the merit of tzedakah, the redemption will be brought close.",
+ "Interpreted kabbalistically, this statement may allude to Rabbi Moses Cordovero’s explanation. Mitzvah is made up of the letters of the blessed Divine name. The letters ו\"ה are revealed aspects of Torah and the letters י\"ה (are hidden). They stand for מ\"צ in atbash; when the letters are are combined they spell מצוה, Mitzvah. In the Zohar, Parshat Vayetze we find, “ When Israel was in Egypt..and the blessed Holy One desired to bring them closer, He gave them the realm of lechem ani, impoverished bread. Who is impoverished? King David (Shechinah)... Impoverished bread is called matzah, unleavened bread; female without male is poor. First they approach matzah. When they draw close, the Holy One draws them onto other rungs and male is united with the female. Then matzah - supplemented with vav - is united with the female and it becomes mitzvah, commandment, .” This is discussed at length in, Zekan Aharon… but I will explain it in a different way from Rabbi Cordovero. The meaning of the word ה\"א in Ha lachma anya should be read Hei anya lachma; that is the final hei in the four letter name of God. The lower hei is the kingdom of heaven (malchut shamayim), the bread of poverty, the domain of David which hasn’t anything of its own, which our ancestors ate in the land of Egypt. There they only merited matzah, female without male, as the Zohar suggested. “All who are hungry come and eat” since it is a commandment. Afterwards we will merit through the commandment to have the male unite with the female. That is why we now perform the commandment. Every commandment unites the blessed Holy One and the Shechinah in fear and with compassion. It is possible that it was for this mitzvah that the letters ו\"ה are revealed for we seek her through the performance of the commandments uniting the Holy One and his Shechinah. Since this is done through the higher Father and Mother, they are hidden through atbash with the letters י\"ה as מ\"ץ. As Scripture states, “Concealed are the acts of the Lord our God,” the Mother and Father while the vav hay are revealed, so that it applies to “All the provisions of this Torah.” With all the Torah one must have the correct intention to unite them in fear and love, especially in the case of the commandment of giving tzedakah whose general meaning and its details are meant to unite Blessed Holy One and the Shechinah in fear and love, as the Ari, of blessed memory stated. Therefore, we say,”All who are hungry,” to gain the merit of combining the male and the female.
“Now we are here; next year in the land of Israel” for the commandments are laws of the God in the land. Being in exile takes away from the performance of the commandments for the essence of the commandments is fulfilled in the land of Israel. That is what is stated, “Now we are slaves here” that is to say, there is also an exile for the soul since we are unable to fulfill the commandments completely. What we do perform is not done properly as a result of the place we are in. “Next year (may we be) in the land of Israel,” where we can fulfill the mitzvot properly. Not only that but we will be free since God’s name and God’s throne will be complete and we will be free in the place of freedom since none of the husks will rule over us. God’s name and God’s throne will be complete and from there God will command the blessing of a flow of spiritual energy.",
+ "According to the allegorical interpretation, “This is the bread of affliction” is an allusion. Anya (affliction/poverty) has the same numerical value, as Samael (סמאל). Matzah’s purpose is to eradicate Samael, “Which our ancestors ate in the land of Egypt, the source of impurity, abomination of the land. God commands us to eat matzah in order to eradicate Samael so Israel could enter beneath the rule of the Shechinah. It is called lechem oni; Oni has the same gematria as Samael counting the word as one. The main letters in matzah are Mem-Tzadi (130 plus the addition of the word) to eradicate Samael (131). Mem-tzadi are united with the letter Hei to become matzah since they were saved when they entered beneath the authority of the Shechinah which is represented by the final hei in the word matzah. “All who are hungry,” - everyone in whom the evil inclination burns and does battle, as in the verse, “If your enemy is hungry, give him bread to eat.” (Prov. 25:21) The sages interpreted this verse as referring to the evil inclination; Therefore, they said, “come and eat '' matzah which eradicates the evil inclination, Samael, and his entourage. “All who are needy (tzarikh),” One who is a righteous person (tzadik) is not necessarily free of any sins in the land, “For there is no one who is righteous on earth who does what is best and doesn’t sin,” (Ec. 7:20) or needs food to support himself. Therefore, “Let him come and observe Passover,” the laws of Passover in all their details, such as not allowing chametz to be found in one’s home, by examining and searching, nullifying and removing it. One should do the same with the evil inclination. Then God will watch over him. If we do this to save ourselves from the evil inclination, then we can say, “Now we are here, next year in the land of Israel where we will rise up to observe all the commandments in the palace of the king. Then we can certainly say, “Now we are slaves; next year we will be free people in the land of Israel. God will redeem us with eternal redemption which depends upon repentance!",
+ "I heard from the pious teacher, Shabbati Halevi Yediah Ge’uel, that the sages interpreted the verse, “Judah has gone into exile because of misery (oni),” (Lam. 1:3) means that they were exiled because they did not observe the commandment of matzah, lechem oni. Others say that they were exiled because they did not observe the commandments of tzedakah and tithes.Thus, when we say ha lachma anya, “This is the bread of poverty,” we say that we will observe the commandment of tzedakah. “Now we are here; next year in the land of Israel'' - there we will observe the laws of tithes and all the mitzvot of the land such as shemita, etc. In this way we will fix what has become corrupted and we will observe the commandments for which we were exiled from our land. In this way there will be hope for Israel: “Now we are slaves but next year in the land of Israel we will be free” and it brings about redemption. (I have seen that Shibbolei HaLeket reached this conclusion in the name of his brother, Rabbi Benjamin.)",
+ "Rabbi David Abudraham explained, “All who are hungry,” means, “All those who have fasted on the eve of Passover.” According to his interpretation, “All who are needy come celebrate the Passover” refers to finicky people who fast on Passover eve. The Jerusalem Talmud says that Rabbi Yehudah HaNasi would fast because if he ate during the day he couldn't eat at night. Because of this, we say, “All who are in need,” will be acceptable (to God). Even though I said “All who starve themselves” by not eating on Passover eve, this does not exclude those who fast because they are finicky and those who are first born - they should come and celebrate Passover.",
+ "Summary: Readers of the Haggadah often wonder why the text never explicitly answers the “four questions.” Instead the text continues with what appears to be a more generic answer, “Our ancestors were slaves to Pharaoh in Egypt and God took us out…” Also, the four queries seem to state the obvious, telling us what makes this night different. Chida looks more carefully at these statements, arguing that there is nothing obvious about them. He then suggests that the opening of the Maggid, “Our ancestors were slaves….” is actually an answer to each query. The reader should note that the order of the four queries is different from the one more familiar to Ashkenazic readers. It begins with dipping and then follows with matzah, maror and leaning. This order makes perfect sense since it follows the order of the various customs in the Seder.
The four inquiries about which the wise child asks, “My father, how different is this night,” need to each be explained fully based on what each one says. (Job 38:6) Each is answered with the statement, “We were slaves to Pharaoh…” so that this statement gives a sufficient answer to all the child’s questions. And we will explain each inquiry and its answer in a summary.",
+ "One opens with a question regarding dipping. It is possible to explain this question based on what the author of P’ri Chadash, ch. 473 writes. He states, “Rashbam and Rashi explain that the first dipping was to call attention (to the differences of the night) since people do not regularly eat vegetables before the meal. The Rokeach in ch. 283. adds another reason; it is a reminder that subjugation began when the Israelites had to gather straw for bricks. Some explain that dipping is a sign of the practice of free people who dip vegetables before the meal to enhance their appetite. This is the intention of the wise child’s question. He asks, on all other nights we do not dip even once before the meal. One would find dipping during the meal in order to add taste to the food, but before the meal they did not dip. On this night, however, we dip twice before the meal. Thus, when one begins by asking, “How is this night different from all other nights,” he implies that certainly people do not act the same on all nights, all of them eating the same portions. Rather on weekdays they act in one manner and on the Sabbath and holidays in another manner. Not only that, but on weekdays one day is not the same as the next. One plans the meal based on one's health, according to his actions on that day whether it is good or not. Similarly, on the eve of Sabbaths and holidays there are differences based on whether one is standing or sitting on that night and based on the joy in his heart. This is not lost to the individual on one night or another. Stil,l he is aware that this night is different since on the other nights the reasons for the differences are recognizable to the person. This night is completely different from all other nights since there is no dipping at all normally and when there is, it is during the meal. This is a surprising difference since there is nothing like dipping before the meal. What’s more, dipping even once is not enough since we must dip twice before the meal begins.",
+ "When one answers, “We were slaves…” one is stating, “listen bright son. It is for this reason that we dip twice before the meal. It is to teach that the dippings are not for the purpose of the meal. Rather the first dipping is an allusion to the beginning of Israel’s subjugation, the gathering of straw while the second is a reminder of freedom since it is the way of free people to dip before the meal to enhance the desire for food. Thus, we say, “We were slaves,” (as a reference to the first dipping) and “God took us out” (as an allusion to the second dipping)."
+ ]
+ ],
+ "Four Questions": [
+ [],
+ [
+ "When one answers, “We were slaves…” one explains to the wise child, “Listen, it is for this reason that we dip twice before the meal on this night. It is to teach that the dippings are not for the purpose of the meal. The first is an allusion to the beginning of Israel’s subjugation, the gathering of straw, while the second is a reminder of freedom since it is the way of free people to dip before the meal to enhance the desire for food. Thus, we explain, “We were slaves,” (as a reference to the first dipping) and “God took us out” (as an allusion to the second dipping).
The questioner then asks, “On all other nights we eat chametz…” It is possible to explain from this query why it was established that chametz on Passover is forbidden even in the tiniest amount but on Passover eve, from six hours onward, even though chametz is forbidden from the Torah, if it is one portion in sixtieth (batel b'shishim) or less, then it is not prohibited, as in the case of other kashrut prohibitions as our teacher, Josef Karo rules in the Shulchan Aruch, Siman 447:2. The Rosh writes that the reason that chametz is forbidden even in the smallest amount (asur b’mashahu) on Passover is because people do not normally separate themselves from it. Here the wise child makes an inquiry: if the reason for the extra stringency is that people do not separate themselves from it, the stringency of even the smallest amount of chametz should have begun from the sixth hour (before Passover) onward. Why is it that the prohibition of the smallest amount does not apply until nightfall? The statement, “On all other nights we eat chametz and matzah,” implies that people do not separate themselves from the chametz. If so, “On this night we eat only matzah, which implies that it is only after nightfall that the stringency applies. It states, “This night,” which would exclude Passover eve. Wouldn’t the rationale for this stringency that is implied by the words, “On all other nights we eat chametz and matzah apply from the sixth hour onward as well? The answer, “We were slaves to Pharaoh in Egypt...and if the blessed Holy One had not taken us out…” is answered in what the commentators on the Haggadah explain. They explain that the reason for the prohibition of even the smallest bit can be explained by the fact that Israel had descended into the husks (kilipot) of Egypt, the impurity of the land, and into forty ninth gates of impurity. If Israel had tarried for even another second, they would have been unable to rise up from the husks because they would have entered the fiftieth gate of impurity. This is the allusion of chametz on Passover: just as one second more in Egypt would have been a grave danger, so too is the smallest amount of chametz. This is hinted at in the following statement, “We were slaves...and if the blessed Holy One had not taken our ancestors out of Egypt, we, our children, and our children’s children would still be subjugated…” In other words, the extent of the prohibition was because they were slaves to the impurity of Egypt. The fact that there was only a second between them and complete imprisonment in Egypt was the reason for making chametz a prohibition of even the smallest amount. The beginning of the night was the time when the danger existed and even a bit could cause Israel’s death. That is why one begins with a prohibition of even the smallest amount at the beginning of the night as is hinted at on this night and yet God saved us.",
+ "One then asks, “On all other nights we eat all types of vegetables…” It is possible that the intention of his question is the following: after we have had reminders of slavery by eating matzah, and reminders of the mud and straw with which we soiled our hands by making charoset, etc, why then is it necessary to create a reminder of how difficult slavery was by eating maror, a reminder of, “Ruthlessly they made life bitter for them with hard labor.” (Ex.1:14)
This is the strength of his question, “And on this night bitter herbs.” Why did we need to return to the bitterness again? In the answer “We were slaves to Pharaoh in Egypt…” The commentators gave an explanation based on the words of the sages to explain why they were only enslaved in Egypt for 210 years when the decree was supposed to be 400 years. It seems that the harshness of their subjugation, making their lives bitter, completed the length of the time they had to be enslaved...it was as if they had served four hundred years even though it was only 210 years. This is what Rabbi Shmuel Yaffa has related to the sages based on Exodus Rabbah Chapter 15.",
+ "We will explain this according to a statement in Exodus Rabbah, chapter 15:5. “‘I shall pass through the land of Egypt’ (Ex. 12:12) Rabbi Shimon said, ‘ Great is God’s love of Israel. The blessed Holy One revealed himself in a place of filth and impurity in order to redeem them. This may be compared to a kohen whose terumah fell in a cemetery. He said, “What should I do? I cannot make myself impure. To leave my terumah in the cemetery is impossible. Better that I should make myself impure one time and again purify myself and not lose my terumah.’ So, Israel is the terumah of the Holy One, and they are in a cemetery. The blessed Holy One said, ‘How can I redeem them? To leave them in Egypt is impossible! It is better that I go down to Egypt and save them….’” Rabbi Shmuel Yaffa asked: this needs further deliberation for the parable is not the same as the case to which it is compared (nimshal). The kohen is not capable of saving his terumah without making himself impure but the Holy One can bring the Israelites out of Egypt with wonders, signs and miracles without entering Egypt. He answered that this was stated regarding the plague of the first born.",
+ "Based on our interpretation, there is still a difficulty because of Israel’s premature exodus from Egypt. If the reason for Israel’s early exodus was the harsh subjugation, this is not established until we know if Israel was judged as a child of God. As the commentary explains: if Israel was judged as a child of God, then the harshness of the subjugation would be included in the calculation of the number of years they had to be in Egypt. The first chapter of Baba Batra (10a) compares this to a king who is angry with his son (and imprisons him;) if someone aids the king’s son, would the king not then treat the person with gratitude? Even though the All-Merciful decreed, “They shall enslave and oppress them,” (Gen. 15:13), still it is not fitting that the King’s child be treated ruthlessly while enslaved. Shouldn’t the law take this into consideration in calculating the length of the slavery? On the other hand if Israel had been judged as slaves, then the harshness of the subjugation would not call for them to be saved earlier. When one is angry at one’s slave, any annoyance and hard labor (placed on the slave) would please the master who seeks vengeance upon him. Now it was found that the claim for the harshness of subjugation remained in doubt until it was shown that Israel is beloved to God and they were called God’s children.",
+ "Commenting on Sanhedrin 39a, “When God buried Moses, in what mikveh did God immerse,” the Tosafot say, “The heretic did not ask, \"How was God allowed to become impure? This is because the Jews are called children of God.” Kohanim are allowed to become impure for their deceased children. One may conclude from this that it arose in God’s thoughts to show the hosts of heaven and the prosecutors that God’s ways are just. It was just for God to take Israel out of Egypt prematurely because of the harshness of the subjugation. This increased the amount of time that they were enslaved. Therefore, God went down to Egypt though it was filled with idolatry to save Israel, His holy child, the first of God’s yield. God was similar to the kohen whose terumah fell into a cemetery since the law is that a kohen may make himself impure for his child. Thus, it was publicized in heaven that Israel is the child of the living God. In this way God silenced the prosecutors against Israel who said they had not completed the sentence of exile. It was as if God grasped hold of God’s children. Certainly the question is connected to the answer. The difficulty of the subjugation lessened the time they served the Egyptians. The All-Merciful calculated and took away time.",
+ "Ashkenazic sages have commented on this Tosafot. They state that when God became impure for the sake of His child, it shows the great humility of the Blessed One who acted like a plain kohen who is allowed himself to become impure for his son and not like the Kohen Gadol, the high priest, (who is not allowed to do so). This is stated in Exodus Rabbah. “Rabbi Shimon said, “Great is the love of Israel that was revealed…” Because Israel was considered God’s child, God added to their love and greatness by making Himself like a commoner who made himself impure for his child. According to its hidden meaning (Sod), the sages compared God to a kohen whose terumah (fell in the cemetery) etc... The parable can be compared also here. There was no way to free them before their time except if God entered Egypt on their behalf, if God did not make known that they were God’s children. God did not make known to the entire heavenly entourage that the law of children applied to Israel and God took into account the harshness of their subjugation. That which God said (in the Midrash), “How can I redeem them,” means “With what claim can I redeem them before the allotted time if I do not make known that they are My children? ...If you claim that they were supposed to dwell in Egypt four hundred years, God could say, “It is impossible to leave them in Egypt for they will enter the fiftieth gate of impurity and they will drown in impurity. “Since this is so,” said God, “it would be better for me to go down to Egypt.” For it was the will of God to make known to the divine company and to publicize that God rules justly with Israel in all matters of truth and justice. With justice God acts in all things and from all things.",
+ "It is possible that this is the reason for the Haftorah which is read on Shabbat Hol HaMoed of Passover. It deals with the resurrection of the dead by God in the time of Ezekiel. The author of Parshat Derachim writes that we learn from this Haftorah that the resurrection of the dead is accorded even to the wicked because Israel is judged as God’s children, according to Rabbi Meir in the first chapter of Kiddushin. The keys for the resurrection of the dead are in God’s hand. Yet, how can God make Himself impure (so to speak) by resurrecting the dead? One must conclude, (the Tosafot state), that God is like a kohen who makes himself impure for the sake of his children. Even if the dead who are vivified are not righteous, they are still treated as God’s children. The commentary write that the concept of “the law of children'' is also related to Sabbath rest. For the Sabbath, so to speak, is a divine day in which God made rest for Himself. How then can a mortal being act like God by resting which is a divine act? Isn’t one who uses the royal scepter deserving of death? It must be that Israel is judged as children and between a father and son there can be no legal objection. But non-Jews who rest on the Sabbath are deserving of death. Now you see clearly that the Exodus from Egypt Israel was judged as God’s children, just as the Sabbath and resurrection are judged as the law of a child. Thus there is a strong connection between the Exodus, the Sabbath, and resurrection. They have one spirit and are brought together in one clear expression on the Sabbath of Passover. They come together to comfort Israel for the sages have said, In Nissan Israel was redeemed and in Nissan Israel will be redeemed. ….Therefore, the haftorah proves that even if one’s children are wicked they can still be redeemed, This is a great comfort in this terrible and long exile to make known that no matter what, we are God’s children and we can anticipate God’s redemption. God shows us compassion just as a father shows compassion to His children.",
+ "It has been demonstrated that the Exodus took place earlier than expected, allowing Israel to leave Egypt after 210 years. The reason for the early exodus was that our ancestors lives was made bitter through harsh slavery and suffering. God is righteous, making bitterness into sweetness for otherwise they would have remained in Egypt 400 years. That is why we perform acts as a reminder of the harshness of subjugation; we return to the matter of bitterness since it is an important cornerstone (Isaiah 28:16) for our liberation. Without it we would have drowned in the depths of sinful waters by entering the fiftieth gate of impurity. Thus, the answer, “We were slaves… and Adonai our God took us out from there” implies that through His glory God took us out from there, from an impure land. If you wonder how God could do this in a land filled with idolatry, God's reason was that He did so with a mighty hand and an out-stretched arm before the allotted time in order to prevent 400 years of harshness. If one says, “Let Israel dwell in Egypt the full 400 years,” to this one may say, “If God had not taken us out….” we would have drowned in the fifty gates of impurity as has been explained. “And so, my child, you asked about the reason for bitter herbs. Now go and understand with wisdom and you will have a definitive and convincing answer!”",
+ "It is possible to explain the wise child’s fourth query: “On all other nights one may eat sitting upright or leaning…” We can understand this based on a statement in Pesachim (99b), “On the eve of Passover, adjacent to minḥa time, a person may not eat until dark...Even the poorest Jew should not eat on Passover night until he reclines.” Tosafot writes, “One might conclude that a poor person’s reclining is not considered reclining because he doesn’t have a comfortable couch on which to lean as free people do. Therefore, the Mishnah suggests, ‘Until dark, and even a poor person should not eat a meal…’ should be read to mean, ‘even a poor person who has not eaten in several days should not eat until it becomes dark.’” Rabbi Bachya asks in his explanation of the Exodus from Egypt: if so, why does the Talmud ask about Erev Pesach; this would apply on the eve of the Sabbath and holidays as well. The reason it singled out the eve of Passover is because it wishes to teach us that even a poor person must lean. Harav Benei Chayai raises difficulty: if so, why does the Talmud speak about Passover eve; this would apply equally to the eve of the Sabbath and holidays? It emphasizes the eve of Passover because it teaches us that even a poor person is required to recline on the eve of Passover. This is not a difficulty, if the tana only wanted to teach us about the poor person, he should have stated, “On the eve of Passover adjacent to Minchah even a poor person should not eat until dark,” and then there would not have been a difficulty for us. Why did it state, “the eve of Passover?” Now that it stated, “The eve of Passover adjacent to Minchah, a person should not eat until it becomes dark and even a poor person,” proves that it includes all the people. It asks why “Passover eve.” Rashi and Rashbam both explain it according to the first explanation of the Tosafot. Thus the intention of the question is: On all other nights we eat either sitting or reclining and we don’t worry about reclining; but on this night even a poor person who never reclines, must recline. Thus, on this night, “All of us lean.” Some are surprised about whether we worry about reclining. Further, even if one has never reclined in his life or has no way of reclining, why should he do so? To this comes the answer: “We were slaves in Egypt… and God took us out,” comes to teach us the way of free people who recline. Just the opposite, we must do so even if we do not regularly recline. It is all the more appropriate for us to do so on this night as a reminder of our freedom. Even the poor person who has never stretched his legs out in reclining has a great obligation to learn about freedom. For he is a Jew who has God’s soul, there is a light in him like a king upon his couch who rejoices in his heart.",
+ "I have shown that one can answer all four queries with a single passage. We know that the dipping is an allusion to freedom while eating matzah symbolizes slavery as was written above. Maror, like its name, symbolizes slavery. And leaning symbolizes freedom. This is the order of the night: there is leaning for the first two cups of wine and the second two cups of wine. The wise child already knows the symbols of slavery and freedom as a way of remembering that “We were slaves in Egypt” and “God took us out to freedom.” But he now asks about the depth of the matter in remembering these symbols out of order. We should have performed the first symbols as signs of slavery and then the others as signs of freedom. That is, first eating matzah and maror which symbolize slavery and afterwards as a reminder of freedom we should have performed the dipping and leaning. This is what the wise child thinks who asks about the order of these four things. Instead they are all mixed up. On this he answers, “We were slaves…” The sages mentioned that there was a decree of four exiles made during the Covenant of the Pieces, as they explained regarding the verse, “and a great dark dread descended upon him.” (Gen 15:12) It was necessary for the Holy One to take us out of Egypt and from the other exiles while we completed the four hundred years as some commentators wrote and as Rabbi Menachem Azariah of Fano explained. The verse concludes, “but I will execute judgment on the nation they shall serve...” (Gen. 15:14)
Thus the statement means, “We were slaves… and God took us out with a mighty hand” before our allotted time. The reason was, “If God had not taken us out…” we would have been lost in the fifty gates of impurity. From this you will come to understand that everything is according to its correct and precise order. The first two cups are drunk while leaning and the dipping is a remembrance of freedom and the redemption from Egypt. Afterwards comes matzah and maror as a reminder of slavery and the destruction of the two temples as well as Israel’s subjugation to the four nation. The final two times that we lean during the second two cups of wine and hallel are a reminder of Israel’s future liberation, the day that we anticipate God’s redemption. This will be an eternal salvation; may it happen speedily in our day, Amen!."
+ ]
+ ],
+ "We Were Slaves in Egypt": [
+ [],
+ [
+ "Summary: Having looked at the passage, “We were slaves to Pharaoh in Egypt,” in relation to the four queries, Chida returns to this passage. He asks several questions: Why do we say “to Pharaoh in Egypt;” one of these expressions would have been enough. Israel, he explains, was not only enslaved but subjugated to idolatry. He then suggests quite surprisingly that while Moses redeemed Israel at a crucial moment before Israel was subjugated for all time, another hero would come along who would have been able to redeem Israel even from the fiftieth gate of impurity. Chida asks why we do not precede the “telling” with a blessing since it is a positive commandment to tell the story of the Exodus. Finally he raises the issue of whether one can praise God too much.
We were slaves to Pharaoh in Egypt; but Adonai, our God took us out from there with a mighty hand and an out-stretched hand. And if the blessed Holy One had not taken us out of Egypt we and our children and our children’s children would still be subjugated to Pharaoh in Egypt. Even if all of us were wise, proficient elders and knowledgeable in the Torah, we would still be obligated to tell the story of the Exodus from Egypt. Anyone who tells the story of the Exodus from Egypt at length, is praiseworthy!
It is possible to explain why the Haggadah says, “To Pharaoh, in Egypt,” based on the sages’ claim that, “the Israelites in Egypt were idolaters.” Rabbi Moses Alsheich explained that the statement, “They embittered their lives with harsh labor,” (Ex. 1:14) actually means the Egyptians embittered and depressed the souls of the Israelites by forcing them to do avodah kashah, idolatry, and causing them to go follow false gods. This is the meaning of the verse, “They did not heed Moses because of crushed spirits and harsh labor,” (Ex 6:9) Their pure souls were crushed by the impurity of idolatry and their sacred roots withered and diminished because they worshipped idols. As a result they did not have the ability to listen to Moses. Yet we know that they were coerced, as the sages have said. Even if they were forced to worship idols, if they were not willing to sacrifice themselves to sanctify God, they were not worthy to have a miracle performed on their behalf, as it says in Ta’anit, ch. 3, “ A miracle occurs for a person who is willing to give one’s life to sanctify the name of God.” This is the great wonder of the Exodus; though Israel worshipped idols they still merited all the miracles performed for them! This is also stated in the verse, “Has any god ventured to go and take for himself one nation from the midst of another…” (Deut. 4:34); one nation of idolaters out of a nation of idolaters, “by prodigious acts, signs and portents, with miracles, wonders, etc.” (Deut. 4:34) God overturned the accepted norm that one who is not ready to martyr himself, miracles are not performed for him. This is also how the sages explain the verse, ``Israel saw Egypt advancing on them.” (Ex. 14:10) The name “Egypt'' refers to the angelic prince of Egypt. And so we say, “We were slaves to Pharaoh through Egypt.” They came to worship idols BiMitzrayim means through the angelic prince of Egypt. Even though they did not sanctify God through martyrdom, “The Lord our God took us out with a mighty hand and an outstretched arm;” that is, with miracles, signs and wonders. This was the wonder of wonders since God only performed miracles for those who were ready to sacrifice themselves in God’s name. But God acted with loving kindness.",
+ "“Even if all of us were wise…” Rabbi Y. David, explained that the reason for the Exodus from Egypt at that particular moment, before the promised time, was because if they had delayed leaving Egypt even another second, they would have entered the fiftieth gate of impurity, God forbid, and, they would never have been unable to rise up and leave Egypt ever again. The reason for this is that our teacher, Moses only reached the forty ninth gate of purity so that he did not have the power to lift Israel up from the fiftieth gate of impurity….
The disciples of the Ari, of blessed memory, wrote that Rabbi Akiva attained the fiftieth gate; therefore, the sage who reached the fiftieth gate of holiness might say what is the difference between me and you (Moses)? Even if Israel had entered the fiftieth gate of impurity, I could have saved Israel through the fiftieth gate of purity. To such a person one can say, “Even if we were all wise, discerning in the gates of understanding (Binah), all of us knew the Torah in its entirety (that is, also the fiftieth gate) with all this it is still a commandment for us to tell the story of the Exodus. That is why the Haggadah then brings the story of the great sages of Israel, among them Rabbi Akiva. Though he attained the fiftieth gate of purity and yet they still told the story of the Exodus on that night.",
+ "I heard a similar explanation from my father and teacher, crown of my head, who explained the verse, “Please, O Lord, make someone else Your agent.” (Ex, 4:13) He explained that this refers to Rabbi Akiva, Your agent. What is the reason for mentioning Rabbi Akiva?",
+ " It is known from our sages, that our teacher, Moses, knew that the time of redemption had not yet arrived. He realized that in their condition, they could not wait because they would enter the fiftieth gate of the Sitra Achra. Then they would be unable to leave Egypt. Based on this, Moses said, “Please Lord place them in the hands of Rabbi Akiva since he is destined to attain the fiftieth gate of purity. Then Israel could complete its four hundred years in exile. Then, even when they had entered the fiftieth gate of impurity, Rabbi Akiva would be able to redeem them. In other words, (he will redeem them) close to the time of the end. Rabbi Akiva would be born and after a number of years he would attain the fiftieth gate of holiness and take them out of slavery. This is the essence of what I heard from my father, of blessed memory. It is possible that it is alluded to in the abbreviation of the first letters of the words “Shelach na biyad tishlach,” (“Please O Lord, make someone else Your agent,”) which is the same first letters of the words “Nun shaarei binah taf” 50 gates of binah, and taf - which stands for 400. In other words if they had remained in Egypt four hundred years. Then one who had attained the fiftieth gate of understanding - Rabbi Akiva - will be able to take them out of Egypt. This is alluded to in the final letters of Shlach na biyad; they spell echad. In other words, Rabbi Akiva who gave his life while saying echad, (the Lord our God is one.) l",
+ "As a young man this is what I thought of the meaning of the statement of the sages in Yalkut Yishayahu 452: “His eyes behold every (kol) precious thing.” (Job 28:10) This refers to Rabbi Akiva for it is an allusion that Rabbi Akiva attained the fiftieth gate (of holiness). The fiftieth gate is called kol, which has the same gematria of fifty. It is the fiftieth gate of holiness, a precious thing, since even our teacher Moses could not attain it! Rabbi Akiva attained the fiftieth, kol, seeing that it is a precious thing. After several years I saw that this is what the Gur Arye alluded to. My heart rejoiced in Adonai!",
+ "It is possible to explain why we don’t recite a separate blessing for the telling of the story of Exodus based on the statement, “It is incumbent upon us to tell the story of the Exodus and anyone who tells the story of the Exodus should do so at length.” The Rishonim say we don’t recite a blessing over the telling of the story of the Exodus, even though it is a positive commandment. They explain that we have already exempted ourselves by reciting the Kiddush in which we mention the Exodus. Also, (we don’t recite a blessing) because it is a commandment which has no measure. Yet why shouldn’t we recite a blessing as we do with all other positive mitzvot? That is why the statement continues, “....and anyone who tells the story of the Exodus at length is praiseworthy.” Telling the story at length is merely part of the commandment, while the main core of the commandment is fulfilled by mentioning the Exodus in the Kiddush. After the Kiddush we continue ‘telling the story of the Exodus at length,’ but since we have already fulfilled the main part of the commandment, it is unnecessary to recite a separate blessing. It is possible that the statement, “Any one who does so at length,” is a reference to the second answer, that this is a commandment without measure or limits. That is, there is no measure for this commandment and so the more one tells the story the more praiseworthy one is. As a result the sages did not decree a blessing on the Haggadah. They then brought a proof from the sages who told the story of the Exodus all night, allowing themselves to be deprived of sleep until their students came and said, “the time of the Shema has come!” If they hadn’t come they would not have stopped. Therefore,the commandment of telling the story has no limits and so the sages did not decree a blessing be recited for it.",
+ "It is also possible that there is another reason why the sages did not decree a blessing for the positive commandment of telling the story of the Exodus on Passover, based on what the author of Dvar Moshe, section 3:1 wrote. One does not recite a blessing on the Grace after Meals because the essence of a blessing was decreed to make known that the act one is performing is a commandment for the sake of heaven, as Rabbeinu Nissim, a student of the Ramban stated, in his explications about the reason for the Mitzvah for studying Torah. That is, the Grace after Meals does not need a blessing before it because it, itself, is a blessing written to give thanks to God and one does not need a proof or special knowledge at the beginning that it is a commandment. This is the essence of his words. We may say that according to this reason it was not necessary to decree a blessing before the Haggadah since its recitation is praise and all its words are thanksgiving to the name of God. Further, why do I have to recite a blessing to give thanks",
+ " It is also possible to explain this passage (One who tells the story of the Exodus at length is praiseworthy) according to the statement in Beitzah (15b), “Rabbi Eliezer said: A person only fulfills the mitzvah of a festival correctly by eating and drinking or sitting and studying (and those who did not engage in Torah study to the fullest extent acted inappropriately.) Rabbi Yehoshua says: Rather, simply divide it: Half for God - Torah study, and half for yourself - eating and drinking.” Rabbi Yehoshua believes one should divide one’s time between the spiritual and physical pleasures on the eve of the festival of Passover, half is devoted for telling the story of the Exodus and half for eating and drinking in honor of this night of watchfulness, since this is the commandment. To this the Haggadah teaches that one should still spend a majority of the time telling the story and less time consuming the meal, drinking and sleeping. He brings a proof from these Tana’aim, among them was Rabbi Yehoshua who believed you should divide up time between eating and studying. He set himself among these holy ones telling the story all that night in order to illustrate that one should increase the honor of heaven on this night through Torah for this is truly praiseworthy.",
+ "The Rishonim explained what Rabbeinu Yona and Rabbi Aharon HaLevitt said in the case of one who added too many praises of God: increasing praises here refers to titles, as is stated in the Talmud, “God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored….” but one may mention God’s mighty acts at length. So said Maran (Joseph Caro) in the Beit Yosef, Orech Chaim 113. That which is stated in the Haggadah, “One who increases in the telling of the Exodus from Egypt is praiseworthy.” This is praiseworthy but increasing adjectives subtracts from God. Based on this statement they concluded this. This is the essence of his explanation.",
+ "I also agree with this explanation but will examine it in our own way. The Haggadah states, “One may increase the telling of the story of the Exodus…” The author of Halachot Ketanot in section 261 writes, “Increasing the praises of God uproots one from the world. When King David Z”L completed the Psalms, he prohibited praising God however one wants. My understanding of this statement is that when one is standing before God, one should not increase praise more than what is found in Scripture. Scripture contains all the fitting praises appropriate for God. We are simple people and do not have the ability to offer (our own) praise before God. But when we are not offering formal praise (in prayer) before God, however, it is permitted to do so.” I also found this idea in a statement from Bereshit Rabbah that is brought in Yalkut (Shimoni) Tehilim on Psalm 67: Rabbi Eliezer son of Rabbi Yossi the Galilean said: We find that a person should offer fewer praises before the One who spoke and brought the world into existence. When one is standing before God, it says, “Say to God, “How awesome are Your deeds.” (Psalms 66:3) When he is not offering praise before God, “Praise the LORD, for He is good, His steadfast love is eternal.” (Exodus 118:1) It may be that one should not recite God’s great strengths and wonders because we are impoverished and common. The sages and Halachot Ketanot are speaking of titles. This is the same distinction that Rabbeinu Yonah and the Ra’ah mention.",
+ "Based on this we can explain, “Great is Adonai and much acclaimed; His greatness cannot be fathomed. One generation shall laud Your works to another and declare Your mighty acts.” (Psalm 145:3-4) The intention of “Great..and His greatness cannot be fathomed,” is that it is forbidden to increase adjectives for God’s greatness, “for how can one include all God’s praises?” But, still, we say that, “From generation to later generations one may praise.” It goes without saying that in that generation it was permitted to praise God because there were prophets and Holy people who knew how to praise God appropriately. Rather, “Generation to generation,” alludes to later generations when prophetic vision had fled from us and we have become simple people. Despite this, we can praise God’s deeds and mighty acts. For praising God’s miracles is permitted and is even a commandment. This is the case whether we are standing before God in prayer but even when we are not standing before God in prayer, as it says “Your deeds and mighty acts,” before God are permitted even according to the author of the Hilchot Ketanot who is more strict when one is praying before God.. The Maggid alludes to this when he says, “one may increase the telling …” so that it will be brought to later generations and even if it is said before God it is praiseworthy since it is recalling miracles is permitted and the sages praised this practice."
+ ]
+ ],
+ "Story of the Five Rabbis": [
+ [
+ "Summary: Two issues are raised here: does the study of Torah take precedence over reciting the Shema and the Amidah, and why was it necessary for the students to inform their teachers that the time for reciting the morning Shema had arrived? Apparently Rabbi Eliezer in his piety never left the Beit Midrash before the other students? Is this an explanation why the students gently remind him and the other sages that the time of the Shema had arrived. Chida weaves these issues together to create a full narrative from this brief passage. He also derives another insight from this passage: Even though converts and the Levites were not enslaved in Egypt they are still obligated to tell the story of the Exodus. He derives this teaching from the sages who stayed up all night telling the story of the Exodus even though they were Kohanim and Levites and from Rabbi Akiva who was the descendents of converts!
Once, Rabbi Eliezer, Rabbi Joshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon were celebrating Passover in B’nai Brak. They were telling the story of the Exodus from Egypt all that night. Finally, their students came and said to them: “Rabbis! The time has come to say the morning Shema!”
This is the story of illustrious sages who spoke the praise of God on the eve of Passover, arousing the hearts of common people and who found strength on this holy night. Each strengthened his pure heart to properly tell the story, expanding on it, making it known to the members of his household and explaining the various foods on the table that he was able to acquire in order to praise and give thanksgiving to God. He did so in order to explain the allusions and reasons for the Exodus from Egypt. This is a great mitzvah; if it is a commandment for those who are righteous and who know so much Torah that they should deprive themselves of sleep until the morning Shema (how much more is it praiseworthy for us to do so!)",
+ "They were celebrating (misubin) in B’nei Brak. Our teacher, Rabbi Isaac Abarbanel explained that B’nai Brak is a term for fine wool while others suggested that it was the name of a place mentioned in the Book of Joshua, “Jehud, Bene-berak, Gath-rimmon,” (Josh 19:45) and in Sanhedrin 32b, “Follow after Rabbi Akiva to B’nai Brak.” I also found in Shabbat 40a, Ketubot 111b, Baba Batra 154a places where B’nei Brak is mentioned as the name of a place.",
+ "At the end of his work, the author of P’nei Shlomo offers an explanation in the name of Rabbi Moshe Galante. The Haggadah states, “Their students came and said: the time of the morning Shema has arrived.” The sages wanted to resolve a difficulty (kushya). According to Rabbi Shimon bar Yochai, one who studies Torah should be exempt from reciting the Shema and Amida . If that is so, why was it necessary to tell the sages that it was time to recite the Shema? They explained that everyone agrees that one must still mention the Exodus in the morning. But the evening prayers one didn’t have to mention the Exodus until Ben Zoma proved otherwise. After speaking of the Exodus all night, one should still recite the Shema in the morning since it contains the Exodus. Thus the students came to remind them that it was time to fulfill the obligation of mentioning the Exodus again in the morning. ‘
When I was young I asked this question based on the first chapter of Masechet Shabbat: “One stops for the Shema but not for the Amida.” Based on this, the Talmud gives the example of Rabbi Shimon Bar Yochai who stopped to recite the Shema. The Tosafot states that the incident regarding Rabbi Shimon Bar Yochai states that he would dress, cover himself and pray - so he could recite the Shema. It is explicit in the Talmud, then, that Rabbi Shimon Bar Yochai used to stop to recite the Shema. How could they say then that one who engages in the study of Torah is exempt from reciting the Shema? Yet it is clear in the Jerusalem Talmud that Rabbi Shimon bar Yochai held that one is exempt from saying the Shema since both Torah study and the Shema are both considered forms of study. We must establish the opinion of Rabbi Galante according to the opinion of the Jerusalem Talmud….It would seem that Rabbi Shimon Bar Yochai was extra stringent with himself (when it came to reciting the Shema). Or possibly the incident did not happen according to him as in the case at the beginning of Berachot in the Jerusalem Talmud…. In any case the explanation is based on the opinion of Rabbi Shimon bar Yochai…",
+ "Another explanation is based on what is written in Perek Hayashan (ch. 2 of Sukkot) regarding the holy qualities of Rabbi Eliezer HaGadol. He was never among those who announced that it was time to leave the house of study, The commentators explain this statement based on another statement in the second chapter of Masechet Beitzah. Rabbi Eliezer sat and expounded in the house of study on the festival. ..when the sixth group got up to leave he said, These are owners of a curse! Their faces became flushed (they were embarrassed), so he said to them, “I did not say that about you (but about those who left, because they abandon the eternal life of Torah and engage in the temporary life of eating. These students were in doubt about his practice; maybe he didn’t approve of them getting up because it was his practice not to leave the house of study until others had gone out. I have written about this in my essay, Petach Aynayim. In the present story, Rabbi Eliezer and his colleagues were sitting and discussing the Exodus from Egypt. It is not clear from Rabbi Eliezer that his practice was not to leave the house of study until others did so. Even though the group in this incident were not in the house of study, in any case Rabbi Eliezer was as careful on the eve of the festival as he was in the house of study; he would not stop until his colleagues did so. The great sages knew Rabbi Eliezer’s practice from watching him in the Beit Midrash. Since Rabbi Eliezer would not leave before others did so, on this night (of Passover) they behaved similarly. Still it was certain that it was the will of the other sages to continue their sacred gathering all that night. As a result their students were in doubt if the sages were following Rabbi Eliezer’s custom of not stopping of their own volition and waiting for someone to interrupt them, or if it was because of their passionate desire to learn the secrets of Torah regarding the Exodus.It pained them to cause their studies to cease. Therefore, their students came up with a ruse of saying, “Our teachers, the time of the morning Shema has arrived.” In other words, they said, “In the anonymous disagreement (regarding the Shema), we are informing you that it is time to recite the morning Shema - the choice is yours whether to say it or not. They did not say they should continue this learning since Rabbi Eliezer was the head of the holy gathering and this was his practice or if they should stop because the set time of the Shema caused them to stop....On this night because no one interrupted their studies to rise and go to sleep, the sages did not pay attention until their students came and said, “The time of the morning Shema has arrived,” and for this reason they stopped. If others had told them to cease (for the Shema), they would not have paid attention until their students came. This also suggests that their students had left earlier to sleep for some hours and the sages continued studying until their students rose from sleep and returned to their teachers. It is also possible that the greatest of the great sages were dealing with deep and important matters and didn’t want their students to be present that night so they were sent away until morning arrived.’",
+ "It is also possible that when their students made their statement they were hinting at another mystery regarding the Exodus from Egypt...The sages said that the eve of the Passover in Egypt was bright as if the sun was shining. The author of Yad Eliyahu S.51 writes, “Since it was bright as the day, all of the laws that were applicable in the daytime had to be observed at night. The night was like daytime since it was full of light.” However the recitation of the daytime Shema could not be fulfilled during that night since saying the Shema at night would have seemed like saying it during the day. One would have to recite it at the actual time of rising up when it is actually daytime. One must intend the daytime Shema be recited at the time of awakening even though the night was also bright like day. As a result of the night being bright, the Israelites could circumcise the males during the night even though we don’t perform circumcision at night. According to Yad Eliyahu, the daytime Shema would still have to be performed specifically during the day, which is the actual time called day. The students hinted at this aspect of the Exodus in their pronouncement",
+ "It is also possible that the intention of the statement, “Everyone (kol) who tells the story of the Exodus from Egypt at length (marbeh) is praiseworthy,” is talking about including kohanim and levites. The sages say that even though the tribe of Levi was not subjugated in Egypt, they were obligated to tell the story of Exodus along with all the other commandments which we were given on Passover. The statement Kol hamarbeh… comes to include the kohanim and levites who were not enslaved and it is hinted at in the expression and abbreviation, V’chol וכל which stands for ואפילו כהן לוי V’afilu kohen levi, “even a kohen and a levi must tell the story of the Exodus at length…” This was meant to show that even though Levites weren’t enslaved by the Egyptians and were autonomous, they still could not leave Egypt. God increased their praise by making them leave Egypt with a raised hand (yad ramah). Furthermore, if Israel had delayed their departure even one second they would have become impure and entered the fiftieth gate of impurity and they would have been lost. It is possible that this defect also affected the Levites since they were part of the greater community. It is similar to what is stated in the Zohar regarding the golden calf. Even though Joshua was not found among those who worshipped the calf, the defect infected him as well. If so, the tribe of Levi including the Kohanim were the same as the rest of Israel and were included in the commandments of this night. A proof for this is brought for this from the story of Rabbi Eliezar, Rabbi Joshua, Rabbi Elazar ben Azaria, Rabbi Akiva, and Rabbi Tarfon who stayed up all night telling the story of the Exodus. If we look carefully, most of them were kohanim and levites. Rabbi Yehoshua is Rabbi Yehoshua ben Chanania who was a levite. Rabbi Elazar ben Azaria and Rabbi Tarfon were Kohanim. If this is so, it is proof that V’chol hamarbeh includes Kohanim and Levites. These holy men were Kohanim and Levites and yet they told the story of the Exodus on that night.",
+ "When I offered this explanation from מחיי\"ם before one who is great, he answered me by adding an additional morsel, explaining, Kol hamarbeh includes Kohanim, Levites and converts and their offspring. He was of the opinion that the tribe of Levi were not subjugated so they did not have the greater obligation of telling the story of the Exodus from Egypt. Also coverts and their offspring were not enslaved since they were not among those who were originally part of the exodus from Egypt. It is for them that we say, “All who are increased” to include Kohanim, Levi’im and (the descendents of) converts like Rabbi Akiva. Even though he was a descendant of converts, he elaborated on the story of the Exodus.",
+ "Indeed, the author of Sefer Yuchasin claimed, based on a statement of Rabbeinu Bachya, that Rabbi Akiva was Jewish on his mother’s side. I have seen this written by Rabbi Menachem Azaria of Fano, in his essay, Hakur Din, that Rabbi Eliezer the Great was a descendant of Moses Rabbeinu, of blessed memory. I presume that the source of Rabbeinu Bachya is based on statements in BeMidbar Rabbah, chapter 9:48, and in the Jerusalem Talmud in the third chapter of Sotah (16a). It states there that , “A Matrona asked Rabbi Eliezer.…” and he did not answer her. His son, Hyrcanus, said that because he refused to answer the question he lost three hundred Kur of tithes that the Matrona would have given him, proving that he was a Levite! This Midrash is also explained in the book Yedei Moshe and in the book Korban HaEidah explains that he was a kohen. It is sufficient to say that he was a Levite as Rabbeinu Bachya and that he was a descendent of Moshe Rabbeinu. ",
+ "",
+ "Summary: The controversy of Rabbi Elazar ben Azariah and the sages about remembering the Exodus at night actually is borrowed from the Mishnah (Berachot 1:5) and is not related to Passover. Rather, the issue here is whether one must mention the Exodus in the evenings as part of the Shema. Chida is further troubled by the fact that the emphasis is placed on Rabbi Elazar and Ben Zoma even though the majority opinion of the sages is that, “All the days,” refers to Messianic times. Chida analyzes the legal ramifications of this conversation and goes on to relate it to an idea that frequently appears in his commentary. He claims that we mention the Exodus at night because the nights were counted as days so that Israel completed the full four hundred and thirty years of the Exodus in half the time. Finally, Chida suggests that mentioning the Exodus at night was a means of comforting Israel during their many years of exile - even in the darkness of exile, God’s promise of redemption would eventually be fulfilled.
Rabbi Elazar ben Azariah said: “Though I am like a seventy year old, I was not yet worthy of offering a proof for mentioning the Exodus from Egypt at night until Ben Zoma came and expounded it: “In order that you may remember the day of your going out of Egypt all the days of your life.” (Deut. 15:3) “The days of your life” refers to the days. “All the days of your life” includes the nights.” The sages said: “The days of your life” refers to this world. “All the days of your life” includes the world to come.”
It would appear that the Maggid included this Mishnah because it contains the statements of Rabbi Elazar ben Azariah and Ben Zoma. As a result, it also included the statement of the sages. Further, why bring the statements of Rabbi Elazar ben Azariah and Ben Zoma in a place where the majority opinion seems to disagree with them? Rambam states at the beginning of the laws of the Shema, chapter 3, “It is a commandment to mention the Exodus from Egypt both day and night, as it states, “That you may remember the day of your going forth from Egypt all the days of your life.” The Lechem Mishnah concludes that the law is according to Ben Zoma, as does the Tosefot Yom Tov. In the book, Lechem Yehudah, Rabbi Yehudah Aya’ash writes, “All the days of your life” means the day, and “All'' refers to the nights. This is the decision of Ben Zoma and Rabbi Elazar, while the sages say that we do not mention the Exodus at night since the word kol, “All,” refers to the days of the coming of the Messiah.” From here we can conclude that the opinion of Rabbi Elazar ben Azariah and Ben Zoma is the law, and it would have been sufficient if the Maggid had only brought their opinion which is the correct interpretation of the law. So why quote the sages’ opinion which is more difficult since it is not the law?",
+ "Furthermore, one must explain why Rambam ruled according to the opinion of Ben Zoma or how Rabbi Yehudah Aryeh Mi-Modena said that Rabbi Elazar ben Zararia established the law like Ben Zoma when there were many sages who disagreed with them. Also, Rambam should have said the law is according to the first opinion in the Mishnah which states that one must remember the Exodus from Egypt at night. But even this would not be right because the Mishnah would have had to to present this as an anonymous statement (stam) followed by a controversy.
But there is no need for all this since the law was established in this way and all Israel recites the Shema at night. There is no need for a source in this matter since it is common for all Israel to practice in this way. This is the opinion of the Rif and the Rosh in their compendiums of law. They do not mention this Mishnah (as the basis of this practice) since the Jewish people already had this custom. Certainly it is the opinion of Ben Zoma!",
+ "When I was young, I suggested that Ben Zoma’s controversy with the sages was not about whether one should recite the Shema at night since everyone acknowledges that we do so. They disagreed regarding whether one must do so in the messianic era. The sages interpreted “the days of your life” to mean the entire day - that is, day and night, while the word, “All” to be inclusive of the days of the messiah. Ben Zoma was of the opinion that the word, “All'' implies the evenings and we learn that one must recite the Shema from the commandment to “remember.” Therefore, it was appropriate for the Maggid to bring the opinion of both Ben Zoma and the Sages.
Some years later I received a copy of the book, Yavin Shemuah by the Rashbatz, first published in Livorno. In his commentary on the Haggadah he writes that there is no disagreement with Rabbi Elazar ben Azariah, and Lo zachiti, does not mean, “I did not succeed,” since “days of your life” implies the days and the night. I was overjoyed that I had the same opinion as this great sage. It is also possible to say that Rambam’s intention in bringing the verse was to say that whether you interpret the verse according to Ben Zoma or the sages, it includes the nights. That is why Rambam brings this opinion anonymously.",
+ "It is possible that Rabbi Elazar ben Azariah quoted this scholar (ben Zoma) to show explicitly that only one who has received his teaching at Sinai can bring such words to light. Even the wisest of the wise sages cannot teach it on his own.This is what he meant when he said, “I am like a seventy years old man.” According to its plain meaning, this means that he labored greatly in learning and his strength had diminished until he became like an old man as Rambam explains in his commentary on the Mishnah. According to a Midrashic explanation which appears in the Talmud, “a miracle transpired and eighteen rows of his hair turned white.” According to the mystical meaning of this story, Rabbi Elazar ben Azariah was the reincarnation of the prophet, Samuel, who lived fifty two years. At the time Rabbi Elazar was eighteen years old, so he was like a man of seventy years, as the Holy Ari said.This was his intention: Rabbi Elazar ben Azariah was a wise person like one who labored greatly in Torah and to whom miracles occurred. As a result he was appointed the head of the Sanhedrin. Despite the fact that his greatness would have atoned for wrongs and he was filled with the light of the soul of the prophet, Samuel, who was equal to both Moses and Aaron, he did not merit to reveal this teaching until Ben Zoma taught it to him. This comes to teach that unless something is part of one’s portion of the Torah it is impossible for him to teach it unless it is his portion.",
+ "I heard from a great teacher that the intention of the Maggid in bringing this Mishnah here was to prove that, “Even if we are all wise...has an obligation to tell the story…” He already brought the story of Rabbi Eliezer and the other sages. They were among the greatest members of the Sanhedrin and yet they studied the story of the Exodus all night, As a second proof we find the sages saying that the word “Kol” to mean that one must even do so in Messianic times, a time when the whole world will be filled with knowledge of God. According to both interpretations, the verse makes it an obligation to remember the Exodus. We can conclude that even in this time of the bitter exile, even if we are all wise, it is incumbent upon us to tell the story of the Exodus. These two passages are proof texts of how we should fulfill these statements and the truth of their words. So I have heard!",
+ "It appears that we can now explain Rabbi Elazar ben Azariah. Before I do, I will introduce the words of the sages with a statement in the Holy Zohar, Parshat Bo 38a about the night of the Passover before the Exodus from Egypt. This is what it says: “It has been taught: The night of Passover was as bright as a day during Tammuz so that the people saw the judgments of the blessed Holy One, as it is written, “Night is as light as day; darkness and light are the same.” (Psalm 139:12)””
In the book Nachalat Yaakov and Avnei Shoham, Parshat Bo, say, “The sages of blessed memory, taught that on Passover eve at midnight a miracle occurred and the sun shined like day…” I did not find the source in the book of Midrashim which I have. The language of the Zohar implies that the whole night the land lit up like daytime from God’s glory. (Also see Sefer Yad Eliyahu) Since that night was as bright as day, all the laws of the Torah applied on that night. One could even perform circumcision on that night according to those who say that one does not perform circumcision at night; that night was different. This suggests that Passover eve was so bright that they could perform circumcisions before eating the Passover offering. See Midrash Chazit on the verse, “My nard gave forth its fragrance,” (Song of Songs 1:12) and the Shemot Rabbah, the end of Parshat Bo. I saw among the commentators that the sages said that the night was as radiant as day. It is sufficient that in Bereshit Rabbah we learn, “God called the light day and the night was called night.” (Gen. 1:5) - God does not associate His name with evil. Regarding the good, it is written, “God called the light day,” but regarding the dark it does not say, “God called.” Also here it states “It was for Adonai a night of vigil,” (Ex. 12:42), mentioning the name of God in connection with the night. Based on this, they said that this night was bright like the sun and therefore it was a night associated with God, just as it says and “God called the light day.” I heard this explanation in the name of the our teacher, Rabbi Aaron Alfandari, of blessed memory. He explains the meaning of the verse, “The day is Yours, the night also; it was You who set in place the orb of the sun,” (Ps. 74:16): “The day is yours,” applies to God for God protects the sun and it is also written, “And God called the light day.” That is, it is specifically in connection to the day that God’s name is associated. That is the meaning of “The day is Yours.” But the “Darkness is called night,” It is not worthy of God’s glory to associate the divine name with darkness as is stated in Bereshit Rabbah. Now it states, “Also the night is Yours;” we find that there was one night that is connected to God. It is the night of Passover when the Israelites went out of Egypt, as is written, “It is a night of vigil to Adonai.” If you were to ask, “How was this night different,” one might answer, “It was You who set the orb of the sun in place.” In other words it was on that night that the night was bright like the sun and therefore it was associated with God, as is stated, “The night is also Yours.” I had heard this and after some time I came across it in Sefer Dat Vadin and Sefer Mishpatim which explains it in this way in the name of the commentators.",
+ "This is the meaning of, “Darkness is not dark for You; night is as light as day; darkness and light are the same.” (Ps.139:12) This verse is mentioned in the Zohar. It means that darkness cannot make God obscure nor is it connected to God because God’s name is never associated with evil. However, when the verse says, “Night is as light as day,” it is speaking about the night of Passover which was as bright as day. Then, “Darkness and light are the same,” means, they were equally connected to God, as is stated, “The same is the Lord’s, a night of vigil.” (Ex. 12:42) That is, as the night is a time of darkness and as day is a time of light, so are the two connected to God since the night of the Passover was full of light and it became the same as daytime. So it is stated, “Darkness and light are the same.” Further, because we find that the night of the Passover was as bright as daytime, people still observed the evening commandments such as the eating of the Passover offering which should not have been consumed during the day and other daytime mitzvot such as circumcision which should only be observed in the daytime, at night, as the Yad Eliyahu writes. It would seem that this night rose up these two commandments and was permitted for daytime and evening commandments, as is stated, “Night is as the light of day;” when the night is as bright as day. This is according to that which is taught in Midrash Tehillim (Midrash Shochar Tov) in Psalm 92. At the end of the Sabbath, when darkness arrived Adam began to strike his own face, as it states, “Surely, darkness will conceal me,” (Ps. 139:11) and explained why he was so afraid, “Since I know that “For darkness is not dark for you.” (Ps. 139:12) On the eve of the first Sabbath the night was like day and “darkness and light were the same.” This is why Adam was afraid: he said, “Erev Shabbat and the Sabbath have already passed and I have not seen darkness. I began to think that God would darken the world because I had sinned until He sent a pillar of fire,” as is written in Shochar Tov.” ",
+ "The Scriptural verses state, “The day is Yours, the night also.” (Ps. 74:16) The continuation of this psalm illustrates this idea in a different way. “For you will not abandon me to the nether world;” This is why God caused the night to be as bright as day. There is no doubt that there are many answers to this mystery. And we with our limited understanding have interpreted it according to the opinion of the author of Amudeha Shiva. Regarding the verse, “Know therefore this day and keep in mind that Adonai alone is God in the heavens above and on earth below, there is no other,” (Deuteronomy 4:39) he writes that we may find three proofs from the sun contradicting those who deny God.
From the sun we recognize that there is a cause for all things. Just as a person knows that there is a cause that allows him to walk, so too, there is a cause for the sun. This is what is stated: “Know therefore this day,” which is the sun. “And keep in mind that Adonai alone is God in the heavens.” This statement is meant to exclude foolish philosophers who deny God and who say that there is no power conducting the lower world. The sun blinds their eyes from recognizing that God created and fashioned everything to bring light to the earth, as the verse states, “And on the earth below;” that is, God oversees the earth.
And in opposition to those who say that the one who does good is not responsible for bad, the sun contradicts them. The sun can dry up the wet and sweeten the dry and harden. These are opposites but the difference lies in how one receives the power of the sun and not in the sun itself. Similarly, bad things don’t come from above but good or bad is in how the act is received, as the verse states, “There is no other.” This is the essence of the Rabbi’s words.
This is also hinted at in the statement, “The face of Moses was as bright as the face of the sun.” Our teacher Moses taught the people in the land of Egypt that God could take a nation out of a nation even though Pharaoh had already denied everything. Therefore it was necessary for our teacher Moses to enlighten Israel against these opinions and to remove the husks of impurity of Egypt within the land. So, the face of Moses was bright like the sun. Similarly Moses was like the sun and proved the three opinions that were mentioned were vanity and those who believed that did not see the light. Similarly, the above-mentioned rabbi mentions the sages’ statement that Abraham wore a bright pearl around his neck so that all who were sick and looked upon it were healed. Later it hung in the circle of the sun so that it proves all his words.",
+ "It is possible that this is the very reason that the Holy One caused the Israelites to merit light in the night. Before they left Egypt, the Israelites’ bodies and souls were polluted by idolatry and false beliefs. God performed a miracle for Israel so that they would see who rouses the sun from the East. On the eve of Passover, God enlightened their eyes like the afternoon sun in order to contradict the false beliefs of Egypt. This happened so that they would learn that God is Sovereign in heaven above and on earth below, and there is none but God and so that they would be ready to receive the Blessed One as the Divine as well as God’s commandments and they would guard God’s teachings. This is generally the reason for remembering the Exodus from Egypt ; the sun came to offer an ethical foundation for belief in God.",
+ "Now the following verses can be explained: “O God, my King from old, who brings deliverance throughout the land.” (Psalm 74:12) “O God my King,” is meant to refute those who deny God. “Who brings deliverance,” God brings good deliverance to one and evil to those who oppose God. Both good and evil come from the same source but it depends on the recipient. Because of their sins, it may seem like evil. This is meant to refute the evil ones who say that the One who does good but does not also perform evil acts. “Throughout the land,” refutes those who say that there is no one who watches over those in this world. The proof of this is, “It was You who drove back the sea with Your might,” (Ps. 74:13) referring to the plagues which struck Pharaoh and Egypt at the Red Sea. It has already been said that if the wicked Aristotle had been in Egypt and had seen the wonders in the land of Ham, he would have acknowledged the renewal of the earth (by God.) That is why all those miracles and wonders are mentioned for they are true witnesses that Adonai is God. “It was You who released springs and torrents, who made mighty rivers run dry.” (Psalm 74:15) These are opposite acts to teach us that the One who performs good acts can also perform destructive acts because God is one. “The day is Yours, the night also; it was You who set in place the orb of the sun.” (Ps. 74:16) “The day is Yours,” the sun which You made speaks the truth; “The night also,” the night of the Passover offering also speaks the truth about God. The Psalmist then gives a reason for this, “It was You who set in place the orb of the sun.” The sun which recognizes its cause that established all of the boundaries of the earth and that you watch over those below. You created summer and winter even though they are opposites from the perspective of the ones who receive its power. Their standing on the earth either increases heat or cold according to the conditions of the earth and those who dwell on it. We learn all this from the sun. The nation which goes forth in darkness that saw the great light, which lit up the earth like the sun was meant to enlighten them so that they would proclaim the divinity of God.",
+ "Some commentators gave a different reason why the One of Blessing performed a miracle on that night, causing the night to be as bright as the day. The sages explained that the Israelites left Egypt after 210 years because they worked day and night. As a result the nights were added to the count of the time that they served Egypt. It was as if they worked 430 years because they subjugated them during the days and the nights. As a result the nights were part of the count. They should have only enslaved them during the day as is the practice with slaves who work during the day and are allowed to rest from their labors at night. Because they treated them so poorly, the nights were numbered separately. To teach this, God made the night of the Passover as bright as if the sun were shining. It is God’s way to make known that He is just to all and that he would free them in half the time since the nights were considered to be like days… The teachings of the sages of blessed memory, that the nights were considered part of the count of their subjugation is from Pirkei D’Rebbe Eliezer, chapter 48 in the discussion between Rabbi Elazar ben Azaria,Rabbi Elazar ben Arach, and Rabbi Yochanan ben Zakkai. They said that Israel dwelled in Egypt 210 years. It was five years earlier before Jacob came to Egypt and Ephraim and Menashe were born, making 215 years. Together with the evenings, this makes 430 years.",
+ "Based on what has been said, let me explain the allusions based on the verses, in Parshat Bo. This is how Passover is described: “The length of time that the Israelites lived in Egypt was four hundred and thirty years; at the end of the four hundred and thirtieth year, to the very day, all the ranks of Adonai departed from the land of Egypt. It was for Adonai a night of vigil to bring them out of the land of Egypt; that same night is the Adonai’s, one of vigil for the children of Israel throughout the ages. Adonai said to Moses and Aaron: This is the law of the Passover offering: (Ex. 12:40-42) Based on these verses one might think that, “to that very day,” means that the amount of time was greater. And even if one says that it comes to make known that since the end (of their subjugation) had arrived, that God did not delay their leaving at all, as the sages say, Vayehi, “And it came to pass” refers to an exact time. Furthermore, the passage states, “A night of vigil,” twice. Also, the connection of the passage dealing with the rite of the Passover to it which took place on the fourteenth day and what follows. However based on what has been said it is possible that this text alludes to the interpretation we have offered. It begins, “The length of time that the Israelites lived in Egypt was four hundred and thirty years,” comes to exclude what the elders taught Ptolemy and what they translated Scripture in Egypt and among other nations. Scripture specifically wrote “In Egypt;” one should not presume that the count of years of enslavement began from the Covenant of the Pieces or from the birth of Isaac, or that the years of the patriarchs were included in the count. This number only includes the years in Egypt. This was the place of the exile; it was in Egypt that they were to dwell 430 years. Now scripture itself states, “(Vayehi) at the end of the four hundred and thirtieth year, (vayehi) to the very day they went out…” One notices two contradictory statements here. You say to me: “Count all the time in Egypt and if so it adds up to 430 years, but I also see, “And it came to pass on (b’etzem) that very day,” which refers to half of the 430 years they went out. To explain this, Scripture states, “It was a night of vigil to Adonai” to bring them out of the Land of Egypt.” Since I already know that one cannot associate God’s name with evil, as Scripture states, “And darkness is called night,” how can we say that the night of vigil belongs to God? It is necessary that the night (of Passover) was as bright as daytime to make known that the nights were considered like days. In that way they would know that the judgment was a true judgment and that the 430 thirty years was cut in half and they left after 215 years. This is the meaning of the expression that this night was a vigil to God to take them out before their allotted time , and that God could make the nights like days in counting the time.
There is another reason that the Holy One caused the night to be as bright as day. He did so in order to distance the Israelites from the false beliefs that have been mentioned. This is stated: “That same night is the Adonai’s, a vigil for all the Israelites throughout the ages,” in order that they and their offspring may know the truth of their God. It would keep them from false beliefs. Juxtaposed to this is the statement regarding the rite of the Passover offering, about which it is written, “And the uncircumcised shall not eat it.” It was necessary to circumcise them during the night. And if one questions this - since one does not perform circumcision at night, that is why “night of vigil to Adonai appears first. Since it was bright like day it was permissible to fulfill this commandment which must be performed in the daytime since this was the rite of Passover. They were able to perform both acts at the same time. They ate the Passover offering because it was night and they could circumcise themselves because it was bright like day. It was a bright night of vigil to Adonai, with the sun appearing in all its might!",
+ "This is a good reason why the plague of the first born occurred at midnight, neither before or afterwards, and why it occurred in the night. All of this hinted that they left Egypt in half the allotted time. They knew that Adonai is righteous in heaven above and on earth below; and that God is faithful and all His ways are just. God took us out in half the time because the Egyptians acted with their perverseness and with abomination they transgressed their agreement that the slaves should only serve by day.... The wicked oppressors sought to exterminate the offspring of Israel completely and subjugated them even at night. As a result the judgment was that the nights should be considered like a second exile. Therefore, the final plague is mentioned first as the most terrible and stringent, the plague of the first born right in the middle of the night. This hinted that the exile in the middle of the night was caused because the Egyptians subjugated them at night. For this reason midnight was their second exile.",
+ "It is for this reason that I would like to look at the statement of the sages, of blessed memory, “In the middle of the night,” (Ex. 12:29) The sages disagreed about this. One said that God divided the night and one said only God knew the exact measure of times and hours (when the middle of the night would occur). The Radbaz, of blessed memory, already asked about this in his responsa (S. 814) in an effort to explain the controversy of the sages. The Radbaz answered that it would be impossible to limit half the night or half the day since globe of the sun is constantly turning and in the blink of an eye it passes beyond midnight (or midday) so that a person could never say, “this is the moment of chazot, midnight , before it had already passed. If so, how could one divide the day or night? Yet according to the first tanna the sphere in God’s hand is like clay in the hands of the potter so that one can recognize the world as divided in half. The second tanna holds that one does not need a miracle for this to happen. Rather the sphere turns according to its nature. If one can track the passage of time one can limit midnight to that second when the first born were stricken in a second according to God's word. Even though we are not able to limit time to a mere second, God knows how to do so and to identify the point when it is the middle of the night and at that moment God could strike them down. This is the opinion of the Radbaz.",
+ "We still need to know why it was necessary for each point of view and what is the essence of this controversy. Why should this matter? It appears that the sages disagreed if the reason for the Exodus from Egypt before the allotted time was because the nights were considered like days and 215 years doubled would make 430 years as has been said. Or if the time of the exodus was because of the harshness of the subjugation as I said earlier. The reason the nights are mentioned as part of the count is because the nights could be clearly counted. That is why the plague of the first born occurred in the middle of the night. But if the harshness of the subjugation was the reason for the exodus, this could only be calculated as a generalization while the actual counting of the extent of the subjugation each day would depend on the amount of suffering (they experienced). This would have been something for which there was no exact measure. It is a well known fact that no day is the same as the next that figuring out exactly when four hundred years (would occur). That is why the two sages disagreed with each other. One said that “God divided the night,” was of the opinion that the reason that they left Egypt before the completion of the four hundred years was because they were subjugated at night. This would have been a reason that was easily discernible and it is why the plague of the first born occurred in the middle of the night. It was appropriate to say then that God divided up the night and caused the sphere of the sun to be recognizable as part of this division. But the other sage said that God knows the division of hours and time. He felt the reason for Israel’s premature exodus was because of the severity of the subjugation. This is hinted at - just as only God knows how to define and to point to the moment of the middle of the night, so too only God could know when the subjugation was complete in half of its time.",
+ "In order to come to our understanding of the words of Rabbi Elazar ben Azariah, we must introduce what the commentators taught. Zohar taught that Adam, the first human being, gave King David, Z”L, seventy years of his life. The sages also taught that Abraham, Isaac and Jacob and Joseph together gave King David seventy years. If this was so then he should have lived 140 years. Yet because King David “never experienced the taste of death,” he was called, “living,” and the measure of his life was doubled. He did not live like other people; even at night his heart did not rest so that he lived fully both day and night. As a result his life was like a hundred and forty years. As a result of this I have explained the verse, “By day may Adonai vouchsafe His faithful care, so that at night a song to Him may be with me, a prayer to the God of my life, “ (Ps 42:9) as follows: what is the reason it says, “The God of my life?” The Zohar explains that the days carried the thread of Hesed, lovingkindness. And since he rose at midnight and “sang a song with me.” Now through his great fear of God King David merited the thread of lovingkindness and through his learning at night it was as if he lived then twice - adding up to 140 years even though he lived only seventy years.",
+ "Based on this discussion, it is possible that it was from of controversy Rabbi Elazar ben Azariah, Rabbi Elazar ben Arach and Rabbi Yohanan ben Zakkai that we learn the reason when the Exodus from Egypt occurred, in Pirkei D’Rebbe Eliezer, Ch. 48:2-3. Rabbi Elazar ben Azariah accepted the opinion that the nights counted as days.
There were others of the generation when Rabbi Elazar was appointed the Nasi who did not follow this approach. Each one followed the reasons he liked just as there are many opinions today. To the sages who asked why the Israelites had not completed their four hundred years, Rabbi Elazar ben Azariah opened and said, “I am like a man of seventy years.” I am like King David who lived seventy years even though he received seventy years from Adam and another seventy years from the Patriarch, giving him 140 years. Rabbi Elazar believed that the reason he only lived seventy years was because he did not sleep so that nights were counted as days.
Yet there were those also taught that this explanation was not necessary. Some say that Adam’s years were impaired and therefore he also needed years from the Patriarchs and from Joseph. To this, he said, “I did not merit to praise the Exodus at night,” The word sh’te’amer “to recite,” is borrowed from the expressions, ה' האמרת “You have affirmed this day that Adonai is your God” (Deut 26:17) and ה' האמירך, “And Adonai has affirmed this day.” (Deut 26:18) This implies praise, so that the expression in the Haggadah means, “I did not succeed in praising God because of the nights since they caused them to leave Egypt in half the time (until Ben Zoma taught it). I came to explain it as one who interprets, “I did not succeed,” as the sages did not merit it. The sages did not merit to praise the Exodus because of the nights. The sages came up with other explanations until Ben Zoma said that the All-Merciful said, “In order that you may remember the day of your going out from the land of Egypt all the days of your life.” This was meant to include the nights. What is the reason we remember the Exodus at night? It was to make known that it was part of the essence of the reason. After some time I saw this in Lev Arye, Parshat Bo...",
+ "It is possible to explain the controversy of Ben Zoma and the sages in the following way: Ben Zoma holds that the primary reason for remembering the Exodus is to comfort Israel. When they left Egypt, they saw the wonders that took place despite suffering and exile. My grandfather and teacher, of blessed memory, wrote in Hesed L’Avraham, “The reason that Israel was enslaved in Egypt was because God knew that in the future Israel would be subjugated to four kingdoms. The Exodus from Egypt was meant to reassure them so that they would not despair of God’s promise of redemption. They should not think that Egypt’s heavenly prince was more mighty (than God) so that it was impossible to go forth from there. With great wisdom, God decreed that Israel should be enslaved in Egypt, a land second to the land of Israel. Egypt was ruled over by Rahab and Samael, who also ruled over all the other nations and heavenly princes.” Based on this, one can explain the passage: “Praise Adonai, for He is good; His steadfast love is eternal! Thus let the redeemed of Adonai say, those He redeemed from adversity, whom He gathered in from the lands, from east and west, from the north and from the south.” (Ps. 107:1-3) “Praise Adonai, for He is good,” means that God’s goodness comes from Gods’ attribute of Hesed that He performs constantly. He redeemed us from Egypt who were first among all the angelic rulers. This was kindness that God set us at ease that we would be redeemed from the four kingdoms. This is the meaning of, “Thus let the redeemed of Adonai say, those He redeemed from adversity,” of Egypt. This was a sign for the four kingdoms, that God would gather them “from east and west, from the north and from the south.” God would gather us because God’s promise is as good as His deeds. As it is written in the Holy Zohar about the verse: “I have made his hills a desolation,” (Malachi 1:3) And also in Midrash Shocher Tov on this verse. That which is said, “For His loving kindness is forever,” means that the loving kindness that God shows shall exist forever, like the Exodus from Egypt which was a sign for the four kingdoms that Israel would face.",
+ "Ben Zoma was of the opinion that the reason for remembering the Exodus was meant to comfort us, and reassure us that God would redeem us from suffering and exile. It is an obligation also at night an allusion to exile which was similar to the night that Israel would face in exile. According to this, in the future with the coming of the Messiah there would be no reason to remember the Exodus from Egypt since the purpose was to calm the minds regarding the subjugation to the kingdoms. Once they were already redeemed and the Messiah had come, the suffering would now be over. But the sages believed that the reason for remembering the Exodus from Egypt was to remember God’s loving kindness. When we nearly died, were lost and became impure through the fifty gates of impurity, had it not been for God’s great mercy, when God took us out through the power of freed, the fifty gates of understanding. During the days of the Messiah we must remember God’s acts of loving kindness in the Exodus and also in the coming of the Messiah."
+ ]
+ ],
+ "The Four Sons": [
+ [
+ "Summary - Baruch HaMakom introduces the Midrash of the four children with four statements of praise, each of which begins with the word, Baruch. What is the significance of these four statements? Chida connects them with the four children, teaching that we give thanks and praise for all our children, even if they do not turn out quite the way we expect. The number four is also significant: it is connected with the four types of learning (Pardes), four Sefirot, and the four worlds in Kabbalistic thought. Chida associates these “blessings” with the Torah study in the following Midrash, and analyzes the issue of reciting a blessing for Torah study in the morning, the blessings for being called to the Torah, and the four blessings for the study of the four children we are about to conduct.
Praised is the One who is present everywhere. Blessed is the One. Blessed is the One who gave the Torah to the people of Israel. Blessed is the One. About four types of children the Torah speaks: one is wise; one is wicked; one is simple; and one does not know how to ask.
There are four rabbinic blessings; four times the sages said “baruch.” The Rishonim explained that they are connected to four types of children as it is said “One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good.” Just as a person who merits having a wise child gives thanks and praises God, so too if one has a simple child “who lives without blame and does what is right,” (Psalm 15:2) one should give thanks for the merit that is his. Even if one’s child follows a wicked path and causes pain wherever he turns, so that the parent calls him wicked, the parent is still obligated to recite a blessing. The parent says, Baruch dayan emet, “Blessed is the true judge,” for his actions and behaviors and the sins of his mother may have caused this child to fall into this portion. If the child is lacking in intellect because he is a simpleton so that he doesn't know how to ask, the parent must still recite a blessing. On account of this, the Maggid organizes these four recitations of the word baruch for the four children. According to its plain-sense meaning, this statement means:",
+ "Blessed is the Omnipresent. (HaMakom) God is “The place of the world.” Before creation God looked into the Torah and with it, God created the world as the sages explained regarding the verse, “I was with Him as a artisan (oman).” (Pr. 8:30)
Blessed is He who made Torah known as worldly knowledge (Yedia B’alma) to Adam, Chanokh, Methusaleh, Noach, Shem, the Patriarchs, the founders of the twelve tribes and their offspring, and the great ones of the generation in Egypt.
Blessed is the One who gave the Torah to the people of Israel with great and awesome pronouncement (at Mount Sinai.)
Blessed is He. For even though we underwent many exiles and destructions, in His mercy God enlightened His children with the light of this Torah. Though we do not understand this knowledge fully and we guard only a small bit of it, as the Holy Zohar states, we turn to God with praise that He did not abandon us or allow Israel to forget the essentials of Torah, God forbid!
According to the way of truth, the four blessings refer to Chochmah, Binah, Tiferet and Malchut. The sages, of blessed memory, said that we received the Torah in the year 2448 (ב' אלפים תמ\"ח). This year hints at Israel’s love (חבת\"ם) - made of the same letters. It is also the first letters of חכמה בינה תפארת מלכות. There is an allusion to this in the four blessings for studying Torah: The three blessings that are recited in the morning ( על דברי תורה. והערב נא. אשר בחר בנו) and the blessing that is recited before the reading of the Torah is the fourth. The fourfold use of Baruch also refers to the four worlds אבי\"ע, and their allusions. They also allude to BIble (Mikra), Mishnah, Talmud, and the mysteries of Torah, as well as P’shat, Remez, Drash and Sod (Pardes) and all their details, generalizations, their names and their permutations.",
+ "In his commentary, the Rashbatz writes that since we interpret Torah verses as part of the children’s answers, it is necessary to recite a blessing for Torah study before interpreting them. This can be explained with a statement in Devarim Rabbah. “When a person rises to read Torah how should he bless? The Sages taught: one recites a blessing before and after it… Another explanation: The Holy One said, “If you are engaged in Torah, then I will bless you,” as is stated, “In every place where I cause My name to be mentioned I will come and bless you.” (Ex. 20:21) Another explanation: The Sages said, “The Holy One said, ‘If you bless the Torah, You do so for yourself,’” As is stated, “For through me your days will increase, and years be added to your life.” (Pro. 9:11) “If you think maybe I gave the Torah to you as a detriment, (know) I only gave it for your benefit, for even the angels desired it.”
The opening statement is, “A person who rises to read Torah how should he bless?” Yet if one prays in a synagogue does he not know the proper order of blessings? Further, why does one say one opens and closes with a blessing when one is asking how one should bless? It would appear that it is asking about the proper language of the blessings and not how many blessings one should recite. Finally the Midrash states, “I gave the Torah to you for your detriment.” How could one say, God forbid, that Torah is a detriment?
I have heard the following explanation from Rabbi Yitzchak HaKohen, author of Batei Kehunah. He explains that the Rashba said in a responsa quotes Joseph Karo’s Beit Yosef, Orech Chaim 47: “When we recite a blessing for the study of Torah each morning, why don’t we recite a blessing afterwards?” The reason is that Torah study is a Mitzvah and one does not recite a blessing after a commandment found in the Torah. One recites a blessing after the reading of the Torah in the synagogue because it is a decree of Moses and Ezra. In the case of decrees, one may recite a blessing before and afterwards just one does in the case of Hallel and reading of the Megillah. “How does he bless,” is not a question about the order of blessings since there is no doubt about this. These are common matters known in every synagogue and even to children. Rather, it is asking about a matter of wisdom. Since a person rises and recites blessings for Torah study in the morning, what is the nature of the blessing one recites when one is called to the Torah in synagogue since he has already recited three blessings earlier in the day. The blessing before and after the reading of the Torah would appear to be a berachah l’vatalah, an unnecessary blessing. The early morning blessings should have already fulfilled one's obligation to recite a blessing for all types of Torah study, day or night. The question, “A person who goes up to read from the Torah how should he bless,” implies how should one recite a blessing after he has already done so earlier in the day? The sages offered an excellent answer: the sages taught that when one opens and concludes the reading of the Torah with a blessing, one does not do so for the commandment of studying Torah since he has already met this obligation. He now rises to read the Torah based on the decrees of Moses and Ezra. If the purpose of this blessing was for the commandment of learning Torah he should not say a blessing afterwards. We do not say a blessing for a Torah commandment after it has been performed so it must be a blessing for the decree of reading Torah publically. That is why we do so afterwards. As a result, it is not an unnecessary blessing. And if you think that we do not worry about vain or unnecessary blessings and there is no prohibition, it also serves no purpose as was said in the other statements: The blessed Holy One said, “If you are attached to the blessing of Torah, then I will bless you,” as is stated, “In every place where I cause My name to be mentioned I will come to you and bless you.” (Ex. 20:21) In the same fashion that you came of your own will in a matter that was not an obligation and recited a blessing, so you will be blessed, as it states, “For through me your days will increase, And years be added to your life.” (Pro. 9:11)",
+ "There are still questions to resolve about the Torah blessings! Maimonides writes in the laws of berachot that one does not recite a blessing for Mayim Achronim since this act is only performed because of danger. The sages have said, “The blessed Holy One said, ‘I have created an evil inclination and I have created Torah as an antidote for it….” If Torah is meant to negate the evil inclination, why do we need to say a blessing at all; isn’t it similar to Mayim Achronim; since it comes to stop the danger, a blessing is not required.
It is for this reason that the Midrash suggests, “Maybe I gave the Torah to you for your detriment (l’ra’atechem).” That is, “I gave you the Torah l’ra’atechem, for the purpose of helping you negate the evil inclination, and we do not recite a blessing on something that comes to negate evil.” To this we respond, “I only gave it to you for your good; that is, even though Torah negates the evil inclination, it is for your own good, to develop good qualities and characteristics as well as rewards in this world and in the world to come. Know that the Torah was not given solely for the sake of negating the evil inclination for even the angels desired it and angels do not have an evil inclination. When we see that the angels desired the Torah we certainly know that many good things and purposes come from it and it is for this that we recite a blessing.",
+ "According to the plain meaning of the passage (from the Midrash). The statements, “If you are engaged in the study of Torah, then I will bless you,” and, “If you bless the Torah, You do so for yourself,” are not meant to imply that one studies Torah to gain a blessing for oneself. That is why the Maggid ordered the four blessings. Blessed is the Omnipresent implies that one should not say that the purpose of these blessings is for the benefit of the one who recites them. That is why each is followed by Baruch hu, Blessed is He. These statements are meant to reveal that, God forbid, the blessings are not for the one who wishes a blessing for himself but rather for one who intends the blessing solely for the sake of God (l’shem shamayim). One then says Blessed is the One who gave the Torah to His people Israel; and then he makes it clear that it is not for himself by again saying, Blessed is He. Baruch Hu appears after Baruch hamakom and “Baruch sh’natan…”
This is also how the Rishonim explained the verse, “Not to us, O Adonai, not to us, but to Your name bring glory” (Ps. 115:1) This is a response to the statement, “One who prays for his fellow, his prayers are answered first.” Therefore, when it says “Not for us,” one might think that he is the type of person who prays for his fellow so that he will receive a blessing first. Therefore, Scripture doubles the expression “Not for us,” and adds “But for Your name, give glory,” to show that he is not praying for himself or his friends' benefit (but for the sake of God) This is similar to what we have explained.",
+ "It is possible that the comments (regarding the angels who desired Torah) alludes to the angels who wished to take possession of the Torah based on the principle of dina devar mitzrah, the law of one whose field borders on one’s field. The Holy One gave the Torah to us as a gift so that there would be no obligation on God’s part to offer it to the angels first, as the commentators have explained. “Blessed is the Omnipresent, blessed is He'' is similar to our expression, Baruch hu u’varuch shemo, “Blessed is He and blessed is God’s name.” Afterwards we recite the blessing. “Blessed is the one who gave (natan) the Torah to His people Israel,” implies that God gave Torah to us as a gift (matanah) so that the law of neighboring land did not apply. The angels wanted the Torah and so God gave it to Israel first. All of this implies that certainly there are great goods in the Torah besides the antidote for the evil inclination. That is why the angels desired it. The angels do not have an evil inclination and yet they wanted it for its other benefits. That is why the obligation falls on us to recite a blessing. It is not like Mayim Achronim for which there is no other purpose except to keep us far from danger. The Torah has many other wondrous benefits."
+ ],
+ [
+ "Summary - Chida now anaylzes the questions of the four children and shows both the nuance in their individual questions and how the answer to each of them comes down to “We were slaves to Pharaoh in Egypt…and God took us out…” For the wise child, the question has to do with the well known Talmud claim that “God held the mountain over Israel’s head and coerced them to accept the Torah.” If the Torah was given by coercion, how can we be obligated to follow it? The wise child does not question belief in God and rejection of idolatry. Rather he wonders How we can be expected to follow the “Testimonies, statutes and judgments…” The answer is found in the statement, “We were slave to Pharaoh…” Similarly, the wicked child raises the issue of coercion but he argues that since coercion was involved in the observance, everything is suspect including belief in God and a rejection of idolatry. The father reminds him that before Sinai God redeemed us with wonders and miracles - had he been there he would not have been redeemed. The simple child does not question the observance of the commandments but wonders about the timing of the Exodus - didn’t God take us out after 400 years after the birth of Isaac. We explain to him that God took us out earlier with a “mighty hand” and it is for this reason that we observe the commandments. Finally the fourth child, “who cannot ask,” is given a more direct and theologically based answer: “It is because of this,” which is taken as a reference to God. Finally, the Chida returns to the wise child’s question and the answer, analyzing it more carefully. In one reading, he compares the wise child to Rabbi Akiva who attained a spiritual level even higher than Moses. Though he could understand the inner meaning of all the commandments - even the statutes, the Maggid comes to tell him, that even so he is obligated to observe these commandments.
The wise one, what does he ask? “What are these testimonies, statutes and judgments which the Lord our God commanded you?” So you shall teach him all the laws of Pesach, such as, ‘One may not eat anything after the Pesach offering.’
The wise one, what does he ask? I will begin with a word to connect the previous passage with the next ones containing the questions asked by the four children and the answers given to them. Afterwards, I will explain each question and answer with God’s help. I will also briefly offer some of the commentators’ explanations with help from the Almighty.
It is known that the nations of the world were jealous of Israel when they received Torah, according to the sages. “The nations of the world said, ‘what did this nation do to be brought close to God’?' God offered the Torah to the other nations but they rejected it. This is how the sages read, “He shone upon them from Seir; He appeared from Mount Paran.” (Deut. 33:2, See Rashi) There are two reasons why the nations were jealous. The first is that when Israel received the Torah they did so as a bride who is betrothed. As is said of Moses, “When Moses charged us with the teaching as the heritage (morashah) of the congregation of Jacob. “ (Deut. 33:4) The sages said, “do not read this as מורשה morashah (heritage) but as מאורסה m’orasah (bride’s gift).” The Torah was given as the briden is given to her husband. When the nations of the world (on the other hand) said to the Holy One that they would receive the Torah, they did so begrudgingly, like one simply obeying the King's command. When they saw that it was given to Israel like a betrothed bride, their jealousy became as harsh as hell.",
+ "Perhaps it should be understood this way: The sages tell us that God held the mountain over them... but God didn’t do so for the other nations as it says in the first chapter of Avodah Zarah. This was the complaint of the nations: ‘Why didn’t you hold the mountain over us when we refused to accept it?’ Based on either explanation, we learn the reason that the Exodus happened before its time. First, Israel received the Torah because it was from the root of the Patriarchs and they were sanctified by the Torah. We learned earlier that sanctification frees one from subjugation. God redeemed them from slavery to worship and then they received the Torah, as is states, “I am the Lord your God who took you out of the land of Egypt;” In other words, I have redeemed you for this purpose. As the sages stated, one who redeems a slave for the purpose of the slave becoming his slave, the slave remains subjugated. This is related to the Midrash, “holding the mountain over their heads.” This was a major claim that Israel was forced to accept the Torah. Yet the mountain was held over them so that they would become God’s servants. And God brought us out of Egypt before their time causing the four other exiles and subjugation to the kingdoms.",
+ "The Magid now bases his explanation on the statement of Rabbi Elazar ben Azariah, and on the verse in Scripture, “In order that you may remember the day of your going out from the Land of Egypt all the days of your life.\" (Exodus 16:3) This is taken from Parshat Re’eh, “You shall sacrifice the Passover offering to the Lord your God...seven days you shall eat matzot, the bread of affliction, for in haste you left the land of Egypt, in order that you may remember the day of your going out from the Land of Egypt all the days of your life.” (Exodus 16:2-3) This is the meaning of Pesach according to our approach: Pesach means skipping. Besides its simple meaning, \"God passed over the houses of the Israelites when He smote Egypt,\" it has another meaning. It teaches us that God skipped the 400 years of exile to the end. We were commanded to eat the bread of affliction which is the food of slavery to state that God redeemed us before the alotted time in order to makes us serve God and bless God's name. This is established in Gittin 37b, “A slave who is taken captive and redeemed, if it was for the purpose of becoming a slave, he remains a slave.”. The statement, “for in haste you left the land of Egypt,” is explained that you were still within the years of slavery but God skipped the years to the end. God redeemed you so that you could become His servants. The statement continues, “In order that you may remember the day of your going out of the land of Egypt all the days of your life.” That is why we eat the Pesach offering. It teaches us that God skipped to the end. And we eat matzah, called the bread of affliction, to teach us that we became servants to God. For this purpose, God redeemed us and now the obligation falls on us to remember, all the days of our lives, that we are now God’s servants.
Juxtaposed to Rabbi Elazar ben Azariah’s statement who brought this verse, “That you may remember,” is the statement “Blessed is the One, Blessed is He.” It is fitting for a servant to bless his master. He calls God Makom because God is Omnipresent; God's place is the world but the world is not God’s place. God is the creator who fashioned everything. All who enter the world are God’s servants. In addition, one says, “Blessed is the One,\" that is, the chose us to be His servants by redeeming us from Egypt. God did this by sanctifying us with the Torah, our gift of betrothal. It was given to us as a gift unlike the other nations of the world. God offered them the Torah as commanding king. To express this we say, “Blessed is the one who gave the Torah to His people Israel. God gave it to us as a gift but not to the other nations of the world, and we responded, “Blessed is He.” God held the mountain over them, something he did not do to other nations. \"The Torah speaks of four children..\" Together the four move together based on this root as we will explain.",
+ "In his wisdom, the wise child strengthens his questions seeking to understand the mystery of Israel's protest after God held the mountain over us. For this is a major objection to the observance of Torah as is written in the tractate of Shabbat (ch. 9, Amar Rebbe Akiva). \"The Israelites could claim, “We were forced to accept the Torah!”\" The Tosafot comments that the covenant that was made in the time of Joshua was specifically for belief in God and the prohibition of idolatry. This is the thinking of the wise child: “certainly we made a covenant to accept God’s divinity in the time of Joshua and not to worship idols (but it did not include all the commandments). That which is written, “What are the testimonies, statutes and laws…” was meant to reject the statement of the sages in the Tanchuma, that the covenant was specifically about the oral Torah. In other words, it was all about the Torah in its entirety. It states “The testimonies, statutes, etc…” The people were forced to follow God’s commandments but with regard to belief in God they certainly had a covenant with God! With regard to the testimonies, statutes and laws with Israel, the main principles of the Torah, they were coerced. So the wise child asks what obligation do we have with regard to these laws! To this question, comes the answer, “So you shall teach them all the laws of Pesach etc...” “We answer the wise child with hints” We are obligated to observe the testimonies and statutes and laws just as we are obligated to observe the laws of the Passover offering which is eaten with matzot and bitter herbs. The word Pesach is related to skipping or hopping. The Holy One skipped over the four hundred years of exile and we eat the bread of affliction, the food of slavery, to teach that God redeemed us to become His servants. Therefore bitterness would come later when we were enslaved by the four kingdoms. And so we cannot claim we were coerced. We were redeemed to become God’s servants. This is the reason for the statement “One may not eat the afikomen after the Pesach offering.” This was meant to remind us that there would come a time when there would no longer be a Passover offering when we are in exile. The taste of the Pesach would remain with us as a reminder of past redemptions. It was meant to hint that God took us out of Egypt before the allotted time to become His servants. Since all of this happened during the years of slavery and we were redeemed to become God’s servants we are obligated to serve Him, observe God’s statutes , God’s teaching and there is no reason to protest.",
+ "This is the essence of the answer that is given in Parshat Va’etchanan to the question of the wise child’s question: “We were slaves to Pharaoh in Egypt and Adonai freed us from Egypt with a mighty hand. Adonai wrought before our eyes marvelous and destructive signs… and He us freed from there, that He might take us and give us the land .... Then Adonai commanded us to observe all these laws…. to observe faithfully this whole Instruction,” (Deut. 6:21-26) His question was regarding the protest of coercion. While it is true Adonai is our God but we are not obligated to observe the laws because we were coerced as has been said. His father says to him, “We were slaves...with a mighty hand...in other words, God did this before the allotted time and therefore, God redeemed us to make us His servants so there is no reason to protest. Furthermore, the purpose of the Exodus was to give us the land of Israel as Scripture states, “God took us out...to give us.” There is no claim of coercion here since there was no coercion in the giving of the land. The land was given on the condition that we observe the Torah as it is written “And he gave them the land of nations,” (Ps. 105:44) so that they will observe God’s statues….thus for these reason we left Egypt to observe God’s statutes and there is no protest of coercion either because God took us out to be servants or because the land obligates us to observe God’s commandments and live righteously and observe all the commandments.",
+ "Come see the difference between a God fearing person and a wicked fool who distracts others by asking, “What is this rite to you?” (Ex. 12:26) In other words he is asking why we must observe the Passover offering, about which it is written, \"You shall observe this rite.” (Ex. 12:25) The wicked fool says: First, if we offer the Passover sacrifice so we can separate ourselves from idolatry, this is coercion. If so then even accepting God as the true divinity is coercion, so we should be able to worship idols! How much more so is this the case at Mount Sinai when God held the mountain over our heads - this was the most famous act of coercion.
How can the father answer such claims as his heart trembles at the ruinous words of his foolish child! (Prov. 18:7) He becomes angry with him and responds, “For you and not for dogs! For you and not for him!” Since he separated himself from the community he has denied the central principle of Judaism, by saying that accepting God is coercive. He is a complete fool….How much more so here in the case of the rite of the Pesach. It is not considered coercion since God redeemed us with many miracles, signs and wonders. If the wicked one had been in Egypt he would not have been redeemed since God knows our inner thoughts and can see in the darkness of our hearts if he offered the Passover offering but his heart was committed to idolatry. As a result he would not have been redeemed. There would have been no deliverance through God, Selah! (Psalm 3:3)",
+ "Continuing with the simple child, who asks according to his simplicity. He heard that it was suggested that God, in His compassion, took us out of Egypt before the allotted time for the purpose of having us serve Him. He has no doubt about serving God but he asks a straightforward question, “What is this?” (Ex. 13:14) In other words, hadn’t they completed their four hundred years starting from the birth of Isaac so that the time of the Exodus was correct? His father should teach him according to his level of knowledge and answer him succinctly, “‘It was with a mighty hand that Adonai brought us out from Egypt, the house of bondage.” (Ex. 13:14) In other words, (say to him), pay attention that God does not prevent good for those who walk in innocence. Indeed, God certainly redeemed us with a mighty hand from Egypt before the allotted time. This is the meaning of “with a mighty hand.” This was not from the birth of Isaac since the servitude had to take place in the land of Egypt first. If you were to think the count was from the birth of Isaac, why was the exile in Egypt necessary? It could have all taken place in the land of Canaan. It is necessary to say that the land of Israel was already promised to them. The Merciful One said to Abram, “In a land not their own.” In a considerably few years, God redeemed Israel from Egypt so that we might become God’s servants.",
+ "The one who lacks the intellect and is limited in thought does not know how to ask. To him his father says, “It is because of this that God did this for me…” That is,”Since we did not complete the 400 years decreed in the Covenant of the Pieces, God sanctified us with the Torah. In this way, “Sanctification cancels subjugation.”“Because of ‘this,’” (zeh) refers to the statement, “This (zeh) is my God and I will enshrine Him;” (Ex. 15:2) because God sanctified us and prepared us to serve Him. God acted with great compassion when He took us out of Egypt before the allotted time. The expression, “Because of this,” is also explained as at the time that matzah and maror are before us. Matzah is the bread of affliction reminding us that God redeemed us to serve Him. The subjugation to the four kingdoms is hinted at by the bitter herbs. Maror has the same gemartria as mavet, death, because exile is as bitter as death….we went forth before the predicted time for the purpose of serving God. This was the glory of Israel - Serving God would be a merit to us.",
+ "Let us now explain the questions of the four children and the answers given to each of them, in brief. The question that the wise child asks is set in the time of the Temple and the Jewish people were living in their own land. It was fitting to show signs of freedom and to rejoice even though we had been slaves to Pharaoh and had lived through a long and bitter exile which weakened them both physically and spiritually. We rejoice at what God did - we were slaves and God freed us. But now we are slaves again. This is what the wise child asks, “What are these testimonies, statutes and judgments which the Lord our God commanded you?” He says, “You and your ancestors are exhausted by the exile over many hundreds of years and suffering from the severity of subjugation to the kingdoms. What is the place of these signs of freedom that we went out from beneath the hand of Pharaoh? The parent answers wisely: these testimonies and laws are according to the laws of Passover. The Passover promises us that God will return and redeem us again with an eternal redemption. This is the meaning of the statement, “We do not eat anything after the Passover offering.” It serves as a hint that even without a Passover offering, the taste (of the Afikomen) is a sign that we will again offer the Passover offering and God will redeem us. That is why we continue to do it even during the harsh exile as a way to strengthen our faith in redemption. God will again lighten the darkness with a complete redemption",
+ "This foundation of this answer is based on the verses in the Torah, “We were slaves etc.” We will introduce what my grandfather and teacher taught in Hesed L’Avraham. The purpose of Israel’s subjugation in Egypt was because God knew that Israel would also be subjugated to four Kingdoms. In order that Israel should not despair of salvation, God caused them to be subjugated to Egypt first. Egypt was ruled over by Samael and Rahab who also ruled over all the nations of the world. If (Samael and Rahab) could not withstand Israel, how could the other nation and their angelic princes? This is the reason for the Torah answer: “We were slaves to Pharaoh,” who was extremely mighty due to his association with Samael and Rahab. The verse continues, “In Egypt”- Egypt was under the authority of mighty angelic princes. “And God took us out...and God performed...” (Deut. 6:21-22). The reason was to pressure us that God would do the same for every people, and to angelic princes who attempt to rule over Israel, for “If the cedars went up in flame, (what shall the hyssop of the wall do)?” It is for this reason that we have all the symbols of freedom. From the Exodus from Egypt we know with certainty that we will merit and live to see the coming of the Messiah. It is also the reason that we do not eat after the Passover offering. It reminds us that even if the Passover offering is no longer offered, its taste/reason (ta’am) remains and we eat it to celebrate redemption by God.",
+ "There is another way of understanding the wise child’s question and the answer given to him in the Torah. It is known that if Israel had delayed leaving Egypt even another second (God forbid) Israel would have become impure by entering the fiftieth gate of impurity. They would have had an entrance (to the impurity of Egypt) but no exit (from Egypt). The reason they escaped is that Moses, our teacher, had attained the forty ninth gate of holiness. As long as the redeemer attained an equal level of holiness to the level of impurity and husks, he could save them; but if they surpassed this level, Moses would not have been able to save them.
It is known that Rabbi Akiva reached the fiftieth level of purity; he excelled in wisdom and was complete in his learning so that God was with him. As a result he might say, “It is because of the wondrous greatness of the Exodus and its miracles, that Adonai our God commanded you (to perform these acts). For you did not attain the fiftieth level of purity (like me). However, I and those like me would have been able to understand the commandments because our strength is mighty enough to take Israel out of Egypt even if they had entered the fiftieth gate of impurity!”
We know from the sages that some of God’s commandments were known as statutes (chukim) since they are without any explanation because of our limited intellectual capacity. But really all the commandments have deep and meaningful reasons so that there are no commandments without an explanation. This is true even of the law of the red heifer whose explanation was not revealed even to King Solomon but was known to Moses. This is how the ancient one explained the verse, “For it is a statute (chok) for Israel; a ruling (mishpat) for the God of Jacob:” (Ps. 81:5) Even though it is a statute (a law without explanation) specifically for Israel, but in truth, they are not statutes but rulings (mishpat) for the God of Jacob (rulings which can be explained). It is something for which God has a reason but in our impoverished state, these laws are like statutes. A person with such wisdom among the Jewish people to whom God is so close and who has attained the fiftieth gate of holiness, knows the reason for every commandment and statue! Thus, that which is written, “What are these testimonies and statutes and rules which Adonai our God commanded you,” means they are statutes, testimonies and rules but you do not have the ability to understand their wondrous wisdom as I do. This person might say that the mysteries of the whole Torah are revealed before me so they are true rules of God and not statues (chukim). All the mitzvot of Passover are obligatory for you, even people without the intellectual ability to understand them which is not the case for me and those like me. Since I have attained the fiftieth gate of holiness and I am not obligated in this. Even if you had descended to the fiftieth level of impurity I would have been strong enough to take you out of Egypt since my strength of holiness is equal to your impurity.”",
+ "However if you analyze it this way, this is not right. For sages do not eat bread but only matzah and maror (on Passover) according to all the statutes of Passover! If Israel had reached the fiftieth level, they would have escaped through the Exodus, receiving the Torah and the reincarnation of souls. But if, God forbid, they had delayed leaving Egypt and the majority of Israelites had become impure by entering the fiftieth level of impurity then the blemish would have increased until even the most exalted holy ones of the tribe of Levi had become blemished. Where then would wisdom be found? No person would have merited holiness at all and the gates would have been closed. For, “When Israel rejects what is good; An enemy shall pursue him. (Hosea 8:3) Then the entire seed of Israel would have become impure. This is the answer in the Torah to the wise child’s question: “We were slaves to Pharaoh in Egypt by association with the angelic prince whose idol we worshipped as a nation within a nation. God had to destroy the heavenly array of angelic princes in order to take us out. He then gave us statutes and laws, etc. “It will therefore be to our merit before Adonai our God to observe faithfully this whole Instruction…” (To Rabbi Akiva we say,) It is through this means that you merited (to reach this spiritual plain). If we had delayed a bit we would not have received the Torah or reached his level, not even part of it. Therefore (wise child) do as we do, observing the rite of Passover.”",
+ "It is also possible that the wise child’s question is about the two symbols of slavery - matzah and maror - and the two symbols of freedom - dipping and leaning. Together they make four. It is to this that he alludes when he asks: “What are these testimonies …” The answer is, “We were slaves to Pharaoh in Egypt.” This hints at two: “Pharaoh,” the cruel king, and “In Egypt,” the wicked nation. Or else, “In Egypt,” the angelic prince of Egypt who we worshipped so that we were subjugated to Egypt both body and soul. For them we have two symbols of slavery: matzah, which hints at the physical slavery, and maror which alludes to the subjugation of the soul, as Rabbi Moshe Alscheich of blessed memory explained on, “They embittered their lives.” (Ex. 1:14) Then, “And God took us out of Egypt with a mighty hand...and commanded us to follow all these statutes,” (Deut. 6:20-25) In this way we became free physically and spiritually, for God in great compassion sanctified us with His commandments. Among them were two symbols of freedom for the redemption of our souls and our bodies. Let us all say before God, Halleluyah!",
+ "It is probable that the wise child’s question is the first examination in connection with the statement, “One asks and teaches (the laws of Passover) thirty days before Passover.” The sages said that Moses decreed that Israel should study the laws of Passover before Passover and the laws of Sukkot before Sukkot. (See Rabbi Joseph Caro, the Beit Yosef, S. 429) This was to take place thirty days earlier because of the sacrifices and the decree was never removed. Later authorities pointed out that there are sacrifices on the other holidays such as pilgrimage and rejoicing sacrifices. This child asks, “What are these testimonies...which Adonai our God commanded you,” that is, those who dwell in the darkness of the exile. It made sense to begin studying the laws of Passover thirty days earlier when the temple existed. It was necessary to study thirty days prior to Passover because of the Passover offering but now, when we are in exile, what is the purpose of beginning thirty days earlier? Further, it says thirty days for all the festivals and what is the purpose for the other festivals? To this one answers “Just like the laws of Passover.”That is, there are sacrifices on all the holidays such as the burnt, pilgrimage, festive and joyous offerings so one must begin thirty days before. And if you argue, now that there are no longer sacrifices, you should know that the tradition has not been uprooted. Don��t we see this in the statement “One does not eat an afikomen after Pesach?\" Now, we say, \"One does not eat after the afikomen,\" or after the matzah, as a reminder, and that the decree of studying the laws of Passover still stands today."
+ ],
+ [
+ "Summary: Chida points out a number of things based on the text regarding the wicked child. First, he is filled with rage - and he is answered with anger. Second, his question reflects a deep understanding of Jewish law. The Passover offering is one of only two positive commandments for which the punishment is karet, incision, or being cut off from the Jewish people. Why should the punishment be so serious in these cases, he wonders since God already promised to redeem us from Egypt? The rejection of the Passover offering (and circumcision) however reflect an unwillingness to give up idolatry. Interestingly, Chida compares the Torah’s answer to teh wicked child to that of the Haggadah. The Torah’s answer is offered without the anger we see in the Haggadah.
The wicked one, what does he say? “What is this service to you?” He says ‘to you’ not ‘to me…’ Since he excluded himself from the community he has denied the cardinal principle of Judaism. Therefore set his teeth on edge by telling him: “It is because of that which Adonai did for me when I went forth from Egypt.” ‘For me’ and not ‘for him;’ had he been there he would not have been redeemed.
The wicked one watches and grinds his teeth in anger. In his wickedness, “he scatters deadly firebrands, arrows, like a madman.” (Prov. 26:18). (He asks,) “There is no penalty of karet for any other positive commandment; why is there one for failing to offer the Passover offering? Isn’t it a positive commandment? We find this penalty only in the case of the Passover offering and circumcision! The impure one expresses surprise and says, “What is this rite to you, since according to your opinion there is only karet for those who transgress negative commandment? The Passover offering is a positive commandment and one who neglects it does so by sitting and doing nothing. (not by performing a forbidden act) Why is the Pesach offering different from other positive commandments? His fury is expressed when he says “To you” instead of saying “to him” since he separates himself from the community and thereby denies a principle of faith.
Thus we answer him: Is not the purpose of the Passover offering the rejection of idolatry? As the sages said, “Go set aside the lamb for yourself...” (Ex. 12:21) Separate yourself from idolatry and offer a lamb for God’s commandment. Since he sets himself apart from the community by denying this commandment it is as if he worshipped idols; this is what is meant by a denial of the basic principle. He also casts doubt on the mitzvah of circumcision which is also a denial of God. This too is a positive commandment for which the penalty is karet. His error is thinking that there shouldn’t be a penalty of karet for the Passover offering, and then saying the same for circumcision. Actually, the reason we went out from the land of Egypt was for the merit accrued through the blood of the Passover offering and of circumcision. The wicked one questioned the legitimacy of the two types of blood, Passover and Circumcision. If he had been in Egypt he would not have been redeemed!",
+ "It is possible that in his wickedness, he sought to uproot all the commandments related to Passover, using the verse, “they shall be enslaved and oppressed for four hundred years... in the end they shall go free with great wealth,” (Gen. 15:13-14) He asks, “From the beginning God told Abraham that they would leave Egypt after 400 years so what is the point of all these commandments as a means of leaving Egypt and all the praise for the Exodus? God had already promised to bring them out.” That is the point of his question, “What is this service to you?” The one who answers him becomes angry and says, “‘To you’ and not ‘to him’ since he separates himself from the people of Israel and denies the fundamental principle. The heretic asks, “What is this service to you,” because he doesn't believe in the Torah. Therefore you should set his teeth on edge by saying, “It is because of this which God did for me...if he had been there he would not have been redeemed,” since he would have died during the plague of darkness.",
+ "I saw that Rabbi Isaiah of Trani the Elder, in Nimukei Chumash on the Torah, (Parshat Bo), writes, “What is this service to you? To you and not to him. We have explained that this is the question of the wicked child who asks a question by saying, ‘to you,’ and not ‘to us.’ It has been asked, isn’t it written in Parshat Vaetchanan, `When your child asks you…that Adonai our God has enjoined upon you…” (Deut. 6:20-21) One might explain that there the child includes himself in his question by saying, ‘Adonai, our God,’ while the wicked person doesn’t include himself by saying ‘us.’ Rather he says ‘to you.’' Further, I was surprised that the wicked child asked, “What is this service to you,” and he answers ‘We do not eat an Afikomen after the Passover offering.’ Why does he need to say this and why does he repeat it? One might say that even though this child is wicked, in his cleverness he asks this question because he notes that we eat two sacrifices: the Passover offering and the Chagigah offering. Yet the Passover offering is eaten after the Festive offering which satiates our hunger. As a result he asks, “Isn’t the Passover offering the essential offering of the day; so why do we eat the Chagigah offering first to satiate our hunger and not the Passover offering which is more important. Because of this we say to him, “We do not eat an Afikomen after the Passover offering.",
+ "Behold this version of the text of Rabbi Isaiah, ‘One does not eat the Afikomen after the Passover offering,’ is new. And I do not know where the Rabbi found it. The questions of the four children and the answers appear in the Mechilta, at the end of Parshat Bo but it is like our version of the text except for a few variations in the text, Still, Rabbi Isaiah’s explanation of this passage applies to the wise child and it is offered there by Rabbi Kolonymous, when he writes, “This is what Rabbi Isaiah has written.” It would appear that Rabbi Isaiah in his commentary to the Haggadah changed it from his explanatory notes in the Torah commentary and wrote this explanation regarding the question of the wise child.",
+ "A problem was raised by Rabbi Isaiah regarding the wise child’s question, “Which Adonai our God commanded you,” that the wise one did not say, “commanded us,” He answers this question by saying that the wise child included himself in the community by saying “The Lord our God.” I heard similar answers from other commentators who said that the wise child mentions God while the wicked one doesn’t. The sages quoted a clear statement, “I found that wisdom is superior to folly as light is superior to darkness.” (Ecc. 2:13) That is, there is an addition in the words of the wise child that the wicked fails to mention: the wise child mentions God, as in “Light is superior to darkness.” In Genesis “God calls the light day but the night darkness.” In the case of light God is mentioned but not with darkness.",
+ "As this has been explained, one must also explain the answer of the wicked child in Parshat Bo. It states, “You shall say, ‘It is the Passover sacrifice to Adonai,” (Ex. 12:27) There is no hint of complaint on the part of question (in the Torah) while the Maggid portrays the questioner as pouring out hot wrath when he says, “What is this service to you?” Also the Maggid connects the question to the wicked child but he does not bring the answer t in the Torah. It might be that the answer is also related in the Torah, Parshat Bo, “And when your children say, ‘What do you mean by this rite?’ you shall say, ‘It is the Passover sacrifice to Adonai’...The people then bowed low in homage.” (Ex. 12:26-27) One might compare this with the passage in Parshat Vaetchanan (Deut. 6:20) containing the question of the wise child where it is written, “When your child asks you…” or Parshat Bo (Ex. 13:8), “You shall tell your child…” the one who does not know how to ask, and at the end of the same portion, “And when, in time to come, your son asks you, saying, ‘What does this mean?’” (Ex 13:14) which is the question of the simple child. Why in the case of the wise, simple and the one who cannot ask, are the questions formulated in the singular, “Your son,” while in the case of the question posed by the wicked child, is it written in the plural, “And when your children ask you?” Just the opposite - it should have been written in the plural for the wise child and in the singular for the wicked child!
Furthermore, for the wicked child it states, “And when (v’hayah) your children say,” and the sages have said in general that whenever a verse begins with the word v’hayah, it suggests something happy. Yet what joy does the wicked child bring? Can one find a place where the language v’hayah with happiness since it is associated with broken sighs? And what father rejoices at the burial of his wicked child? Would the child’s mother and father rejoice if they found a place to bury their wicked child? Furthermore, it is written, “The people then bowed low in homage.” Rashi explains, “They bowed in thanksgiving for the tidings of the approaching deliverance, the promise of coming into the land, and regarding the children whom they would have.” This seems strange since the tidings regarding children are evil tidings since the children turn out to be wicked and there is no place where bowing low is associated with sorrow and sighs.
It would appear that the expression, “What is this service to you,” is not definitely associated with evil. If a righteous person who is associated with sanctification says, “What is this service to you,” we would not necessarily judge him negatively and say that hit is heresy and that he denies the fundamental teachings of Judaism. Rather we would say that we are obligated to judge him favorably so that he was not drawn to evil. We presume that he is righteous. But if he is wicked, we would presume that he was acting wickedly and assume that this statement “What is this service to you,” is an incriminating statement, and that he removed himself from the community of Israel. It is because of this that the Torah changes the language here and says, “And when your children say…” using the plural language and using the word v’hayah which is associated with joy. Also the answer states, “You shall say, It is a Passover offering,” using the Hebrew word Amar which is conciliatory, so that they will think that their children can be righteous, even as they say, “What is this service to you. One should not judge such children harshly and one should presume (the best about them). The parents should answer them in a conciliatory fashion, “It is the Passover offering…” We conclude that it is the wicked person who asks, “What is this service to you,” an unpleasant question, and that he is removing himself from the community by denying the basic principles of faith. In the language of the answer, however, we use the plural, the language of joy, as well as conciliatory language in order to ‘sweeten’ the question. In this way we presume that it is a wicked person who says this. Certainly he asks this question with wicked intentions and therefore we answer him hashly, but we also say, “And the people bowed in homage.” This implies that it is good tidings that the children may turn out to be righteous... From this, the sages conclude that this is the wicked person’s question (in the Haggadah). For if it is the wicked person asking, “What is this service to you,” then we must cast guilt upon him by, “breaking the jaw of the wrongdoer,” blunting his teeth by speaking harshly to him. Therefore, the Magid of the Haggadah does not quote the answer in the Torah. Scripture speaks of the children of Israel as all coming from good stock. From there we learn that if the question belongs to the wicked one then the answer should be direct and bitter, turning away from him. Thus we have explained everything!",
+ "Rabbi Haim Abulafia, wonder of the generation, of blessed memory, author of Sefer Mikra’ei Kodesh (Page 6) explains, “What is this rite to you - the intercalation of the year,.” to mean ‘You may intercalate’ the calendar at any time you want. (The statement goes on to say) “...It is because of this right of intercalation which God gave me,” as is stated, “This month shall be the beginning of months to you.” (Ex. 12:1) God says, “Until now intercalation was in My hands; now I am placing it in your hands, as it is written, “When is Rosh Hashanah? God says, “You and I will ask the earthly court.”” The wicked person assumes that in order to set the calendar God took us out of Egypt. This is heresy! (See what Rabbi Abulafia wrote there at length.) One can explain this matter: “The commandment of “This month shall be to you,” was a foundation stone and the first commandment. Yet it is written that in our poverty we worshipped idols in Egypt. We could make the claim - if the Holy One wanted to rid us of idolatry, why didn’t he simply abolish it since they believed that acts of god were greater (than acts of human beings.) Now when all the Israelites saw that God brought judgment upon the gods of Egypt they might have come to the false conclusion that acts of heaven are greater (than acts of human beings) and if God didn't want idolatry why didn’t He just abolish it? God brought about judgements against the gods of Egypt. Rather God brought vengeance upon Egypt because they tried to destroy us and so he judged their gods.But the worship of idols itself didn’t matter to him. This (conclusion) caused the destruction of the cornerstone of our Torah. Therefore, the first commandment which we received, “This month shall be to you” was given to the court to teach that human actions are better and so they should not conclude that we can worship idols. Now, the wicked person doubts the commandment of intercalation of the calendar since he concludes that the acts of God are better and because of this he errs regarding the intercalation and denies the principles of faith particularly regarding idolatry by claiming if God didn’t want idolatry why didn’t God just abolish it? Because of this you should say, “To You and not to him,” because he removes himself from the community by denying the basic principles of faith. He says, It is because of intercalation that I am of the opinion that human actions are preferable. I separated myself from idolatry, I circumcised myself twice in order to uproot the assumption that acts of heaven are preferable, as I will explain later. If the wicked person had been there, he would not have been redeemed since he held that acts of heaven are better and he would not have performed the Passover offering or circumcised himself. Without the blood of Passover and the blood of circumcision his blood would have been on his own head. He would have been polluted in the very place he should have been redeemed.",
+ "Our teacher, Rabbi Yosef David, told the following story regarding the students of the Ari: in the time of Rabbi Chaim Vital, of blessed memory, an individual injured himself on the first night of Passover. They asked Rabbi Chaim Vital, how this could be - doesn’t the Torah promise that the night of Passover will be “A night of watching” (leil shemurim). How could it be that a person should break his leg on the joyous and holy festival? Rabbi Vital revealed the mystery that the man had committed a transgression on that night and therefore suffering came upon him. It would appear that it is written “a night of watching” specifically for those who have not transgressed. If one continued to sin on the night of Passover, this night is not a “Night of watching for him….. The truth is it is watching “For you,” but not “for him” because he has transgressed on this night. If he had been in Egypt he would not have been redeemed because he transgressed and was no longer protected. These are the words of Rabbi Yosef David.",
+ "From this we can correctly explain the language of the Torah, “That was for Adonai, a night of watching.” (Ex. 12:42) When is the night of watching? It is a night “For Adonai;” that is, it is a night that is sanctified and set apart for God through the fulfillment of commandments. Only then is it a night of watching. But if it is not “for Adonai” if they commit transgressions on this night. It isn’t a night of vigil/watching for those people who devote themselves to their animal appetites and do not act like those among the people of Israel who busy themselves with the laws of Passover, matzah and maror to fulfill the commandments so that the night of vigil is upon them."
+ ],
+ [
+ "Summary - The Simple child’s question is not as simple as it seems at first: “What is this?” Because of his purity of heart he is given permission to ask about anything regarding Passover and the Seder. He wonders about why it is necessary to have two symbols of slavery and two of freedom, and what the significance of the haroset is. Chida goes on to analyze the full passage in Exodus from which this question is taken. Of special interest is the question regarding the first born women - why weren’t they sanctified like the first born men.
The simple one, what does he say? “What is this?” (Ex. 12:26) You shall say to him, “With a mighty hand Adonai brought us out of Egypt.
The simple child is given permission to express himself and ask about anything, “What is this?” since there are other things which we do. There are two symbols of freedom and two symbols of slavery at the Seder: matzah and maror are symbols of slavery while dipping and leaning are symbols of freedom. Why are there two symbols (of each)? It should have been enough with just one symbol. The father gives a simple answer, “It was with a mighty hand that Adonai brought us out from Egypt, from the house of bondage.” (Ex. 13:14) This is the essence of the Exodus and further it was performed with a strong hand; therefore we have two symbols of freedom. God took us out of Egypt from beneath the control of the heavenly prince known as Egypt, as the sages state regarding the verse, “the Israelites caught sight of Egypt advancing upon them.” (Ex. 14:10) And also from the house of bondage - the Egyptians, the nation to which we were enslaved. We were enslaved to the heavenly prince and to the nation, so we have two symbols of slavery.",
+ "It is also possible that in his innocence the simple child asks, “How could God smite every first born, taking justice into His own hand? The answer is, “With a mighty hand God took us out.” That is, with great strength God took us out because if God hadn’t and we had delayed even one more second in Egypt the impurity of Egypt would have clung to us, lowering us to the fiftieth level of impurity. The name of Israel would have been obliterated, God forbid. In a place of great loss a person may take justice into one’s own hand.",
+ "Or maybe the simple child asks, after making the charoset, a reminder of the mortar, why was it necessary to have maror, which alludes to the verse, “They embittered their lives?” We have already hinted at the matter of “making bricks with mortar, and sorts of tasks in the field,” (Ex. 1:14) with the charoset. The father answers, “WIth a strong hand God took us out.” Chozek yad, “With a strong hand.” The harshness of subjugation helped us complete the slavery; therefore, we have something special to hint at the harshness of the slavery - the maror is an allusion to “They embittered their lives.” This was essential to the Exodus.",
+ "It is possible to interpret the rest of the verses at the end of Parshat Bo, as an answer to the simple person. It is written: “You shall say to him, ‘It was with a mighty hand that Adonai brought us out from Egypt, the house of bondage. When Pharaoh stubbornly refused to let us go, Adonai slew every first-born in the land of Egypt, the first-born of both man and beast. Therefore I sacrifice to Adonai every first male issue of the womb, but redeem every first-born among my sons.’ And so it shall be as a sign upon your hand and as a symbol on your forehead that with a mighty hand Adonai freed us from Egypt.” (Ex. 13:14-16) One might think, before beginning “With a strong hand God took us out,” the verse should have begun, When Pharaoh was harsh, “God took us out with a strong hand.” Further, one wonders why God did not command the firstborn females to also sanctify themselves since the Egyptian firstborn females also died in Egypt as the sages state, “All the first born females died in Egypt except Batya bat Pharaoh who was saved through the merit of Moses. Among the Acharonim, there are those who say that firstborn women should also fast on Passover Eve. If this is so, why weren’t the female firstborn set apart and sanctified (like other firstborn)? Do we not set apart other first born animals, even the first born of the asses were sanctified though they are impure animals. After some time I came upon Sefer Maaseh Rokeach (a commentary on the Mishnah) by Rabbi Eliezer of Cracow, of blessed memory. The Rabbi explores why the women did not practice pidyon. He answered that there was a debate in the upper world saying “as these, so these. Since the males were condemned (for worshiping false gods) they needed redemption. But there was no condemnation of women for, as is known, it is because of righteous women that we were redeemed from Egypt. Therefore there was no danger of them dying like the males who were denounced and so God saved them. See what is written there at length in Masechet Bechorot.",
+ "A Midrashic interpretation of the text is offered: the sages said that harshness of subjugation in Egypt shortened the time that the Israelites were enslaved. Since the Israelites were considered children to God, God caused the harshness of subjugation to subtract from years of slavery. It can be compared to a king who became angry with his son and banished him. Anyone who treated the son with kindness during the time that the king was angry, found favor before the king. But if the son had been a slave, kindness would have meant nothing to the king. Anyone who caused suffering to a slave and avenged him would have been judged praiseworthy. This is similar to what Rabbi Akiva said in a discussion with Turnus Rufus (chapter 1 of Baba Batra): as the heavenly prince of Egypt said Israel was “a nation within a nation;” (Deut. 4:34) so that the Israelites were idolaters just like the Egyptians. It was necessary to prove that even the wicked of Israel who worshipped idols and the ignorant who had no understanding were considered God’s, “children.” This is why their redemption was necessary: most of the Israelites were idolaters and ignoramuses at that time who lacked understanding. But God desired for the sake of His righteousness that the first born of Egypt be stricken - even the first born of the animals - to teach that even animals that were first born had to die. This was proof that since Israel are God’s children, even if they acted like animals, they were still judged as God's children. The first born asses were also killed if they were “firstborn;” so too, ignorant Israelites were precious and excluded from the final plague (even if they acted like asses). (See The author of Mishnah LaMelech, on the Mishnah Torah, Laws of Slaves, chapter 3 writes that a kohen who is ignorant, has no holiness.) Since all are God’s “children,” and are considered first born as Scripture states, “Israel is my first born child,” (Ex. 4:10) the harshness of slavery was shortened - including for the wicked and the ignoramuses. As a result, the completion of the the slavery arrived when it did. Because of this, our Creator commanded us to sanctify the first born of human beings, animals and even asses to teach that human beings who act like animals and asses are still called firstborn. This was essential for the Exodus - God smote the animals and the asses to show that just as they were among those who faced the bitter cup of death, so too were the wicked who were compared to animals (See Ps. 49:13) and the ignorant. They are all called firstborn and what evil was done to them was taken into account when the time of the redemption was pruned. (Song 2:12)",
+ "Based on this reasoning it is possible to understand why the simple child asked the question in his simplicity, “What is this?” That is, he is asking, “What is the reason for the sanctification of the first born animals?” And if you answer that it is because all the first born animals in Egypt died this is still difficult - what was the reason for smiting the first born animals in the first place? The reason why the first born of the other male and female slaves were punished was because they rejoiced in the suffering of the Israelites who were enslaved with them. But why animals? And even more, what did the first born asses die in Egypt and why sanctify the first born asses who were impure? His father says to him, “It was with a strong hand that God took us out of Egypt;” that is, God took the Israelites out with a strong hand because it was before their time to leave Egypt. This was the reason for the harshness of subjugation. The harshness hastened the time of redemption because the Israelites are the children of the living God. Pharaoh refused to send us out because we were also idolaters and were considered like lowly animals of all the slaves. The ignorant of Israel were also like asses and it was found that like the Egyptians they sinned through idolatry. It seemed obvious to the Egyptians that the idolaters and ignorant should not have the status of God’s “children” so that the harshness of their exile would not be taken into consideration. To show their error God smote all the first born, even the animals and asses. This was to show that even first born asses were taken into account; how much more so the wicked and the ignorant of Israel who were still considered God’s children, as the verse states, “Israel is my first born child.” As a result, the harshness of the subjugation hastened Israel’s early redemption to show that every Israelite had the status of a firstborn. Since the Exodus from Egypt was related to the harshness of slavery, “It shall be a sign upon your arm and frontlets...because with a mighty hand God took us out of Egypt before the allotted time, including the wicked and ignorant. Therefore all of them were obligated to put on tefillin to remind them of God’s wondrous acts. God is with us because all of Israel are children, even the wicked and ignorant, as has been said.",
+ "Returning to our introduction, it is possible to explain the statement midrashically, “Israel is my firstborn child. I have said to you, ‘Let my child go so that he may serve me.” (Ex 4:22-3) Also Moses said, “Let my people go so that they may serve Me.” (Ex 7:16, 19; 9:1, 13) This matter is discussed in the Jerusalem Talmud in the eighth chapter of Berachot, “One who is waited upon by a Kohen is guilty of defrauding sacred property.” A question is raised in Hagahot Maimoniot (in the third chapter of Mishnah Torah the laws of slaves) based on Rambam’s statement, “A Kohen who becomes a slave cannot have his ear pierced because he would then be disqualified from the priesthood because of a blemish. In the Hagahot Mordechai in Gittin it is explained that the case in the Talmud is different since one chooses to forgo his honor may do so. In Sefer Yad Aharon (Orech Chaim 128) writes that there is no problem for a Kohen who becomes a slave since the court sold him as punishment for having stolen. It would seem that the answer (of how a kohen could be a servant) is that after six years even if it is his desire to continue to serve his master, he may not do so because he cannot have his ear pierced and thereby forgo the priesthood because of a blemish. When the time that the court sold him for is complete, and he still wants to serve, he is not allowed to do so because a kohen who serves a person is guilty of misappropriating God’s property (ma’al). The author of the Mishneh LaMelech, commenting on the laws of slavery in the Mishneh Torah, suggests that it is speaking about an ignorant kohen. According to the opinion of the Ribash the Talmud is talking about a kohen who has no authenticated lineage. According to the opinion of Rabbeinu Simchah who is quoted by the Mordechai in chapter 5 of Gittin, this is implied by the fact that a kohen cannot give permission to someone else to lead the Grace after meal unless the person is his teacher or someone of higher status than him.
Now, until Aaron and his offspring were chosen for the priesthood, all the first born were considered the kohanim. When the moment of reckoning based on the Covenant of the Pieces came about, the Egyptians forced the Israelites to serve them even though they considered themselves firstborn, as scripture states, “Israel are my first born children.” Since the firstborn were considered kohanim and it was considered misappropriation for them to serve the Egyptians. As long as the Covenant of the Pieces was not fulfilled as God had decreed, they had no rights and so it was permissible for them to be enslaved by the Egyptians and serve them. The Israelites were considered like kohenim who were sold into slavery by the court. It was permissible for the buyer to use his services. The moment the decree was completed, Israel returned to their holy status and it was forbidden for anyone to use their service - to do so was misappropriation of God’s property (ma’al). This is the significance of the statement, “Israel is my first born;” they had the lineage which allowed for the statement, “Let my child go so that he may serve Me.” specifically serve Me, since it is prohibited for a kohen to serve anyone else since this would be ma’al. Similarly, Scripture states “Let my people (ami) go that they may serve ME;” that is, the word ami is an expression used for Torah scholars, as in the verse, “Declare to My people (my Torah scholars) their transgression,” (Isaiah 58:1 see Rashi ad locum ) That is: even though it might have occurred to you that they are ignoramuses, this is not so. Rather they became scholars the moment they received the Torah, “And all your children shall be disciples of Adonai. (Is, 54:13) Anyone who attempts to learn Torah is considered like one who has learned Torah. They are not exempt because of lineage or ignorance so that one can use their services… This is what the sages implied regarding the verse, “at the end of the four hundred and thirtieth year, to the very day…” since the end had come God did not prevent them for even one second (from leaving). Once the end of the decree had come, they could not serve the Egyptians of their own will or even with simple tasks because one who uses the services of the Kohen is considered guilty of misappropriation of their service. This is so according to those who hold that a kohen is not allowed to forgo his priestly status.",
+ "It is possible this is the meaning of the verse, “Israel is holy to Adonai, first fruits of His harvest. All who ate of it were held guilty; Disaster befell them, declares Adonai.” (Jer. 2:3) It implies that Israel is holy like the Kohanim and were, “the first fruit of the harvest” - were considered to be first born and kohanim. “All who ate of it were held guilty,” - one who makes a kohen serve him is considered to have misappropriated God’s property. Even though the Israelites were in Egyptian exile for hundreds of years, to this one may say, “Disaster befell them (the Egyptians), says Adonai. Even though God decreed this, God treated them like a kohen who was sold by the court for his theft so that it was permissible for the kohen to serve others. But this was set for a set number of years that God decreed upon them to serve others.",
+ "Another answer is hinted at in the question of the simple child and the verses in Parshat Bo which we analyzed above. Since the first born females also died in Egypt during the plague of the first born, why weren’t the first born Israelite women also sanctified? The answer to this question is based on what is written in the recently published book, Yaarot Devash. The author writes that the seventy offspring of our forefather Jacob who went down to Egypt corresponded to the seventy nations and their angelic princes. Only the angelic representative of Egypt was female, as is written, “I have likened you, my darling, to a mare in Pharaoh’s chariots.”(Song 1:9) Corresponding to the angelic representative of Egypt, Yocheved was born between the walls (upon entering Egypt), thereby completing the number of seventy descendents. Like the prince(ss) of Egypt, the seventieth descendent of Jacob was female. Therefore, while Pharaoh reigned over Egypt , he was reigned over by a feminine. Heavenly representative. That is why he said, “Let every girl live,” (Ex. 1:22) since the angelic princess watched over them. And it was for this reason that Yocheved gave birth to Moses, and that she was born in Egypt. From Yocheved the one who would negate the angelic princess of Egypt was born. That is also why all of the firstborn Egyptian women died during the tenth plague. This is the essence of his lengthy explanation. It might be that the firstborn women of other idolatrous nations who were in Egypt (there were members of every nation present in Egypt) did not die; only the firstborn males of other nations died. This is what is stated in Shemot Rabbah, chapter 18, “the first fruit of their vigor,” (Ex 18:3) - The first drop that were female firstborns also died,” that is, the firstborn Egyptian women. This is the meaning of the verse, “He struck every first-born in Egypt, the first fruits of their vigor in the tents of Ham.” This implies that the male firstborn in Egypt died including of the nations; in addition to them, God smote “the vigor in the tents of Ham” - specifically the Egyptian women. If this analysis is correct then (we must ask) - weren’t the Israelites also guests in Egypt and therefore should have been judged like the other nations. If so, then only the males would have died and not the females just like the female firstborn of the other nations! It is for this reason that God commanded that only the firstborn males needed redemption because God had saved the male firstborn from dying in Egypt, and God did not need to save the firstborn females. The female firstborn did not need redemption and that is the essential reason why the firstborn women do not have to fast on Passover eve.
The simple person asks about “What is this,” when he sees the firstborn male animals are sanctified but not the female ones. He asks like a person who cannot articulate his question. He receives the answer, “With a mighty hand…and God smote all the first born of the other nations - the male ones specifically. Only the female Egyptian firstborn died so the Israelite female firstborn do not require redemption. This may be because the angelic representative of Egypt was female as Scripture says, “On that day, the Egyptians shall be like women….” (Is. 19:16) as is explained in Exodus Rabbah 8:2."
+ ],
+ [
+ "The One who doesn’t know to ask - you open for him, as is written, “You shall tell your child on that day, ‘It is because of this that God did for me when I went forth from Egypt.”"
+ ]
+ ],
+ "Yechol Me'rosh Chodesh": [
+ [
+ "One might think that the obligation to discuss the Exodus begins on the first day (of the month of Nissan.) Therefore the Torah says, “You shall tell it to your child on that day.” One might have thought that “On that day,” implies the day time. Therefore the Torah says, “Because of this,” “Because of this” implies that one must do so (tell the story of the Exodus) at the time when the matzah and the maror are in front of you.
The one who is unaware among the children angers his father because his son is an ignoramus. When he sees this, he is distressed. The Maggid advises the parent, “You (Aht) open for him.” This statement begins in the feminine because the father’s distress grows when his child expresses nothing. As a result, his strength is weakened like a woman. This language is borrowed from the verse, “If You (Aht) would deal thus with me, kill me…” (Num. 11:15) And since it states, “You shall tell your child on that day, saying….” This implies that the father makes these pronouncements with all his might, hoping to arouse this child to listen to the teachings. Thus, we tell him even if the child does not know how to ask, there is still an obligation on the parent to tell him.
\"I have heard in the name of some commentators the following: “One asks about and teaches the halakhot of Passover thirty days before Passover. Rabban Shimon ben Gamliel says: One begins studying halakhot two weeks before a Festival.”191 The rishonim192 raised a difficulty with this since Moses decreed that the people should study the laws of Passover on Passover, the laws of Sukkot on Sukkot and the laws of Shavuot on Shavuot.193 The Ran194 explains that Moses decreed that one should study the laws of the festival on the festival to mean one should do so within the period of the holiday - either thirty days or two weeks according to Rabban Shimon ben Gamliel. Thus, in the case of two students who ask, one on the subject of the holiday and who doesn’t ask a question germane to the holiday, they are required to answer the holiday question first. From the beginning (of Nisan) we answer questions germane to this period. Now the passage asks - if it occurs to you that Rosh Chodesh is the time for asking germane questions, why does Scripture say, “On that day?” From this we may conclude that we are speaking of the child who doesn’t know to ask, for if we were talking about a wise or a simple children who asks questions, then it would diminish the telling since it is specifically from Rosh Chodesh that a student is required to ask questions that are germane to Passover. So why does it say, “On that day?” This must be speaking about the child who doesn’t know to ask. For him Scripture states, “You shall tell him” - You yourself shall tell him even without a question. This is the one we are speaking about, it is not from Rosh Chodesh when students ask questions. (The Haggadah then states, “if it is on that day; let him ask from the day before…” that the father can teach him. From this we can conclude that if he has a little knowledge, we might start teaching him from the previous day and then his father can involve him on that night. But if he has no knowledge, it would not help to teach him the previous day.
One must speak to the child on the night of Passover.. If you taught such a child from the previous day it would not help them. You are obligated to speak to him at the time when the matzah and maror are placed before you. Then it does not diminish for he is like one who asks himself...\"",
+ "It might be that the statement, “When the matzah and maror are placed (before you)” alludes to what has been said - matzah is a reminder of slavery and maror is a reminder of the harshness of their treatment. This is the essence of the redemption and it is why the Haggadah is recited when the matzah and maror are placed on the table. One might also say matzah is a reminder of the subjugation of the body since this is the slave’s food; and the maror is a reminder of the subjugation of the soul as Rabbi Moshe Alshich stated regarding the verse, “They embittered their lives with hard labor.” (Ex. 1:14) The life of a person is one’s soul. The tremendous wickedness of the idolaters in Egypt was that they subjugated the Israelites and embittered them by making them worship idols; this led to the destruction of their souls. The statement, “They embittered their lives,” alludes to the spiritual bitterness of Israel who were forced to worship idols. This is alluded to by maror, whose gematria is 446, like mavet, death. The Haggadah is recited when matzah and maror are placed before us so that we will remember what happened in Egypt, that we were nearly annihilated both spiritually and physically had it not been for the blessed One, our savior. When one says Baavur zeh, “Because of this,” one points one’s finger (at the Seder plate) so that the Exodus will be present in one’s heart always. It is a commandment to remember the Exodus always all the time but one actively remembers when matzah and maror are before you and you tell the story. See what we have written above regarding the passage regarding Rabban Gamliel who says, “Anyone who does not mention these three things…”",
+ "“Because of this...” Rabbi David Abudraham writes that the gematria of zeh, this, is 12, for the twelve commandments we perform on Passover eve. They are: four cups of wine, haroset, karpas, the two washings of the hands, motzi, matza, maror, and korekh. But there are those who question including the two washings since the first washing is not a commandment and that we do not recite a blessing over it. Its purpose is to make sure the hands are clean, as Tosofot states in Arvei Pesachim (ch. 10). Rather it seems to them that one should remove one of the washings and put in the recitation of the Haggadah ( as the 12th commandment) since it is one of the positive commandments, as Rambam writes. But this is not a issue for Abudraham because there a number rishonim who claim that one must wash one’s hands any time we dip something in liquids, as the Tur and the Beit Yosef, Orech Chaim, chapter 158 state. It is also stated in Orchot Chaim, the laws of Passover eve, S.13 who states that the majority or decisors hold that one blesses over the washing before karpas. It would appear from Abudraham that his opinion is that one recites a blessing as anyone can see. We, however. say that since there is a doubt (about whether or not one should do so), we do not recite a blessing. Even though there is a controversy in this matter Abudraham writes properly in this matter since it is his opinion and that of the decisors , and thus there are two washings of the hands mentioned. He did not wish to include the telling of the story of the Exodus because the other commandments involve physical acts and the telling of the story is a commandment which involves speech.",
+ "At first it would seem that there is reason to be concerned about what is written in Orchot Chaim, laws of chametz, number 114: the sages state: one who eats matzah on the eve of Passover is like one who has relations with his fiancee (before the wedding)… Just as a groom says nine blessings (as part of the wedding): the blessings over wine, the betrothal blessing, the second cup of wine, and the six wedding blessings, so too one says nine blessings before matzah. The author of Shibolei Haleket, Sefer Tanya and the responsa of Rabbi Y Weil, Chapter 193 draw the comparison that just as the groom must recite seven blessings before the wedding, so one must recite blessings before eating matzah. (This is also found in Raya Mehemna, Parshat Pinchas, Page 151..to recite seven blessings on the eve of Passover.) It would seem that the reason that the sages said ‘before the groom lies with his fiancee’ is because she is already betrothed. Since this is so, they have already recited the blessings of betrothal so there are only seven blessings remaining. The author of Orchot Chaim counts ten blessings because according to his point of view they also recited al netilat yadaim (the blessing for washing the hands) for the first washing which would make ten: three blessing for the Kiddush, blessing for washing, karpas, Gaal Yisrael for the Haggadah, the second blessing over the wine, the second washing, motzi and matzah. This would make ten blessings! One might answer that what one finds in Chok Yaakov, Ch. 479, is that it should be the number seven..."
+ ]
+ ],
+ "In the Beginning Our Fathers Were Idol Worshipers": [
+ [
+ "Summary: As the Haggadah continues the telling, Chida draws on concepts from Jewish law and lore to wrestle with the question of how long Israel was enslaved. In Genesis 15:13 God tells Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed 400 years.” Elsewhere we are told that they left after 430 years (Ex. 12:40) and the conventional rabbinic calculation is that they were only enslaved 210 years (See Genesis Rabbah 91:2). So which number is correct? Here Chida draws on two notions. First, Israel’s enslavement was atonement for their distant ancestor’s sinful actions as idolaters. And second, that the years of exile had to begin from the time that Jacob and his family descended to Egypt. Jacob’s family was only in Egypt 210 years. That leaves us with the problem of accounting for the additional years decreed in the Covenant of the Pieces. Chida debates whether Abraham and his offspring were judged not as Noahides or as Israelites/Jews. He also draws on the notion of reincarnation to explain why later generations might have to atone for the sins of earlier generations.
At first our ancestors were idolaters but now the “One who is present” brought us closer to His service, as it is written: “And Joshua said to the whole people: “Thus said the Lord God of Israel, ‘In days of old your ancestors, even Terah, the father of Abraham and Nahor, dwelled on the other side of the river and worshipped other gods. But I took Abraham your father from beyond the river and I brought him to the Land of Canaan. I increased his offspring and I gave him Isaac. And to Isaac I gave Jacob and Esau. But Jacob and his sons went down to Egypt.” (Josh. 24:2-3)
At first our ancestors were idolaters, etc: The Maggid hints at the main reason the Exodus took place before the completion of the 400 years predicted in the Covenant of the Pieces. It is based on the principle that sanctification abrogates a slave’s subjugation. Because of His great love, God sanctified us with the commandments and brought us closer to His service through the pesach offering, matzah and maror and everything pertaining to them. God promised to give us His Torah, as is written in Scripture, “And when you have freed the people from Egypt, you shall worship God at this mountain.” (Ex. 3:12) Thus our bodies and souls were sanctified each day and prepared to grow in holiness. This caused Israel’s premature completion of the subjugation; the sanctification of Israel to God abrogated enslavement. The holiness of the Torah protected them since no one is free except one who studies Torah. Such a person is free from subjugation to the nations since anyone who studies Torah is sanctified. The entire Torah is the name of the Holy One. When engaging in the study of Torah the divine flow from above increases and sanctification cancels subjugation since only one who engages with Torah is truly free. This is the reason Rabbi, states in Baba Batra, “Suffering comes to the world only due to ignoramuses.” This is how they explained the verse, “I am a wall and my breasts are like towers” (Song 8:10): “I am a wall”; refers to Torah and “And my breasts are like towers; are Torah scholars.” The holiness of the Torah is a protective wall that saves people from suffering… this is what the Maggid hints at when it states, “And now God brought us closer to His service.” Being brought closer to God abrogated the remainder of the 400 years so that Israel went forth with a raised hand and was sanctified.",
+ "We still need to understand why it was necessary to say, “At first our ancestors were idolaters,” and also, why the passage mentions Terah. One of the reasons for the exile in Egypt was to atone for Terah who repented before his death. He lived 205 years. If we take away the first five years, we are left with 200 years. One only becomes self aware at age five so he was punished from that time forth as the Rishonim explain regarding Er and Onan. Even though they were very young (when they sinned) they were punished once they reached the age of five because their intellect was complete even in their youth. The same can be said of Terah; from the age of six onward he had the intellectual capacity and yet he chose to worship idols and make idols. It is also possible that he repented during the last five years of his life when he repented so that 200 years remain. Whichever opinion one accepts, Terah was guilty of worshiping idols for two hundred years.
For an Israelite, the sin of idolatry applies to thoughts and practices, as is stated in Kiddushin, “Thus I will hold the House of Israel to account for their thoughts....” (Ez.14:5) It makes sense, then, that one of the reasons for the Covenant of the Pieces in which God decreed, “Your offspring shall be strangers in a land not their own “ and “they shall be enslaved and oppressed for 400 years,” was to repair the 200 years of Terah's life in which he sinned. Therefore, it was decreed that they be enslaved for 400 years; 200 years for idolatrous thoughts and 200 years for practicing idolatry. If this is correct, then it explains the statement, Ki ger yiheyeh, “For he shall be a stranger;” the gematria of the first letters of these words is the same as aveecha, “your father,” to make known one of the reasons for the exile was to atone for Abraham's father, Terah.
This is the reason Job suffered. He advised Pharaoh to act wickedly toward Israel as the Holy Zohar states, the beginning of Parshat Bo, 33a. It is stated there that Job was one of the three advisors of Pharaoh. When Pharaoh rose up to kill the Israelites Job said to him, “Don't do it! Instead take their wealth and rule over their bodies with hard labor. The Holy One said to him, “By your life, for this judgment!” What is written? “Lay Your hand upon all that he has.” (Job 1:11) This is what Elihu said to Job, “For God pays a person according to his actions,” (Job 34:11) See what is written there. This matter is hinted at in the first letter of the verse that is mentioned in the Zohar. Elihu said to Job, “For God pays a person according to his actions.” The word paal is an abbreviation for Poel eitzot lifaroh, He advised Pharaoh. That judgment and repayment actually came directly from God: God took his wealth and caused Job to suffer.",
+ "This matter makes sense according to what the Kabbalists said. They claimed that Job was the reincarnation of Terah. The sages explained that Abraham deserved to be punished (for his father's sins) but Job suffered instead. This is a surprising statement! First, why did Abraham deserve to be punished since he brought loving kindness to the world, was thrown into the fiery pit in Ur Kasdim to sanctify God’s name, and was tested ten times. Further, if you say that Abraham deserved to suffer, why was the suffering brought upon Job? It is like the proverb: “Shechem got married and Mavgai was circumcised,\"
The sages explained that Terah committed many sins. That is why his name was Terah; when the letters are switched around they spell ratach, boiled, because he caused the Holy One to boil in anger, as the Holy Zohar states. In order to wash away his sins, it was fitting that suffering should come upon Abraham, to atone for his father. Because God loved Abraham, Terah was reincarnated as Job, and made to suffer. The Ramban hinted in essay Sha'ar HaGemul that Job's suffering was for the sins of his soul in a previous life since in the present life Job was not evil. The three comforters who came to see Job could not find a way to explain why Job was suffering since he was a good person. It was Elihu who revealed the secret that the suffering was from a previous life. This allowed Job to be at peace.
According to this, one of the reasons for the exile to Egypt was to atone for Terah's sins for 200 years. Job caused Israel's suffering to increase by advising Pharoah and bringing greater suffering on Israel so that the atonement would come sooner. This was all done as a just sentence. That is why, according to the sages, Job remained silent before Pharaoh and was judged with harsh suffering. As a result of his silence the decree of suffering was brought upon him which was more bitter than death. But according to Scripture this was fitting. l",
+ "From this, one might derive what is stated in Zohar Chadash. \"The prosecutor who wished to prosecute the Exodus from Egypt said, “Have you noticed My servant Job?” (Job 1:8) and then He dealt with Job. The Ari of blessed memory, wrote that this was hinted at in the song at the Red Sea: “Adonai shatters foes;” (Ex. 15:6) The letters of these words (tiratz oyev) make up the words, “a plague against Job.” (tzaraat oyev) In order to save Israel, God brought this upon Job. l This explanation is surprising. “Why should one person sin and another be punished?” Why should the cup of suffering be visited on Job in order to save Israel? According to what has been explained previously, the exile to Egypt is one of the ways that Israel atoned for the sins of Terah. If so, “the time of the pruning (Song 2:12) came when Israel went forth from Egypt, and the prosecutor was still accusing Israel! For this reason the Holy One said that the remainder should be visited on Job who was actually the reincarnation of Terah. l",
+ "It is also possible to explain it in this way: when Abraham was circumcised, God said he was now “blameless” (tamim), to inform him that the sins of his father, Terah, would be rectified through Job. The first letters of the statement \"God appeared to him at Alonei Mamrei, ” spell “his father.\" They are also the letters that make up the Hebrew name of Job. They hint that Job was reincarnated from Terah to atone for idolatry with which he rebelled against God.
Some time later I came across the book, Zera Barekh. The author writes: the soul of Terah came to be in Job. The gematria of the word Vayera is the same as B’ruach, “Containing the spirit” counting the word. He also writes that Vayera elav Adonai b’elonei mamre contains the letters oyev (enemy) and Iyov (Job), hinting that the soul of Terah, transmigrated into Job. The name of Job is also alluded to in the expression tiratz oyev, “Adonai shatters foes.” This accords with those who interpret, “Abraham came to mourn Sara and bewail her,” (Gen. 23:2) to mean that he had just come from Terah’s burial and that Terah lived until the binding of Isaac. As long as Terah was alive, Abraham faced suffering and trials to atone for his father. When Terah died he no longer faced the suffering because of his father. Terah's soul was transmigrated to Job to complete the rectification. This is alluded to by the word Vayavo, “And he came,” which is made up of the letters aveev, his father, and oyev, enemy. Implying that there was peace for Abraham after the death of his father since Job would now complete the atonement. That is why the final letters of the “Terah died in Haran,” spells nahat, peace. Scripture states, “Abraham was old, advanced in years, and God blessed Abraham with everything,” (Gen. 24:1) because after Terah’s death Abraham did not experience sorrow as a result of his father. In the future Terah would be reincarnated as Job.The gematria of the first letters of the words “Old advanced in years God blessed,” has the same gematria as Job. For the sake of his father, Job came, allowing Abraham to live in peace. Later I saw what Rabbi Shapira wrote in, Megaleh Amukot.",
+ "The Magid mentions Terah who worshipped idols because this was the primary reason Israel had to atone with 400 years of exile. It was for his idolatrous thoughts and actions that God decreed 400 years of exile at the Covenant of Pieces. Israel did not complete the 400 years because they could no longer delay in Egypt without entering the fiftieth gate of impurity, the decree of punishment fell on Job and he was judged with harsh and terrible suffering. This was the prosecution that the Satan brought since Israel had not completed the years of exile and God was still angry with Job. He brought judgements of vengeance as Scripture states: “Your right hand, Adonai, glorious in power,” (Ex. 15:6) - to save Israel; “Your right hand, Adonai, shatters the foe! (Tiratz oyev)” (Ex. 15:6) which tzaraat Eyov, transposed - a plague against Job. as has been said. From here we find the interpretation in Kol Kitvei. If I am correct, then fine and if my words are faulty, let them by like the dust of the earth that hardly exists. God in his mercy will forgive my good intentions; God protect me!!",
+ "I will now offer an interpretation of the passages beginning, “But I took Abraham, your father,” “Blessed is the one who keeps his promise,” “And it arose,” “Come and learn,” “He went down to Egypt,,” etc. All these passages can be understood as containing one theme. I will begin by explaining their connection, with the help of God. There is a discussion among the sages regarding an ancient controversy whether the patriarchs were considered to have ceased to be Noahides so that they were already considered complete Israelites whether, for leniency or for strictness? Or were they still considered to be Noahides so that the patriarchs were stricter about Israelite laws where Noahide law was more lenient and stricter about Noahide laws when Israelites laws were more lenient? The great teacher, Rabbi Rosanes, in his book Parashat Derachim, delves into this matter.
Rabbi Rosanes brings convincing proof based on Rambam that suggests that the patriarchs were judged as Israelites. According to Jewish law an idolater cannot acquire property based on a hazakah, (the right of usucaption). How, then, could Abraham acquire land in Canaan by traveling around if he was still a Noahide ? Rather, he was already considered an Israelite.
Further, Rabbi Rosanes brings another proof about Abraham’s status. In Masechet Shabbat it is stated, “Rabbi Judah said, from where is it taught that Israel is not judged by the constellations (Mazal)? As it is written, “God took him outside…” (Gen. 15:5) Abraham said, “Master of the world: I have consulted my astrologers and have learned that I am not fit to have children!” God said to him: “Leave the astrologers! There are no constellations for Israel!” From this Rabbi Rosanes concludes that Abraham was judged as an Israelite.",
+ "It is possible to reject both of Rabbi Rosanes’ proofs. The first proof is that Abraham acquired the land by traveling about the land as Scripture states, “Up, walk about the land…” (Gen. 13:17) I have seen in a letter that our teacher Chaim HaLevi wrote that he was surprised by this because it says in Gittin 38a, “The land of Ammon and Moab became purified through the conquest of Sihon.” If this is so, then it proves that a gentile may acquire property from another gentile through legal presumption. When the Rambam writes that a gentile does not acquire property through legal presumption, it applies to an Israelite - but he can acquire property through usacaption from an Israelite. If this is so then one could argue that Abraham had the status of a Noahide but he chose to be stringent according to the laws of Jews in areas that a Ben Noah was lenient. It would be more advisable to say that he acquired the land of Canaan by traveling about the land according to the law of presumption of one gentile from another - this is the essence of his objection to Rabbi Rosanes in Parshat Dereachim ….",
+ "So too with the second proof that Rabbi Rosanes brings, “When the Holy One says to our forefather Abraham, “Leave your astrologers…”” One might object that Abraham was not to leave the laws and judgements among the Noahide laws, whether lenient and stringent. Rather he was told to follow the stringent Noahide laws. God simply did not want him to follow a matter determined by astrology. When God said, “Leave your astrologers, the Holy One did this out of love for our forefather, Abraham, so that he would not be dependent on the constellations, but for the other matters of Noahide law he was not exempt since the Torah was not given yet. But this objection is not correct. It would appear that the simple meaning of the Talmud is that God said, “Leave the astrologers,” because Israel is not influenced by the constellations and Abraham already had the status of an Israelite.",
+ "In his commentary on Parshat Emor, the Ramban sites a proof that the patriarchs had the status of Israelites based on what is written in Kiddushin 18a, “Rav Ḥiyya bar Avin says that Rabbi Yoḥanan says: ‘By Torah law, a gentile inherits from his father, as it is written: “Because I have given Mount Seir to Esau as an inheritance.’” But perhaps it is different for an apostate Jew?” (Deut. 2:5) Esau is referred to as an apostate Jew because Abraham and his offspring had the status of Israelites. It would appear that Rabbi Rosanes’ proof is good. Even though he states “Maybe based on his status as a gentile he inherits from his father,” there is no doubt that Esau was an apostate Jew. This is what the Rosh concludes in his decisions - an apostate inherits from his father - we learn this from Esau who was an apostate Israelite as is stated, “I have given Seir as an inheritance to Esau.” (Deut. 2:5) See the responsa of Rabbi Yosef Mi-Trani, to Orach Chaim 10.",
+ "It has been established based on what is stated in Chapter 8 of Masechet Shabbat, that, God held the mountain over their heads like a huge vessel… “From this we learn the great caveat to the Torah....\" Rabbi Rosanes in Parshat Derachim rejects this this claim by suggesting that, “The law of the land is the law.” This would apply if Israel did not acquire the land through a hazakah (the right of usucaption), only then could they be expelled from the land because “the law of the land is the prevailing law.” If, on the other hand, the land was acquired by our forefathers through usucaption (hazakah) then the “the law of the land would not be the prevailing law” (since the land would belong to them by divine right) as has been taught.
Joshua wished to see what was in the hearts of the Israelites. If they rejected the mitzvot, their position would be revealed and their righteousness tested, whether they were strong in their faith. And if corruption was found in them, one might worry that their true position was not revealed because it would be necessary to expel them from the land, “A land which Adonai your God always looks after,” (Deut. 11:12) and God acquired it for His portion. If they said that they would not worship God, heaven forbid, they would be expelled from the land. Therefore, one would worry that they would hide what was really in their hearts… Thus Scripture states, “I took your father…” to prove that Abraham had the status of an Israelite and he acquired the land through usucaption. This statement has two implications: if they wanted to reject the mitzvot they could do so openly and they would not worry about being expelled from the land since it was their inheritance and the land was presumed to be theirs from the time of their forefathers. Second, through his statement they would understand that Abraham had the status of an Israelite. He wanted to arouse them to faith. Since their identity was from the time of Abraham and they have the status of a Jew from earliest times - even before the giving of the Torah - the patriarchs and their offspring had Israelite status. Therefore, it was appropriate for them to take hold of the Torah of Israel. This was hinted at as an aside; if they aroused themselves to Torah fine, and if, God forbid, they had a complaint in their heart and rejected the commandments, it would still be revealed to them that the Torah was presumed to be theirs. There is a protest and no one could say that the law of the land is the law since the land belonged to them.",
+ "We may conclude from this that the patriarchs had the status of Israelites and took possession of the land of Israel through the right of usucaption (hazakah). If so, then Jacob and his offspring were first to go into exile in foreign land, to be subjugated there, in order to fulfill the decree made during the Covenant of the Pieces, for God said, “Your offspring shall be a stranger (ger) in a land not their own.” (Gen. 15:13) This could not be fulfilled in Canaan for it was their land and their heritage.Their settlement there was not considered to be a temporary sojourn (geirut).
According to this, the decree of 400 years of slavery did not begin from Isaac as some have said and so Isaac’s birth cannot be included as part of the count. Rather the count begins from when Jacob and his offspring went down to Egypt. If this is so, then we are short the number of years for the completion of 400 years. There are those who answer this problem by suggesting that the Holy One and his retinue went down to Egypt, along with the Shechinah, the Divine Presence, so to speak, and it was through them that the full exile was completed. This applies to the explanation that we have already offered - the intention of Joshua in this matter was to reveal what was in the hearts of the Israelites with regard to the Torah and divine service. He wished to show that Abraham had the status of an Israelite, as did his offspring after him. Abraham acquired the land by traveling about and acquiring it through usucaption. As a result they could reject the yoke of the commandments without worrying about being expelled from the land. This privilege would arouse their desire to serve God. They would see that from the time of our father, Abraham, his offspring had the status of Israelites… This is what the prophet meant when he said, “Thus said Adonai of Hosts, the God of Israel;” he unifies the name with them because they are his people and inheritance. “On the other side of the river… and I took your father, Abraham...” (Josh. 24:2-3) I took him and separated him for Myself by making him a complete Israelite. “I brought him to the land of Canaan;” “I brought him about,” -- exactly. For I said to him, rise up and travel about the land and acquire it through the right of usucaption.
One can conclude two things from this: first that Canaan belonged to Abraham through the right of usucaption and was his inheritance. Therefore the principle of “The law of the land is the law,” did not apply to him. Second, the status of Israel applied to our forefathers. The proof for this is mentioned above by the author of Parshat Derachim. One might reject this proof. This is because one can say that a non-Jew can acquire through usucaption from another non-Jew. If so, then the status of Ben Noah would apply to Abraham, as Rabbi Chaim Halevi suggested.
Since this is so, a second proof is brought in Parshat Derachim: “The blessed Holy One said to Abraham: ‘Leave your astrologers! For Israel is not influenced by the stars.’” “And I increased his offspring.” According to the stars, Israel was not supposed to have offspring. Yet one can say that Abraham had the status of a Noahide and it was only in this situation that God considered giving Abraham the land.
Therefore, we have a third proof, that of the Ramban concerning the inheritance of Esau of Mount Seir. Esau was a heretic and yet he still inherited from Isaac. Therefore it states, “And I gave to Isaac….and I gave to Esau Mount Seir as an inheritance. He inherited,” because he was considered a heretical Israelite, and it was from this law that he derived the right of inheritance.",
+ "We may now conclude that the land of Israel was acquired through usucaption and that Abraham was considered an Israelite... Based on these facts, one may say that the decree of, “Your offspring shall be strangers in a land not their own,” does not refer to Canaan because Canaan was Israel’s inheritance. Because the Torah says, “In a land not their own” Jacob and his family had to go to Egypt so that the could fulfill the prediction that they would be enslaved “in a land not their own.” The passage from the book of Joshua is quoted in the Haggadah to establish a basis for the story of the Exodus. If they did not desire to serve God, they would freely reveal their will since there would be no forcing them to serve God, and they did not worry about being expelled from the land since “the law of the land is the law” did not apply to them. Since the land of Canaan was an inheritance of our forefathers and it was theirs by right, God would know what was really in their hearts. This was also clear from the beginning since God is referred to as “the God of Israel,” and that God took Abraham, implying that He gave him the status of an Israelite. This was meant to inspire the people to serve God. It is implied and not explicitly stated that they were chosen. Afterwards, Joshua explained their conversation so that they could clarify if they wished to serve God as is implied in other writings in the book of Joshua.",
+ "The Maggid prefaced the interpretation of these verses in order to prove that the Covenant of the Pieces did not begin with Isaac since this would suggest that his geirut, his sojourn, began in Canaan, and this land was his inheritance. The land was given by right to their ancestors. Scripture explicitly states, “In a land not their own.” This makes it necessary to explain how the 400 years took place since the Israelites were only in Egypt 210 years. To answer this, the Maggid says, “Blessed in the One who kept his promise.” That is, the Shechinah completed the number of years which were stated to Abraham. If that were not so, the name of Israel would not have been remembered since the people of Israel would have entered the fiftieth gate of impurity from which they could not be purified, God forbid. Thus, the Haggadah goes on to say, “And it is She (V’hee) who sustained us and our ancestors.”
Our teacher, the Ari, of blessed memory, V’hee sh’amda is a reference to Malchut Shamayim, the Sovereignty of Heaven. According to our way of understanding, the Shechinah defended and saved Israel in Egypt even before by completing the number of years. She stood up for our ancestors and for us in exile, “not only once….” And the Holy One was with us and saved us from their hand during the days of our going out of Egypt by showing wonders.",
+ "There is an opinion among the sages who say that we learn that evil thoughts join to actions from Esau, as is said, “For the outrage to your brother Jacob…” (Obad. 1:10) Also in the Tosafot in the first chapter of Kiddushin (d. 39) where we find that Esau had the status of an apostate Jew as is written in Scripture and brought above, “I gave Mount Seir to Esau as an inheritance. If this is so, there is no proof from Esau that evil thoughts of an idolater are joined to their actions since Esau was considered an Israelite, as the verse, “For the outrage to your brother Jacob...” refers to those who destroyed the Temple, as the commentators explain. But it could be that we learn that evil thoughts are joined to action from the deeds of Laban based on the verse, “An Aramian sought to destroy my father.” His were only his thoughts. That is why the Maggid writes, “Go out and see what Laban the Aramean sought to do.” In other words, “Go out from what is taught about Esau. One might have thought that from Esau we learn that evil thoughts are joined to action in the case of idolaters. But we see that Esau was judged as an Israelite - therefore leave this teaching and learn it from Laban. When it says what Laban sought, it means what he thought about doing so. That is why Scripture states, “An Aramean destroyed my father…” From this we must conclude that we learn it from Laban and not from Esau because Esau had the status of a Israelite. How much more so in the case of Abraham who took possession of the land and therefore, his offspring had to become strangers, “in a land not their own.” This was the reason for their descent to Egypt.
Since Joseph brought a bad report about his brothers, because he considered them to have the status of Noahides and his father Jacob agreed with him as we shall explain later on. That is why the Maggid writes that they were compelled by Divine decree. Since they thought they were Noahides and that Abraham had not acquired the land by usucaption (since they were actually Noahides) Jacob thought they could be subjugated in the land of Canaan, since it was still “A land not their own.” Therefore they had to be compelled to leave Canaan so that their opinion would be abrogated."
+ ],
+ [],
+ [
+ "Summary: The quote from Genesis here is crucial in telling the unfolding story of the Exodus. God decreed that Abraham’s offspring that they would be strangers in a foreign land, they would be enslaved and afflicted, but ultimately they would go forth, “With great wealth.” Drawing on the traditions of Lurianic Kabbalah, Chida takes the story of the Exodus back even farther. The reader is left to wonder why it was necessary for Israel to be enslaved and afflicted - and why for so long. Chida connects Israel’s suffering to the beginning of human history. Israel must undergo a process of purification for the sins that were committed by Adam, the first human being. This is not atonement as much as it is a tikkun, a rectification of humankind. Still, this is part of God’s plan. The subjugation of Israel was part of God’s plan of redemption. Because Joseph was responsible for Israel’s enslavement, there was still a possibility for their liberation.
Blessed is the One who kept His promise to Israel. Blessed is He. The Holy One calculated the end as He said to our forefather Abram in the Covenant of the Pieces. As it is written, “And God said to Abram, ‘You shall certainly know that Your offspring shall be strangers in a land that is not theirs and they shall be afflicted for 400 years And the nation that enslaved them I shall judge, and afterwards they shall go forth with great wealth.”’ (Gen. 15:13 – 14)
\"Blessed is the one who kept His promise: This passage is a continuation of the Scriptural verses from the book of Joshua which were brought above. It can be interpreted in this way. “Your ancestors dwelled on the other side of the river,” (Josh. 24:2) hints that they dwelled far from the divine lights, in a place of husks. It can be read, “On the other side of the light.” Thus, it says, “For the sake of the light, I took your father, Abraham, from beyond the river,” from a place of husks. The Ari, our teacher of blessed memory, writes that the soul of Abraham, our Father, was in the depths of the husks and God brought him to the land of Canaan, to a higher domain, which God had chosen as his portion.
“I increased וארבה, his offspring,” (Josh. 24:3) - It is written ארב (from the root riv) I caused trouble for his offspring, as Rashi explains. In other words, God caused troubles for his offspring by saying, ‘I decreed, “Your offspring shall be in a land not their own.” Afterwards, “I gave him Isaac… and Jacob and his offspring went down to Egypt,” (Josh. 24:3) to the iron furnace, in order to remove the dross from the silver.
Based on this passage, the Maggid states, “Blessed is the One who keeps His promise,” God gave Israel the strength to clarify the holy sparks until Egypt became like a pond without fish. Because of this the Isralites were prohibited from returning to Egypt since there was nothing left for them to clarify there, as the Ari comments. “Afterwards they shall go forth with great wealth.” (Gen. 15:14) The Ari explains that “Great wealth” refers to holy sparks. The Maggid said la'asot, doing, referring to the promise to Abraham, “And afterwards they shall go forth with great wealth.” This is how God kept His promise, for He is the One who gives strength with these sparks while the abominations of the land were vomited out. (Job 20:15) The statement, “And it is She…” (V’hee) that stood for our ancestors and for us,” refers to the Shechinah, as the Ari has stated; it is connected with the refining of the holy sparks. Now we understand better why it says V’hee,” And it is She…” It is the Shechinah that clarifies the sparks. This is the mystery of the Shechinah in exile…\"",
+ "Connected with this, let us analyze a statement of the sages on this verse (Gen. 15:13) which the Maggid brings: “know that I am the one who spread them out and I am the one who gathered them; I am the one who enslaved them and I am the one who redeemed them.” We need a commentary for the commentary here! One might have said that, “A stranger shall your offspring be,” (Gen. 15:13) means an actual stranger. Actually, it was necessary so the dross could be removed from the holy sparks from the 130 years that Adam was separated from Eve. During that time he inadvertently discharged seed, (creating demons). Thus he was made impure by the husks and needed purification. This took place through the years of subjugation “in a land not their own.” And if you say that things could have gone from bad to worse because he didn’t know where the place of clarification should occur, to this one might answer, know that I am the one who separated you;” “Since everything is under My providence, I separated you to an appropriate place of clarification and I would not send you to a place of misfortune, God forbid!” as it is written, “And you I will scatter among the nations.” (Lev. 26:33) The ancients suggest that this should have been written with an ‘open aleph; it was written with a chataf segol alluding to the Divine Presence. Thus we know that the Shechinah was with us. It means, I was with them when I scattered them and I clarified them. Our hope is that the Shechinah will be with us; know that I will also gather you since I was the one who scattered you while the Shechinah was with you. It is a sign that I will gather you as well, as the Zohar says. “And if you say, ‘Now they will be exiled to the nakedness of the land so that the harsh and powerful Sitra Achra shall rule over them and nothing shall save them,” to this one may answer, “I am the one who enslaved you,” and not by Egypt. Rather it was I, God, who caused them to be enslaved.
Joseph ruled over Egypt, acquiring Israel as slaves so that afterwards they would be subjugated. Whatever a slave acquires, his master acquires.” It would appear that Israel was first enslaved to Joseph (as is alluded to with regard to the Sephirah of Yesod.) This is what allowed them to leave Egypt. If, God forbid, it had not been so (if they had been enslaved by Egypt) they never would not have been able to escape the might of Egypt, with its harsh and powerful husks. See what is written there at length. That which is written, “I am the one who subjugated them,” refers to the subjugating them to the realm of holiness; “And I am the one who will redeem them; for there is no reason to worry that they would become impure through the husks of Egypt since I am the one who subjugated them.
When I was young I wrote at length on the verse, ‘God has made me lord of all Egypt; come down to me without delay,” (Gen 45:9). Some years later I came across the book, K’nei Chochma. I found a homily there (dr. 10, page 35) and I set my mind to record it as it was stated. The author brought the passage from Pirkei D’Rebbi Eliezer that the nights in Egypt were counted (as part of the period of slavery) since that Hebrew slaves cannot be forced to work day and night. Because the Israelites were sold to the Egyptians, they were able to force them to work day and night. Regarding an Israelite who is sold to a fellow Israelite, the Torah states, “Provide for them,” (Deut. 15:14) just as I provided in Egypt. The law of providing for a liberated slave only applies to Hebrew slaves. According to Rabbi Menachem Azaria MiFano in his work Asarah Maamarot the reason for this is that the Covenant between the Pieces predicted that they would be sold into slavery. The slavery was established by Joseph. Since he ruled over his brothers, supported them and was master over all of Egypt it was forbidden to make them work day and night. Were it not for this, they would have had to remain in Egypt the full 430 years. As a result they would have entered the fiftieth gate of impurity and would have been trapped there forever.",
+ "Based on this we can explain Gen. 15:13 -14. The Holy One hinted to our forefather, Abraham, “Know well…” You already know what the Ari of blessed memory alluded to when God said, “A land not their own.” They were slaves in a land that did not belong to their masters. Joseph moved the populations around and switched one group with another. In this way the Egyptian also found themselves in a land not their own. That which is said, “Know well,” that I am the one who shall scatter the people and gather them.
We might wonder - should they have been worried that the Israelites might have been mixed among the idolaters and they would then rule over them. (In this way) there would be no way to save them from entering into the fiftieth gate of impurity (The abbreviation of which is SATAN - ( ן' שערי טומאה). Then there would be no way for them to rise up. To this one could answer, “You shall be a stranger in a land not their own.” In other words, land of Egypt belonged to Joseph who exiled Egypt and moved them about from city to city - while they were under his authority. “They enslaved them” by day, and “Afflicted them,” by night. This was additional since according to Jewish law an enslaved Jew does not have to work at night. Since they were under the authority of the Holy One - as is hinted by the expression, “A land not their own, the nights were considered oppressive when the Egyptians made them work. In this way the days and nights added up to 400 years. For this reason, “The nation that enslaved you I shall judge,” because they oppressed them for 210 years with harshness since Israel had the status of Hebrew slaves. “Afterwards they shall leave with great wealth,” this refers to providing reparation (hanakah).",
+ "One can interpret, “And the nation that enslaved them I shall judge,” as having another meaning. The sages explained, “I will judge them,” with the plague of the first born. The Ashkenazic sages comment that if God Himself had taken them out of Egypt, then all of the booty would have been considered sanctified and they would not have been able to benefit from it, as in the case of Jericho. God assigned Moses and Aaron to take them out so that they could benefit from the booty that they took from the Egyptians. This verse, “And the nation that enslaved them I shall judge,” means, with the plague of the first born and no more since the Exodus was not by my hand. This was not meant to call for the diminution of Israel but rather so that, “They went for with great wealth.” So that they could enjoy it; if I had personally taken them out all the booty would have been sanctified.",
+ "The author of Parshat Derachim explains that in regard to the laws of heaven a person can be flogged and also forced to pay a penalty. That is why it is written, “I shall judge,” by the hand of heaven, and then, “They shall go forth with great wealth,” since with regard to the laws of heaven a person can be flogged and also made to pay.
It is possible to add to this. The Tosafot at the end of Avodah Zara 71b states that we do not say regarding an idolater that he receives the worst punishment since we say that a Noahide is killed for stealing less than the value of a peruta. Rashi explains that he doesn’t have to pay back the amount to the victim since he receives the more severe punishment (death). But this is not clear; if so, a gentile would not be obligated to pay for the robbery! The language here implies that idolaters must receive the most severe punishment. This is also stated in Eruvin 62a, where it says that one is not excused from payment in the case of an idolater. This is problematic for the author of Parshat Derachim (page 13) wrote in the name of Tosafot that an idolater(in Egypt) also had to pay the fine. This is a controversy about what Rashi wrote in Avodah Zarah and in Yevamot 47b. It states the opinion that a Noahide is only given the more severe punishment (and does not have to pay a fine) while the Tosafot disagree. According to those who hold that we say that the idolater only has to pay the the more severe penalty, this verse applies: “And the nation” idolaters, “I shall judge,” in matters of heaven and and afterwards, “and they (Israel) shall go out with great wealth” - then make them pay the penalty."
+ ],
+ [],
+ [
+ "Translator's Summary: The word hee can mean “ it,” or “she.” Since all nouns have gender in Hebrew, every object is either a “he” or a “she.” The word hee can have different meanings. It can refer to the promise (hav’tachah - feminine) which God made to Abraham at the Covenant of the Pieces, or as Chida interprets in the following section, the Shechinah, the Divine Presence. God reassured the people of Israel by sending the Divine Presence to Egypt with the people and into the other exiles in the coming generation. The Midrashic literature speaks of four exiles: Egypt, Babylonia, Persia, and Rome. Rome of course refers to the present exile under the control of Christianity. The Shechinah is also referred to by the word Zot - the feminine form of “this.”
It was She who sustained our ancestors and us: it wasn’t just one who rose up against us to destroy us. But rather in every generation they have arisen to destroy us but the Holy One has saved us from them.
\"It was “She” who sustained us... We have already written how the Ari, of blessed memory, interpreted the word Hee as a reference to the Divine Presence, as I wrote above. Continuing with this interpretation, the Ari explains the verse, “And afterwards they shall go forth with great wealth,” to mean they will god forth with holy sparks that were scattered throughout Egypt, a land of impurity. Through harsh subjugation the sparks were clarified. These sparks were “Great wealth.” The Haggadah states Hee/She is the Shechinah, who stood with us and with our ancestors throughout the exile. She is the One who clarified us through suffering and subjugation in every generation, saving us from destruction by the angelic prince whose land we were in and also from the nation among whom we lived. The Holy One saved us both from the angelic prince and from the nation, all through the glory of the Shechinah.The sages quoted the verse, “Yet, even then (af gam zot) when they are in the land of their enemies, I will not reject or spurn them so as to destroy them, annulling My covenant with them.” (Lev. 26:45) This verse is speaking about the Divine Presence who will “not reject them or spurn them.” The interpreters of hidden meanings explained that the word zot as an abbreviation of zechut avot tamah, “the merit of the ancestors ceased.” That is, even at a time when the merit of our forefathers ceased to protect you, I did not reject you to break your covenant, for the ancestral covenant shall never cease. According to the Zohar, if the merit of the patriarchs ceases, I will not condemn them to destruction for the sake of the Shechinah who is called Zot, “this.” This statement, “She sustains our forefathers and us” means whether for the sake of the merit of our ancestors or whether such merit ceases, it is the Shechinah which sustains us forever whether or not we can count on the merit of our ancestors.\"",
+ "It is possible to interpret this passage according to its literal meaning (p’shat) based on the verse, “And the nation that enslaved them I shall judge.” This includes the four kingdoms that subjugated Israel. God already promised our forefather, Abraham, that He would take us out from subjugation from the four kingdoms. This is what the Maggid means when he says, “Blessed is the one who keeps His promise to Israel,” that he made to Abraham …. This refers to the redemption from Egypt. God kept His promise and redeemed us. They brought this verse, “And the nation that enslaved them” comes to include the subjugation to the four kingdoms. Regarding this, he states, “It is that which sustained us…” That is, this is God’s promise which was made to Abraham sustained our forefathers and us. ...God has said he would save us from those who rise up against us and maintain the remnant until the arrival of the time when subjugation to the kingdoms ends. Then, “The nations that enslaved them I shall judge and they shall go out with great wealth.” This refers to the clarification of holy sparks in the land. “Great possessions” actually refers to small wealth - the silver and gold in this world. Though it appears great to us, it is really very small. It refers to the truly great wealth which comes about through the clarification of holy sparks. They shall be unified. “He shall bring the light of noon.” (Prov. 4:18) The salvation of Israel shall increase through the Lord, eternal redemption to serve God and bless His great name. May God’s name be praised forever and ever. l"
+ ]
+ ],
+ "First Fruits Declaration": [
+ [],
+ [
+ "Translator's Summary: There are so many questions in this brief passage raised by the commentators. Why are we speaking about Laban, Jacob’s father-in-law? And how can we possibly say that Laban was worse than Pharaoh who enslaved all the Israelites? Chida connects this paragraph with the previous one: “In every generation they rose against us to destroy us…” Israel could be destroyed by hate but it can also be destroyed through love. Laban sought to wipe out the sacred sparks so that Abraham and his offspring would have no influence in the world. As bad as Pharaoh was, his goal was to harness the sacred sparks for evil rather than to destroy them.
Come learn what Laban the Aramean sought to do to our father Jacob! Pharaoh only made a decree against the male children while Laban sought to uproot all of them, as it is written: “An Aramean sought to destroy my father; he went down to Egypt and dwelled there few in number and there he became a great, strong and populous nation.” (Deut. 26:5)
\"Come learn: In Halachot Ketanot, s. 2, Siman 19, Rabbi Yaakov Chagiz, asked, why Laban hated his own offspring and wanted to destroy them? He explains that Laban continued to cling to his idolatry and he wanted to up-root any influence of Abraham, who served God, might have with his family. As they say: Since holiness can go down to a place to which sparks do not attach themselves, Laban wished to gather what came from the offspring of Abraham and overturn them. He wished to gather sparks that remained from his family and then uproot them so he could continue serving his gods.
The commentators said that Pharaoh only made a decree against the male children. It might have been his intention that the Egyptian males could marry the Israelite women since there would be no male Israelites left. In this way they could embibe on the sparks of holiness from the Israelite women and take the sparks for themselves. If there was a presence of holiness in his family, Laban wanted to up-root it so that there would be no holiness in him or in his household at all.
The statement that follows - צא ולמד “Go out and learn,” means, “Open your eyes and see the how wicked Laban was.” Pharaoh only made a decree against the males and that was enough for him if the Egyptians males took their holy position while Laban sought to uproot everything so that Abraham’s influence would cease. Come and see how far his wickedness extended. Laban and Pharaoh did not imagine that God was with Israel, as the statement in the Haggadah states, “In every generation they rose up against us to destroy us with foul plans each according to his impurity, but God saved us from their hands.\"",
+ "It makes sense to interpret the statements together: “In every generation they rose up to destroy us,” and “Go and learn…” Israel suffered in the darkness of exile, from adversity and troubles, they did so with all types of people. Even if the nations loved Israel, they wished to assimilate them. This is even more difficult than those who hunted us and made us odious. Assimilation is truly the exile of the soul. Either way, our neighbors rose up against us to destroy us. If they continued to bring troubles upon us, causing us to suffer, at least we did not neglect Torah and commandments. But when they showed great love to the multitude of Israel, causing them to abandon the yoke of the commandments and assimilate...So the Maggid stated a generalization, “They rose against us to destroy us.” And on this statement, the Haggadah brings a proof, “Go and see what Laban the Aramean sought to do.” God said to Laban, “Beware of speaking either good or evil with Jacob.” (Gen. 31:29) The sages say, the wicked’s good is really evil for the righteous. From this we learn that they rise up to destroy as we have written."
+ ],
+ [
+ "Translator's Summary: The central portion of the Maggid consists of a Midrashic commentary on Deut. 26:5-8. The Mishnah states, “One expounds from the passage: “An Aramean tried to destroy my father” (Deut. 26:5), until he concludes the entire section. Interestingly, we only expound on four of the five verses in this passage - the number four figuring prominently in the Haggadah. The Haggadah comments on these verses phrase by phrase, drawing on midrashic comments in the Mekhilta and other rabbinic literature. In the first comments on Deut. 26:5 Chida discusses how and when the exile began. Jacob and his sons lived in relative peace when they came to Egypt - how can one describe their experience as “exile.” The descent however was not their own - they were compelled by God. “Few in numbers,” was a comment not only their number (70 people) but on the repair of the souls from the time of Adam.
He went down to Egypt: compelled by a divine decree: There are a number of explanations regarding the missing 190 (ketz) years from the exile to Egypt. The Israelites only dwelled in Egypt 210 years. How can we say that these years were the time of the exile? Didn’t our forefather, Jacob, live in Egypt like a king? There was no other time in his life that was as peaceful or as prosperous as these years. Also for the tribes, the exile did not begin during this time. They dwelled in quietude and peacefulness and lacked for nothing. Can one really call this exile? In answer to this the Maggid states, “He went down to Egypt: compelled by a divine decree.\"
Peacefulness, wealth, and dignity in this world are considered to be like chaff for the discerning person and even more so for the chosen one of our forefathers and the tribes of God. Had it not been for the decree of God so the brothers found Joseph and the famine ended, they would have returned to Canaan. Yet they were compelled by God to go back to Egypt. It is appropriate that it be thought of as exile since it was their hope to dwell in the land of Canaan but they were forced to be in Egypt by divine decree. Therefore, it is appropriate to count the years that Jacob and the tribes dwelled in Egypt as exile.",
+ "",
+ "And he sojourned there: This teaches… One might think that at first when they went to Egypt, they did so to settle there permanently, and for various reasons they became sojourners. In answer to this the Torah states that they did not go down to Egypt to settle permanently; originally, they planned to sojourn there for a short period of time. To fulfill God’s prophecy they went there to be exiled. Therefore all the years in Egypt were considered years of exile, as we have said. This can be deduced from Scripture. It should have said, “He went down to Egypt few in number and sojourned there.” This is how God would have ordered the verse if that was so. The order of the verse is, “He went down to Egypt to sojourn there few in number.” By conjuncting going down with sojourning, it comes to teach us that they did so only to sojourn there for a short time. This teaches us that they did not go down to settle in Egypt. In other words, the Maggid is saying don’t be bothered by the change in the verse - it could have said “He went down to Egypt few in number and then they sojourned there.” By introducing this change in the order of the verse it teaches us that they did not go down to settle permanently but to sojourn."
+ ],
+ [
+ "Few in number, as it says: It is possible that this is a continuation of the previous statement in which it expounds on the connection between, “He sojourned there,” and “And he went down to Egypt,” teaching us that they, “Did not go down to Egypt to settle.” Because Scripture is true, it means that Jacob and his household went down to Egypt to sojourn there for a short time and then it states while in Egypt, they were “Few in number.” The reason for their descent to Egypt was not because they were few in number, since it then would have said, “They went down to Egypt few in number…” In answer to this, we say, “Few in number” as Scripture states, “With seventy souls our ancestors went down to Egypt.” It is necessary to say that the intention of the vese is to say that they went down few in number but the verse was changed so that we wouldn’t presume that they went there to settle but only to sojourn and thereby fulfill God’s decree, “For your offspring shall be strangers.” In this way the descent to Egypt is included in the number of years of the decree; from the time of going down to Egypt.",
+ "It is also possible that the verse, “He went down to Egypt and sojourned theory were few in number” hints at what the students of Ari taught. The exile to Egypt was because they were the offspring of Adam who separated from Eve for 130 years, he discharged seed (creating demons).
This is why it states that the Shechinah went down to Egypt with them. מצרי\"מה, Mitzrayiama, has the same gematria, the same numerical value, as Shechinah. Thus, they went down for the sake of the small number (mitei miat), an allusion to the sparks of impurity in the souls of Adam created by discharging seed. That is why it uses the language mitei, from the word metim, dead, and it decreed 430 years of exile which has the same gematria as nefesh, soul. Afterwards, through exile and subjugation, the good was clarified and the souls were repaired. There were 600,000 Israelites who went forth, as Scripture states, “And they became a great and mighty and populous nation,” because they were repaired there and they became a great and mighty nation."
+ ],
+ [
+ "Translator's Summary: Israel is described in Deut. 26:5 as becoming gadol (great), atzum (many), and rav (populous). How do these terms differ from one another? While the word atzum is taken to mean many people, the other two terms are given other meanings. Gadol refers to the spiritual stature of the Israelite people. The Haggadah tells us that Israel went into exile because of primordial sins but they were redeemed through their worthiness. Similarly, rav can be translated here as populous or as mighty, and tells how Israel became worthy of Exodus through two commandments: circumcision and the Passover offering. But what did Israel do to make them worthy of redemption? Drawing on a controversy between Rabbi Eleazer ben Kapar and Rabbi Matya ben Heresh in the Mechilta, Chida debates whether the Israelites were judged as Noahides or as Israelites/Jews and whether their redemption came about through the performance of the commandments of Passover and circumcision or because they rejected idolatry. The verses from Ezekiel quoted are taken as a sign of Israel’s willingness to risk their lives through circumcision and after tying the Pascal sheep to their bed post showed their complete trust in God and made them worthy of redemption. Of course this is never mentioned in the Haggadah! Chida offers several reasons why the Midrash places the commandment of the Passover offering before circumcision when, in fact, circumcision came first.
And there they became a nation: This teaches that the Israelites were distinctive there. The word gadol has two meanings. It can mean gadol, great, in quantity or great, in quality. As is explained in Baba Batra, “The second temple was greater in glory than the first temple...One said that it means that the Second Temple will be greater in size, and the other said that it was greater in years.” The sages disagreed about the meaning of gadol, which is used there, if it refers to the quantity of the temple or its quality. Here the plain meaning of the verse is that it refers to quantity, since it states, “They sojourned there few in numbers and they became a great nation.” But the Maggid states, “It teaches that the Israelites became distinctive.” Besides the plain sense meaning of the verse, that they increased in numbers, the comment adds that they were also a great nation in quality as well. This is hinted at by the word, sham, “there,” implying that even in the land of Egypt they were distinctive and great both in quantity and quality.
It is also possible we learn that they were great in quantity from atzum, numerous, as is stated in Exodus, as in, “Look, the Israelite people are much too numerous (atzum) for us.” Since we have this word for numerous, we interpret gadol as referring to quality. The Rashbatz explains that distinctiveness refers to their forbearance from sexual immorality. Therefore the word sham is meant to imply praise for the offspring of Israel who, in an impure land, were restrained in their sexual behavior and they were not conquered by their sexual drives. This is great praise. l",
+ "They increased greatly, multiplied and became very, very mighty: The great rabbi of his generation, Rabbi Moses Ibn Habib, writes that this verse teaches that the Israelites increased and multiplied. You might think this caused additional suffering,. in exile and poverty in the land of their captivity such an increase would have driven them to distraction. Where would they find enough bread for the young in addition to clothing so that pain was added to pain, for their children would cry (Job 38:41) out for food? To this one might answer “Very, very…” (miod miod) teaches us that the Israelites had a great amount of wealth, as in (in Deut. 6:5 b'chol mi'odech means “with all your money.”) Mi'od implies that the Israelites had great wealth and were not only rich but were able to satisfy their offspring. This is the teaching of Rabbi Ibn Habib.
Following this interpretation, I will interpret the conclusion of the verse, “The land was filled with them.” Sota, 11b, states that when the Israelite women gave birth they did so in the field and the ground absorbed their offspring. They would bring their oxen and plow upon them, as it is written, “Upon my back the plowmen plowed…” (Ps. 129:3) When the children grew up, they would come to their homes like flocks of sheep. This is what the verse means, “And the Israelites multiplied and flourished…” And if you say these children were a source of stumbling and failure of nerve to the Israelites because it would have caused suffering and despair so that the Israelites would sigh under the hard labor and additionally they would have been choked by the increase in the number of children. Therefore Scripture states that they had great wealth (b'miod miod) with which God had blessed them as the Rabbi had taught. Thus, “The earth was filled with them” teaches us that they did not have troubles from the children since they left them in the field and God miraculously fed and raised them. l"
+ ],
+ [
+ "And populous, as it says, “I made you as numerous as plants…” This is the version of the text according to our teacher, the Ari, of blessed memory. Let us understand why it says, “by your blood live, yea, by your blood you shall live.” The sages interpreted this as a reference to the blood of the Passover offering and the blood of circumcision. I will explain the word, “live” (hayee). Even if it was through the blood of the Passover offering and the blood of circumcision that we were redeemed, we must still explain this expression.
I will begin by introducing it with a statement in Mechilta, P. Bo, “You shall keep watch over it” (Exodus 12:6) Why did the “taking” of the Passover offering precede the slaughtering of the Passover offering? Rabbi Matya ben Heresh said, “And I passed by you and I saw you steeped in your blood.” (Ez. 16:6) It is also written “And I passed by you and I saw you, and behold, your time was the time for love” (Ez. 16:8) The time arrived for the fulfillment of the oath that God had made to our forefather, Abraham, to redeem his children. But they had no mitzvot in which to engage, which would enable their redemption, as it says, “\"Your breasts were firm, and your hair had sprouted, but you were naked and bare” (of mitzvot). (Ez. 16:7) The Holy One gave them two mitzvot — the Passover offering and circumcision to engage in for their redemption, as it says, “And I passed by you and saw you steeped in your blood.” That is why God commanded the taking of the Passover four days before its slaughter. For reward is only given for an act. Rabbi Eliezer Hakappar b’Rebbe said, “Were there not commandments in the hands of Israel already? There were four commandments which made them surpass the whole world. They were not suspected of illicit relations or slander, they did not not change their names or language…. So why did the taking of the Passover offering precede its slaughter by four days? Because Israel was steeped in idolatry in Egypt, God said to them, “Set aside your hands from idolatry and cling to the commandments. (Ex. 12:2.) ",
+ "Before I explain the Haggadah, it is necessary to understand the disagreement between Rabbi Matya ben Heres and Rabbi Eliezer Hakappar. Their disagreement is similar to that of the rishonim of France and the Ramban about whether our forefathers and their offspring were considered Israelites or were judged as Noahides before the giving of the Torah. The rishonim of France held an opinion similar to Rabbi Matya ben Heresh; until the giving of the Torah at Sinai they still had the status of Noahides. Noahides’ thoughts are not linked to their actions as Tosafot wrote in the first chapter of Kiddushin. As a result they did not have mitzvot that made them worthy of redemption as a result, the Israelites were still judged as Noahides at this time...they did not have any actions in their possession (only thoughts or good intentions) . Because of this they were commanded regarding the blood of Passover and the blood of circumcision.
Rabbi Eliezer ben Kapar disagreed and held the same opinion as the Ramban would (later) hold; when Abraham was circumcised, he and his offspring took on the status of “Israelite/Jew” whether the law was more lenient or stringent. If so, they had commandments in their possession (they were not suspected of sexual infractions, they didn’t change their names, they didn’t change their language and they didn’t engage in gossip). Even though these were passive mitzvot, since they had the status of Israelites, they were given credit for these commandments. As long as a Jew doesn’t transgress, their good intentions are joined to their actions and they are considered to be filled with commandments.
I learned in the book called Gur Arye, why these two mitzvot, Pesach and circumcision, were singled out and why the Passover offering was set aside four days before its slaughter. The sages answered that at the time when the Holy One spoke to Moses, He told him, “Tell Israel to slaughter the Passover offering.” Moses said, “Master of the Universe, how will they be able to do such a thing since the sheep is considered an Egyptian god?” God said, “By your life, Israel cannot leave here until they slaughter the lamb in the presence of the Egyptians in order to show that the god of idolaters is nothing.” One might ask, how could Moses say, “How can they do such a thing,” since he knew that God would protect Israel from evil? Furthermore, why couldn’t they leave Egypt until they slaughtered the Passover offering before the Egyptians? The rabbi mentioned above commented that when Samuel said “How can I go? If Saul hears of it, he will kill me,” ( I Sam. 16:2) one can answer, “where danger is permanent it is different.” They also said that miracles occur for those who are ready to give their lives to sanctify God's name. Moses, then, said “How are they able to…” since danger was constant at that time, and God answer, “They cannot leave here until they slaughter…” because they needed a miracle that would only occur if they slaughtered the offering before the Egyptians, which would have been risking their lives for the sanctification of God’s name.
We can now understand the statement of Rabbi Matya ben Heresh. He was of the opinion that they needed to completely risk their lives and therefore God commanded them to perform the Passover offering and circumcision. We are taught that a sick person or a non-circumcised person should not offer the Passover sacrifice. It is known that the pain of circumcision lasts three days after it is performed. That is why they offered the sacrifice on the fourth day. Since they offered the sacrifice on the fourth day after the initial pain of circumcision, there is a question of the risk of death for the sanctification of God’s name.
Regarding the people of Shechem who took Dina, Jacob’s sons told them to circumcise themselves and then they came on the third day and killed them. It would appear that the risk to lives of the Israelites would have happened if they brought the sacrifice and then were circumcised. But the Israelites tied the sheep to their bed posts for four days as they writhed in pain from circumcision. This explains the statement of Rabbi Matya who said that they performed the commandment of Passover and circumcision as an act of Kiddush Hashem, risking their lives in the sanctification of God's Name. They then waited four days in order to risk their lives. This is the essence of his explanation.",
+ "Following this approach it is possible to explain the Midrash. The Midrash prefaces the first question with, “For what do we preface the taking of the Passover offering to its slaughter by four days?” The commentators point out the use of this expression, “For what,” (mipnei mah) since it could have said “Why (lama) does taking the Passover offering come before its slaughter?” It implies that there were a number of different reasons for this order and he wishes to know the main reason. It might be that these four days were meant to repair what was impaired in the four parts of the individual: life force (nefesh), body (guf), spirit (ruach) and soul (neshamah); they are referred Nagr\"an as in, “A quarrelsome person alienates his friend,” (Pro.16:25) The Israelites erred by worshiping idols causing harm to the four worlds, and the four days were meant to unify the four letters of the divine name which were damaged. Because of all the possible interpretations, the Midrash asks, mipnei mah? “What is the primary reason that the taking preceded the slaughter?” It is to teach us that there are many explanations, some of which are at the heart of the matter and some which are not answers to the question. Therefore, Rabbi Matya ben Heresh comes to say that it was necessary. It must be the choice of language, they took it four days before… was to risk their lives in the sanctification of God’s name. And they had to circumcise themselves and allow three days to pass in order to heal since one can not make a sacrifice when one is ill. The four days were necessary; without them the sacrifice would not have been enough.
Rabbi Eliezer HaKappar held that they had performed mitzvot. The four days were necessary because they were steeped in idolatry as one who transgresses the commandments, rejects the yoke of the commandments, denies the covenant, and is contemptuous toward the Torah. These were Israel’s four sins - they atoned for them through the four days in which they risked their lives for the sanctification of God’s name and they atoned for the four transgressions.",
+ "This is similar to what is stated in Pesikta Rabbati, “Speak to the whole community of Israel and say that on the tenth of this month, (each of them shall take a lamb for each family, a lamb for each household).” (Ex. 12:2) This would only make sense for the one who dwells in the home; yet you say that they were kept from the tenth. It teaches us that the lamb was tied to a bedpost from the tenth of the month. When Egyptians entered the Israelite homes and saw the lamb tied to the bedpost, they would faint (lit., their soul left them). If the previous statement is correct that they tied to the lamb to the bedpost in order to sanctify God’s name since they were still in pain from the circumcision and the Egyptians would see that they were vulnerable, then the Israelites would become faint and they would risk their lives for the sanctification of God’s name.
Rabbi Moshe Alschikh, of blessed memory, writes that every commandment that a person performs sanctifies a limb of the body with which the person performs the mitzvah. The limbs allude to the 248 positive commandments for there are 248 limbs of the body. Martyrdom is equal to the entire body because one turns over one's entire body at once in the sanctification of God’s name. While the Israelites were in Egypt worshiping idols they damaged their entire bodies so that they were called dead even in life. Even though they were forced to do so, the worship of idols is considered a denial of the entire Torah so that one damages his/her entire body and is called “dead.” God wanted to give the Israelites merit and so he gave them the blood of circumcision and the blood of the Passover offering in order that they might risk their lives in the sanctification of God’s name. In so doing they would sanctify their entire bodies all at once so that they would live and not die. The verse that is quoted, “By your blood live, by your blood shall you live,” refers to the blood of circumcision and the blood of the Passover sacrifice. Through them they would sacrifice themselves all at once and live since in the past they had worshipped idols and were considered ‘dead.’ Through the repetition of the words, “By my blood you shall live,” in this verse, we explain:
Aleph - The reason they were commanded to offer the Passover offering and then to circumcise themselves was so they would offer themselves as a way of sanctifying themselves to God and thereby repair their bodies.",
+ "Bet - The sages explain the exact iorder of the words in the Midrashim. They said, “The blood of the Passover offering and the blood of circumcision.” It should have said, ‘the blood of circumcision and the blood of the Passover sacrifice,’ since they were circumcised first or they should have put circumcision first because it is the cornerstone of Judaism and our forefather Abraham and his offspring were commanded regarding this first. It is possible that the sages wished to imply what is stated in Exodus Rabbah. The Israelite men did not want to be circumcised, so God called the winds from four directions that had blown through the Garden of Eden. These winds attached themselves to the Passover offering. All of the Israelites came to Moses because they wanted to eat the Passover offering. Moses said to them, “If you are not circumcised you cannot eat the Passover offering.” They immediately agreed to be circumcised, thus mixing the blood of circumcision with the blood of the Passover, as it is written, “Through your blood, live!” .... That is why the blood of the Passover is mentioned and then the blood of circumcision and it is also the reason for the double language בדמיך חיי. First, they agreed to circumcision so they could participate in the Passover offering and then they slaughtered the Passover offering.",
+ "Gimel - There is another reason Israel was commanded regarding the Passover offering first and then circumcision. Our forefather, Abraham, was commanded to circumcise himself and his offspring, as is written, “As surely as I have established My covenant with you...” (Jer. 33:25-26) According to the author of Amudeha Sheva, God created all wild and domestic animals and birds with different physical characteristics distinguishing the forbidden from the permitted. But with humanity God made no differences between human beings. Therefore God commanded Abraham to circumcise himself and his offspring so that they would be different in form from other humans.They were created without any differences so that human beings should not say that two powers created human beings. In this way the author of Amudeha Shiva taught that circumcision implies both the divinity of God and God’s unity. It is possible now to say that this is the reason why the Passover was commanded first and then circumcision. Since they were a nation within a nation, both of which worshiped idols, therefore God commanded them, “Set yourself aside from idolatry and take a lamb…” In this way they would make the god of Egypt a desolation and a humiliation. And so that they wouldn’t have reason that there must be two powers in the universe, one that performs good and one that does evil. They were commanded to circumcise themselves since there was no difference in form between human beings as there is among the animals and the birds. Circumcision proves God’s divinity and it for this that we say, בדמיך חיי:",
+ "Dalet - There is another reason (for placing the Passover before circumcision) that has been stated a number of times in this commentary. Because of the severity of the subjugation, the Israelites left Egypt earlier than the time that was decreed. God evaluated their years of suffering to be included in the rest of their years of exile. This makes sense if the Israelites were considered God’s children; then God would have seen harshness as adding to the time that they were enslaved. As the Zohar states, if they preserve my covenant, they will be considered my children. Therefore, it was for this purpose that they were commanded to offer the Passover offering in order to separate themselves from idolatry. How could they be considered children if they worshipped idols? Even if they were called “depraved children,” (Is. 1:4) according to Rabbi Meir they would still be considered God’s children. Because of God’s great love, He subtracted the harshness of subjugation from the number of years. It was for this that they separated themselves from idolatry.
The blood of circumcision and the sacrifice became the blood of love.. Thus, through the covenant of circumcision they were called children, and through it they were able to leave before the allotted time. This is hinted at by the words Pesach and Milah. The word Pesach comes from the word for hopping since they hopped to the end of their subjugation because of their status as children which the circumcision made known.",
+ "Hei - Here is another reason. It is known that it was through circumcision that they became holy. As it states, “The one who sanctified him from the womb” - this refers to Isaac who was circumcised at eight days and became a chariot for the Divine Presence. He was inscribed for Sovereignty (malchut), the signature of Shadai, besides the tetragrammaton … As the Kabbalists wrote at length… The commentators wrote the reason that the Israelites left before the completion of the 400 years was because they were sanctified through the act of circumcision, and sanctification abrogates slavery while the Passover offering separated them from idolatry and also sanctified their entire bodies as the sages stated, circumcision caused them to be sealed and written for life and the kingdom of heaven. Thus, it was through this that they were excused from subjugation and they went forth from exile.",
+ "Vav - There is yet another explanation for placing the Passover offering before circumcision based on what the sages and the commentators wrote in a number of places. There is a debate between the nations and Israel. The nations were of the opinion that acts of heaven are greater. The nations argued that if God didn’t want idolatry, He would have abolished it. Israel argued that human actions are preferable to God. God desires righteousness so He can reward his creatures when they uproot idolatry. This is the reason for circumcision. Human beings weren’t created circumcised because God prefers human action. God commanded Israel regarding the Passover offering and circumcision; the Passover offering was meant to separate them from idolatry, as Scripture states, ““Go, send forth your hands to pick out lambs for your families…” (Ex 12:21) Send forth your hands to separate them from idolatry so that people will not say that divine works are favored. If God does not desire idol worship why didn’t He abolish it? It was so that Israel could fulfill the covenant and circumcision was commanded because human actions are preferred by God.
Through this debate we can understand the sages’ statement: when the Israelites left Egypt, they renewed their covenant by performing acts of kindness with one another. Why did they see fit to act thus when they left Egypt, establishing this covenant? Until now Israel assumed that heavenly actions were preferred by God; as a result they were reluctant to perform acts of tzedakah and lovingkindness. They assumed that if the Holy One loved the needy, He would support them. But now they knew that human actions were preferable to God since they were commanded to offer the Passover offering and to circumcise themselves, since a heavenly proclamation made known that human actions are preferable and they received merit for getting rid of idolatry and performing circumcision themselves when the “time of pruning” (Song 2:12) arrived, and also established a covenant of lovingkindness with one another. This was because human actions were preferable and were judged favorably as has been explained.",
+ "Zayin - Besides the reasons for Pesach offering and circumcision, there is yet another explanation for the order of the Passover and circumcision. I read it in a letter by Echad Kadosh. It goes like this: In Shemot Rabbah the sages comment on the verse, ““I am Adonai your God;” (Ex. 20:2) on this condition, I took you out of Egypt.” This would appear to be the opposite of what the sages stated elsewhere where they said, “This is one major reservation to the fulfillment of the Torah…” The Rashba writes, because of this the people of Israel were punished when they received the Torah that the land would be given on condition (that they observe it).
Where is this condition found in the Torah? God swore to our ancestors that He would give the land to our offspring unconditionally. Rabbi Moshe Alsheikh adds that God did not give the Torah to our ancestors as an inheritance but as a gift. Gifts can have an expiration date in which the giver says, “And afterwards it shall be bequeathed to another person…” This is not sufficient explanation: first, “a set period” is not found in connection with Israel living in the land; if it was only given to them for a defined period of time it would have been specified in the Torah. Furthermore in Parshat Lech Lecha we read, “I assign the land you and your offspring after you sojourn in...as an eternal possession...” (Gen. 17:8)
However it is possible that the conditional nature of the land was hinted at in the last part of the verse, “...and I will be your God,” (Gen. 17:8) In other words: I will give them the land on the condition that I continue to be their God. In this connection it is stated, “And this is the reason why Joshua circumcised them…” (Jos 5:4) But this is difficult because this is speaking about circumcision and Abraham had already acquired the land (before circumcision) as it states, “Rise up and travel throughout the land…” (Gen. 13:17) and later in the Covenant of the Pieces, it states, “On that day God made a covenant with Abram…” (Gen. 25:18) There is no mention there of any conditions for possession of the land nor is possession given to anyone else. Further, even if we say that in the Covenant of the Pieces, the land was given on condition, why was it necessary to mention it again in connection with circumcision, “I gave the land to you and your offspring afterwards ....”
The sages give a reason why the Exodus is mentioned several different times; One reason appears in Ketubot 44a regarding contracts: Rav Naḥman said: When two documents that are produced one after the other, the second nullifies the first....if he added a palm tree to it, he wrote it as an addition.” If he wants to collect one of them he may do so; if he wants to collect the other, he may do so. Similarly, iIn the Covenant of the Pieces, God gave the land to the people on the condition that they be in exile 400 years, as stated, “Know well that Your offspring shall be strangers in a land…400 years.” (Gen. 15:13) However when the circumcision was performed God returned and gave the land to Abraham and did not mention the condition of exile. He then gave the land to them as an inheritance but God did mention a condition, “that I shall be your God.” The intention in these two promises was that if they wanted one they could collect one and if they wanted the other they could collect the other. The reason, then, for the premature Exodus was in fulfillment of the statement, “And when you have freed the people from Egypt, you shall worship God at this mountain.” (Ex. 3:12) Israel was “one nation living in another nation,” both nations being idolaters. Because they would have to suffer the pain of subjugation for 400 years and this was very difficult, they accepted the other condition, circumcision, in which God made a condition, “I will be to them a God,” without continuing subjugation.",
+ "According to this interpretation, we can explain the verse, “Let us travel a distance of three days into the wilderness to sacrifice to the LORD our God.” (Ex. 3:18) Why did Moses ask to travel a distance of three days? He should have asked to leave and never return! However, it is possible to explain this based on a disagreement among the Rishonim in Ketubot in which we have said ‘if he wants this he may collect it and if he wants the other he may collect it.’ According to Rashi and the Rif if he wrote a second addition that said, if he wants he may collect one or the other, then it is not as if both documents exist but if he want to accept the first contract he can accept the field without the palm tree and if he chooses the second he can do so with the tree. The Rosh, on the other hand, held, the second contract does not annul the first contract. Rather the second was written as an addition and the first one remains in effect so that he can take the palm tree.
Now, the Covenant of Pieces and and the Covenant circumcision are like two contracts that were given to Israel regarding the land. In the Covenant of the Pieces, the land was given on the condition that Israel be subjugated for 400 years. At the time when the Covenant of circumcision was made, the land was promised as long as they accepted God’s divinity. According to Rashi and the Rif the matter depended on Israel’s desire; if they wanted they could accept the land through the the Covenant of the Pieces and fulfill the condition of slavery for 400 years, or if they wanted they could accept the contract given at the time of circumcision and fulfill the condition through their acceptance of God and be excused from exile. But according to the Rosh and his students both contracts were in effect and they received both conditions - exile and the acceptance of the yoke of the kingdom of heaven. It is possible that at the time of the Exodus, the people consented and chose to accept the covenant regarding circumcision, with the condition of accepting the yoke of God’s kingdom so they would be exempt from the exile. According to Rashi and the Rif, God in His mercy understood Israel’s intention and annulled the subjugation and exile since they accepted the conditions of the second contract. This explains why God placed an obligation upon them to tell the story of the Exodus and that each day a person must mention the Exodus since it is the cornerstone and foundation of their faith. When Israel left Egypt they abrogated the Covenant of the Pieces because they wanted to fulfill the second contract in which they affirmed God’s divinity according to the Covenant of circumcision. That is why there is an obligation for people to tell the story of the Exodus from Egypt. For they went for with a mighty hand before their time. We must always recall the Exodus for we accepted the second contract...this is the reason that in so many places it states, “I took you out of the land of Egypt to be God,” and why in the incident of the Golden Calf God became furious enough to destroy “Your people who You took out of the land of Egypt…” In Egypt they had agreed to fulfill the covenant of circumcision which meant accepting God and abrogating the Covenant of the Pieces. It is also the reason God said, “I am the Lord your God who took you out of the land of Egypt, the house of bondage…” and one does not say, “Who created you,” for the Exodus is the time when they accepted God’s divinity and agreed to fulfill the second contract given at the time of circumcision.",
+ "Moses wisely asked Pharaoh, “Now let us go a distance of three days…” (Ex. 3:18) Israel wanted to attain the land through the second covenant that was given at the time of the circumcision and to abrogate the first one which was the Covenant of the Pieces so that they could end the exile. According to the opinion of the Rif and Rashi, they knew that the law might be according to the opinion of the Rosh, so that both contracts would remain in effect and they might have to remain in exile even if they accepted the Divinity of God. Therefore they asked to travel a distance of three days outside of Pharaoh’s authority so that they would not be bound to him. They would then be far enough away from Pharaoh’s so that his hold on them would be weakened. They would be within their own authority and could establish the second contract, abrogating the first, according to the Rashi and Rif. They would no longer be slaves of Pharaoh and only then could they become servants of God, and the Covenant of the Pieces would no longer be in effect. This was the purpose of traveling three days in order that they might become free (to choose) and strengthened.",
+ "Through this explanation we can explain the order of the verses in the discussion between Moses and God in Parshat Shemot: “But Moses said to God, “Who am I that I should go to Pharaoh and free the Israelites from Egypt?” And God said, “I will be with you; that shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.” “And God said to Moses, “Ehyeh-Asher-Ehyeh.” God continued, “Thus shall you say to the Israelites, ‘Ehyeh sent me to you.’” (Es. 2:11-15) The sages commented, “Ehyeh-Asher-Ehyeh.” Eheyeh, I will be with them in this suffering, and “Ehyeh” I will be with them during the subjugation to the kingdoms. Moses then said, “Master of the Universe, why should I mention other suffering? This suffering is enough for them.” God said, “You have spoken well. Thus shall you say to the Israelites…”
One must investigate the contradiction here, when making known God’s ways to Moses. God tells Moses that He will subjugate Israel to the kingdoms and yet the sages said the tablets were engraved (חרות) - freeing (חירות) them from subjugation to the nations. The answer to this contradiction is simple. After Israel made the gold calf and the tablets were broken, subjugation to the nations was again decreed. This is hinted at in the expression, אהיה אשר אהיה. According to our interpretation it is possible to explain why Israel was saved from subjugation by the nations, and then after the golden calf, it was decreed that they would go into exile. First, the Holy One wanted to save Israel from exile through the Covenant of circumcision so exile isn’t mentioned. If they had wanted they could have collected this reward. According to Rashi and the Rif, who said that the second contract cancels the first, they left Egypt based on the Covenant of circumcision in which they accepted the yoke of heaven. It allowed Israel to leave Egyptian exile. However, through their iniquities Israel made the golden calf at Horeb and God took a different approach, following the opinion of the Rosh and his students, that both contracts had to be fulfilled. They were now obligated to go through exile and also accept God’s divinity, as an additional condition, “I shall be their God.” The condition of exile in the first contract would not be abrogated. This is what Moses had in mind when he said, “Who am I that I should take the Israelites out of Egypt…” (Ex. 3:11) He was asking, “How is it possible to take them out before the allotted time.” God answered him, “this shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.” (Ex. 3:12) In other words, now they can retract from the contract in the Covenant of the Pieces and follow the Covenant made when they were circumcised that the giving of the land shall be based on fidelity to God and nothing else. The second contract had canceled out the first; all this is hinted at in the statement, “When I take you out, etc, you shall serve, etc”
However, when they sinned at the golden calf, he obligated them to both contracts as the Rosh stated. This is hinted at in the statement, אהיה אשר אהיה - I will be with them during subjugation to the nations - even though I exempted them from the first contract. When they abrogated the second contract, I established their obligation of fulfilling both of covenants, according to the ones who say that the second does not abrogate the second. This is the opinion of Rif and Rashi. Moses then said - you cannot mention the subjugation to the nations and then tell them that they will abrogate the second agreement for they are the chosen one and can not place a finger between the two agreements (and avoid both). The Holy One said, “You have spoken well! That was my thought from the beginning when I revealed to you what would be!",
+ "Following this approach, you can explain the following verses in Parshat Va-era: “I also established My covenant with them, to give them the land of Canaan, the land in which they sojourned. I have now heard the moaning of the Israelites...therefore, say to the Israelite people: I am Adonai. I will free you from the labors of the Egyptians …. And I will take you to be My people, and I will be your God. And you shall know that I, Adonai, am your God who freed you from the labors of the Egyptians. I will bring you into the land....” (Ex. 6:4-8)
I won’t go into the nuances of language but it is possible to explain these verses according to our approach. “I also establish my covenant...to give to them…” This hints at the Covenant of the Pieces, “For your offspring shall be strangers,” (Gen 15:13); this refers to the land of their sojourn. “I have now heard the moaning of the Israelites…” In other words, I have seen that it is not possible for them to live in exile for 400 years and one must worry that they might become impure. “Therefore, say to the Israelite people: I am Adonai.” This name implies compassion. It teaches that it is better to choose the second contract made when Abraham was circumcised. “I will free you…and I will take you to be My people, and I will be your God,” based on the terms of the covenant of circumcision, according to Rashi and the Rif who claimed that the second contract cancels out the first one. Here too, the second contract (circumcision) cancels the first one which demands exile. And as opposed to those who say both contracts must be held in effect, it was through the attribute of mercy that God chose this approach. “And you shall know that I, Adonai, am your God who took you out...,” (Ex. 6:7) In other words, For I am Adonai, the One associated with mercy. Because I am your God, I will take you out of Egypt. “And I will bring you to the land,” according to the conditions of the second contract.
There is still reason to judge according to the second point of view (of the Rosh). According to the Rosh, both contracts are in effect, and because of God’s anger I will reign over you so that you will still be in exile. But this too is the attribute of mercy for you, that I abrogated the first contract and established the second one and it is through the acceptance of the yoke of Heaven that you will be freed from exile.
This also explains the verses in Parshat Nitzavim, “All nations will ask, “Why did Adonai do thus to this land? They will be told, “Because they forsook the Covenant of Adonai, the God of their ancestors, made with them when He freed them from the land of Egypt. They turned to the service of other gods and worshiped them… Adonai cast them out into another land, as is still the case.” (Deut. 29:23-25, 27) This implies that God became angry because he was compassionate with them and took them out of Egypt, abrogating their exile and establishing a second Covenant with them. It was for this that he made a covenant that they should serve God according to the conditions made at the time of the circumcision, and yet they went and worshiped other gods. Therefore God’s anger blazed and He chose to making both contracts apply “and he cast them out…”",
+ "Continuing, it is also possible to explain Judges, Ch. 6, based on this interpretation, “I brought you up out of Egypt and freed you from the house of bondage….And I said, ‘I Adonai am your God. But you did not obey me.” (Judg. 6:8-10) as well as 1 Kings, Ch. 9, “they shall be told, ‘It is because they abandoned Adonai, their God, who freed them from the land of Egypt, and they embraced other gods and worshiped them, ” (1 Kings 9:9) and similar verses. They can be explained according to our introduction. Also in other places we will explain according to this introduction.",
+ "This might explain the intended meaning of the statement in Berachot, (Ex. 11:2) ““Speak, please [na], to the people.” Na is an expression of supplication. The Israelites asked to borrow from his or her neighbor objects of silver and gold. Do so, so that the righteous one, Abraham, could not say that God fulfilled His decree, “They enslaved and afflicted us,” but He did not fulfill, “Afterwards they left with great wealth.” According to our interpretation, one might (mistakenly) think that the 400 years began with Isaac; this is referred to in the verse, “For a sojourner shall your offspring be…” One might say that the sojourn began with Isaac and the enslavement with the offspring of Jacob, after which the tribes were set free. However, according to what has been said, the land of Israel was held in Israel’s possession (and bread that falls in a pit is never found) For the All-Merciful said, “You shall be a stranger in a land not their own,” while our forefathers, Isaac and Jacob, lived most of their lives on the holy land, the years of their sojourn were not included in the 400 years that Israel was in Egypt. The decree did not begin until Jacob and his offspring went down to Egypt, Only then were their lives counted in the sojourn and the slavery adding up to 210 years, “In a land not their own.” The Holy One had compassion for Israel. God hinted at this by canceling the first contract, the Covenant of the Pieces, and establishing the second contract of circumcision whose condition was accepting God’s divinity. By doing so God cancelled the exile earlier. When they left, the Covenant of the Pieces had already been abrogated. But God, in His love for Abraham, did not want him to think that since the 400 years were over, that they fulfilled the decree of enslavement and oppression from the time of counting from the birth of Isaac and Jacob and the tribes, God had not kept the promise of giving them great wealth. Therefore, God asked the Israelites to request wealth from the Egyptians. The truth is, the sojourn was only based on the time in Egypt and even though the original Covenant of the Pieces had been cancelled, they were still allowed to leave with wealth so that there would be no reason to object…",
+ "Let us return to the original matter, why the Passover offering is mentioned before the circumcision. The main reason that the Israelites left Egypt before the allotted time was because the Covenant of the Pieces was abrogated. The Israelites chose the second Covenant of circumcision which was conditioned on their acceptance of God. One gift was conditioned on the acceptance of the other. Thus, when God commanded them, “Go set aside and take the lamb…” (Ex 12:21) This meant “set aside idolatry” by offering the Passover sacrifice. By slaughtering the Passover offering they rejected the false gods of Egypt. Circumcision was necessary because now they entered into the second contract; it established the new contract. Through it, we can understand the statement which I brought above: “The Holy One said to Moses, ‘By your life they shall not go forth from Egypt until they slaughter the Passover offering in front of the Egyptians so that they know that the gods of Egypt are nothing.’ The Exodus depended on fulfilling the contract of circumcision which included the condition of accepting God. From this we can conclude that there could be no Exodus until they slaughtered the Passover offering and made known to Egypt that there is only one God and that Israel took upon themselves to worship only God according to the conditions of the second contract. Also, that the Covenant of the Pieces had been cancelled calling for exile. Israel slaughtered their god and served their own God in order that it might be known that the reason for their Exodus was so that all would know God’s ways are just and righteous.",
+ "I have used this explanation to interpret, “We were slaves to Pharaoh,” above. The intention of the passage, “We were slaves… and Adonai our God….” was actually to show that we affirmed God’s divinity through circumcision, and that the original contract was abrogated, the Covenant of the Pieces, which included the condition of 400 years of exile. The statement, “Adonai our God took us out,” implies that after we accepted God’s sovereignty, God took us out with a strong hand even though Pharaoh wanted us to complete the 400 years. Pharaoh did not realise that the conditions of the contract had changed. That is why God had to bring them out “With a strong hand.” This was already hinted at when Moses said, “Let My people go so that they may serve me.” In other words, now that they have a second contract and have accepted God, let the people go, so that they can serve God.
But there is a major problem with this: granted, if Israel accepted circumcision and the condition of worshiping only God then it should be enough to remember the Exodus. However, because they worshipped the golden calf, they angered God so that they had to fulfil both contracts of serving God and also be in exile, subjugated to the other nations. What then was the point of mentioning the Exodus from Egypt and the commandments of Passover night? Aren’t they extra since we lost our way and had to go back into exile?
That is why the Haggadah says, “If the Holy One had not taken us out…” That is, even though we went back to being subjugated to the nations, “If God had not taken us out…” we would have sunk in the fiftieth gate of impurity and we would never have been able to rise up. Had we not left Egypt when we did we would have been lost.
That is why we must observe the laws of Passover on this night. And that is why these verses (from Ezekiel) that were brought are correct, “By my blood live.” We have already learned that God commanded Moses that if they should abrogate the Covenant of the Pieces with its condition of exile and that they should fulfill the second Covenant of circumcision. That is why the verse states, “I said to you: “Live by your blood.” Yea, I said to you: “Live by your blood.” (Ez. 16:6) It taught that God in His compassion said that he would also keep the second covenant through the commandments of Passover and circumcision.",
+ " “I let you grow like the plants of the field.” (Ez. 16:7) One might explain this according to what the sages stated in Hullin 60a: It is stated ““after its kind” (Gen. 1:11), regarding trees; the grasses drew an a fortiori (kal Vachomer) inference with regard to themselves….”
The commentators wrote that the spoils taken in Egypt were absolute proof that the Egyptians did not rule over the Israelite wives. Regarding Abraham and Sarah it is stated, “I herewith give your brother a thousand pieces of silver; this will serve you as vindication before all who are with you....” (Gen 20:16) Further, Ashkenazic sages wrote that the reason that Moses and Aaron brought about the Exodus rather than God was because when God performs a miracle (like the conquest of Jericho) then the booty would belong to God. God wanted Israel to take all the spoils from Egypt, therefore He sent Moses and Aaron to take the nation out. God was only responsible for the plague of the first born. God wanted to distinguish them…
This is the explanation of “I let you grow like the plants of the field.” The verse hints the Israelites guarded themselves against unchastity just as the green plants of the field were separated each “into their own kind.” And if you ask, “What does this prove? The nations might question this by saying, “If the Egyptians ruled over the bodies of the Israelite men how much more so could they have ruled over their wives.” One could answer, “they became highly ornamented.” (Ez. 16:7) In other words, The Israelites merited the spoils in Egypt and at the sea which are called עדי עדיים there were two spoils in order to fulfill His promise, “And afterwards they shall go forth with great wealth.” It should have been enough to give them just one source of spoils and to have fulfilled it at the sea. The spoils that were taken in Egypt were a sign that the Egyptians hadn’t taken advantage of their wives; this is referred to by the expression בעדי עדיים since there were two sources of spoil. It is because they guarded themselves from unchastity as we learn from the verse regarding Avimelech who gave a thousand silver coins to Sarah as a testimony to prove that he had not touched her.
This is also the reason for the expression ,שדיך נכונו, “Your breasts become firm.” This is a reference to Moses and Aaron, since Moses and Aaron were prepared to take them out of Egypt rather than the Blessed One. This was so even though “Your hair grew;” they had reached the end, as the sages explain, if God had taken them out of Egypt by His own hand, all the spoil would have been Holy. Here it must be that they claimed the spoils for two reasons: because they were poor and lacking all good and the second reason, as testimony that the Egyptian had not molested their wives.
“And she was naked and bare;” that is, this must mean that it be carried out by Moses and Aaron who are hinted at in the expression שדים נכונו. For two things have befallen you (Is 51;19): nakedness and in need of money. This is so even though the Magen Avraham (above) explained that the Israelites were wealthy both explanations have a basis according to those who interpreted it thus. And further, “And naked” is understood as the ones who ruled over their wives. But two spoke in the name of the God - is a reference to Moses and Aaron who helped to take them out… (?)",
+ "We can now explain the order of these verses: “When I passed by you I saw you wallowing in your blood, I said to you: “Live In your blood.” Yea, I said to you: “Live by your blood.” I let you grow like the plants of the field; and you continued to grow up until you attained to womanhood (b’adei adaim) and your breasts have become firm and your hair sprouted. You were still naked and bare. when I passed by you [again] and saw that your time for love had arrived. So I spread My robe over you and covered your nakedness, and I entered into a covenant with you by oath—declares Adonai; thus you became Mine. ” (Ez.16:6-8) These verses appear to be redundant and there are grammatical problems with them. Based on what is written above it is possible to explain them as follows.
“When I passed by I saw you wallowing in your blood…” That is, “Your hair is like a herd of goats (eezim).” (Song 4:1) This can be read as, For You suffering is as fierce (aza) as death as a result of terrifying (tzaarayich) and mighty slavery.
“Yea, I said to you, ‘Live by your bloods,’” The blood of the Pesach offering and the blood of circumcision. The blood of the Pesach offering served to separate the people from idolatry, and circumcision was meant to help the people cling to God and preserve their covenant. Since they are the children of God, their years of subjugation equaled the full 400 years as was explained above. The years that made up a larger accounting in the number of years that they were supposed to be enslaved. This is referred to by the expression, “By your blood you shall live.” In the exile of captivity, even in life they were called dead. Further they were made to suffer by the slaughter of the male children and other acts. Now, “By your blood you shall live,” through the harshness of the subjugation they were allowed to complete their enslavement before the allotted time. Because God’s ways are mighty and God desires His servants' vindication, he did not give others the chance to say that the subjugation must complete a full 400 years. “Yea I said to you, ‘Live by your bloods,’” referred to the blood of the Pesach and the blood of circumcision which brought about the Exodus. Through the Pesach they separated themselves from idolatry and through circumcision they were sanctified themselves to God in heaven. As a result of this sanctification, they were freed of subjugation, as the sages said.
Despite the years in exile, there was reason to think, God forbid, that Egypt still controlled Israel and that this was according to the decree of God. It is not fitting for the King of glory to bring about justice through subterfuge in order to liberate them from subjugation which God decreed upon them. Initially everything was revealed and God knew what would happen. Also God was the one who decreed that they would be enslaved for 400 years.
To this Scripture says: “ I let you grow like the plants of the field.” This verse alludes to the increase in number. Because they fulfill the commandment of increasing, God abrogated the decree of subjugation, “They shall be enslaved and oppressed.” (Gen 15:13) We learn this in Berachot 47b: When Rabbi Eliezer found that he did not have ten (for the grace after meals) he liberated his servant to complete the minyan. The Talmud asks, “Is it not written, “They will serve as bondsmen to you forever?” The Talmud says, “A mitzvah that benefits the many is different.” Just as a mitzvah that benefits many can be abrogated, as it says, “They will serve as bondsmen forever,” so too here, the commandment that benefits the many - since they were all impure - can be abrogated “They shall be enslaved and oppressed.” This is the meaning of the verse, “I let you grow like the plants of the field.” Because there were many, I abrogated the decree, “They shall be enslaved.”
There is still reason to question this, since the law “They shall serve (ta’avodu) as slaves to you forever,” (Lev. 25:46) is rabbinic law, while, “They shall be enslaved (avadum) and oppressed,” (Gen. 15:13) is a Torah decree. One can abrogate a mitzvah that benefits the many. Therefore, Scripture comes to say, “And you continued to grow.” The sages take this to mean that they gave birth to sextuplets so that they numbered five times six hundred thousand. Four portions died during the plague of darkness, so that the numbers were exact. They were enslaved 86 years (five times 86 is 430), which is the number of years of the enslavement. This is the meaning of “And you continued to grow.”
If you say that twins tend to be weaker in their disposition, especially when there are multiple births, what are the chances of them giving birth to 600,000 healthy children especially since the parents were weak and their labor left them injured and in poor health? To this, Scripture states, “And they became great.” That is, they became great in power and strength, as Rabbi Isaac Abarbanel wrote: “They increased greatly, greatly” (Ex. 1:7) They increased in strength and they were not like other twins….
Since this brought about the completion of their enslavement, the Holy One, in his compassion, also had to fulfill the promise, “And afterwards they will go forth with great wealth.” (Gen 15:14) He promised them adei adaim, “Until you attain womanhood.” The the true meaning of this expression is found in the first chapter of Sota, “Do not read the verse as: Ba’adi adayim, “with excellent beauty.” Rather, read it as: Be’edrei adarim, meaning: “As many flocks.” In other words, it was not possible for them to merit, “And in the end you will go forth with great wealth.” (Gen. 15:13) This alluded to in the expression ba’adei ada’im. Since they left before the allotted time of liberation, so ba’adei ada’im is interpreted as referring to their increase which completed the time, as was said. Then the verse was applied - ba’adei ada’im - that they would inherit great wealth.
The statement, “Your breasts,” a reference to Moses and Aaron, “Became firm,” in the redemption. “Your hair blossomed,” a reference to the time of the blossoming (tzemei’ach) of redemption. The reason that these reasons had to be given and to seek many calculations for the time of the redemption is because, “You were still naked and bare.” This is an allusion of the husks of Egypt, the nakedness of the land had arisen, and threatened to swallow and destroy the seed of Israel who became impure.
The verses continue, “When I will pass by (va’evor) you again…” This language appears in the Bible, “Ahimaaz ran by way of the Plain, and he (vayaavor) overtook the Cushite.” (Sam.18:23) Similarly, this expression is found in rabbinic literature, “One recites a blessing before the performance (over li’asiyatan). Therefore, the expression (I pass..) here means that God did it before the assigned time. And when it says, “The Israelites were chamushim…” (Ex. 13:18) They left after only one fifth of the 430 years of servitude that were predicted (86 years).
But in the meantime, “And saw that your time for love had arrived.” Their increase equaled the time of redemption based on the 430 years. It seems that there are two contradictions. First it took place before the allotted time of completion of the decree in the number of years - it was less. And second it was based on one fifth of the 600,000 who served one fifth of the 430 years of slavery. This is based on the opinion of the author of Parashat Derachim, on the statement, “I the Lord will speed it up.” (Is. 60:22)
“So I spread my robe over you,” This is a reference to the opinion of the Rosh of which we wrote above regarding two contracts. (If a person accepts a contract and a second contract is then written, according to the Rosh, the person is obligated to keep both contracts. According to this opinion, Israel was obligated by the Covenant of the Pieces, with its subjugation of 400 years; this had already been fulfilled the verse in Ezekiel states: “For your time of love had arrived…” Targum Yonatan translates this as, the time of redemption had arrived. Now they had to establish the second covenant of circumcision which involved an affirmation of God. This is referred to by the first expression, “Behold it is your time.” It is your time - the time of redemption - and a time of love, - like a groom coming to his bride to establish the yoke of God in the second contract. That is why the passage is written in the feminine. The revelation at Sinai is compared to the sanctification of a bride and groom. As the sages explain; “Go to the people and sanctify them. ”(Ex 19:19) V’kidashtem means marriage sanctification.
“So I spread my robe over you” is similar to, “Spread your robe over your hand maiden,” (Ruth 3:9). Upon reaching the time of sanctification the bride and groom would atone for their sins, as is stated, “And I covered your nakedness.” The Aramaic translation of this verse is,”I covered your sins.” “And I entered into a covenant with you,” - the covenant of circumcision which Abraham made. “Thus you became Mine.” Any place where it uses the word lee, mine, it is a statement forever. God says, “Whether you are free or in exile you are mine. For both covenants/contracts were established according to the opinion of the Rosh.",
+ "Now let us return to the words of the Maggid. I have seen that in the version of the Haggadah of Rabbi Isaac Abarbanel it says: ““And there they became a nation:” This teaches that they were distinguished there… “Great and mighty,” as it is written,''But the Israelites were fertile and prolific…” (Ex. 1:7).” It might be that the Maggid wanted to interpret this verse to explain the reason that Israel left Egypt before their time. The order of the interpretation is related to what is written afterwards, “We cried out to Adonai...Adonai heard our plea.” (Deut. 16:7) Therefore, it interpreted, “And they became a nation,” as “They were distinguished there…” The Israelites were separate and apart as a nation because they did not mix with the promiscuous people of other nations. This was the foundation from which the Exodus occurred. The sages state that the Exodus occurred as a result of Israel’s multitude. If there was a promiscuousness among them, their increase would have produced sinful children. The increase occurred to assist Israel and it decreased the subjugation by four fifths. That is why the passage states, “And there they became a nation.” They were distinctive and recognizable. The other nations did not consider them because Israel were a holy seed
The proof that God caused them to increase is the word gadol, great, as Scripture states, “The Israelites were fruitful and increased…” (Ex 1:7) The sages tell us that the Israelite women gave birth to sextuplets. This statement is proof that there was no mixture of impurity among Israel’s offspring, for one who engages in illicit relations gives birth to lawless children. After all, the world follows its customary course. God does not perform miracles where there is falsehood. If the Israelites gave birth like all other people, we could assume that they engaged in illicit practices and that the Egyptians overtook their women. But the fact that they became a “great nation,” and that they gave birth to sextuplets, must be because their behavior was sanctified since God does not perform such miracles where there is falsehood.
Since this is the case, their proliferation decreased the number of years of slavery and changed the count of the decree of 400 years. Rather, the 600,000 were only enslaved for 86 years of hard labor. If you say that such prolific births are not good since multiple births are often weaker than individual births who are born healthy, Scripture states, vi’atzum, “And mighty.” This means they were born mighty so that the Israelites were both prolific but also strong. They worked together saying, “Let us make bricks, according to the decree placed on us. We will do so with great strength and a mighty hand so that their number will aid their work. After this the Maggid brought the verses from Ezekiel for the word, v’rav, and numerous. As it is stated, “I passed by you…I will let you grow like the plants of the field…” (Ez 16:6-7)."
+ ],
+ [
+ "Translator's Summary: The word, וַיָּרֵעוּ, is often translated as, “dealt harshly.” Chida offers seven different interpretations of the word that give us a variety of ways in which the Egyptians oppressed the Israelites: (1) they dealt harshly with us, bringing about an early escape; (2) They treated us like friends - and then turned on us; (3) They dealt harshly through oppression even before they enslaved us; (4) They made us sinners by teaching us their ways; (5) They dealt harshly by imposing demoralizing work on us; (6) They made us become miserly; (7) They forced us to worship idols. Note the clever way Chida began each explanation with the opening words of the passage from the liturgy Ya’aleh V’Yavo: יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד. There really isn’t a good translation for these words - they are simply used to count the different explanations, though I have tried to reflect each word below.
The Egyptians dealt harshly with us… This passage is a continuation of the previous verse, “And they became a nation, great and mighty.” This alludes to the reason for their early departure from Egypt as a result of their proliferation. When it stated, va’rav, “And populous,” it implies that since they became prolific, one applies the principle that a commandment of the many overruled the decree, “They shall serve them,” (Gen. 15:13) as Rabbi Eliezer taught. This is what is being stated: “And populous:” they shall become many…''And they dealt harshly (vayareiu) with us:” This expression is refers to evil and sinners. In other words, they tried to make us wicked and sinful, vayareiu so that we would descend into the fiftieth gate of impurity and so become impure. So, (here is how they hoped to accomplish this):",
+ "(1) Let us raise the first explanation of Vayarei’u, “they dealt harshly,” as stated above. Israel increased so that the many would guarantee that they did not become impure and enter the fiftieth gate of impurity. In this way they escaped the decree, “And they shall serve them.” Their increase caused them to go forth before the allotted time. “And they oppressed them,” the Egyptians caused suffering to our souls; they embittered our lives. This brought about Israel’s redemption. It is similar to the law of not causing unnecessary suffering to animals in the Torah. “They imposed heavy labor upon us,” should be understood just as it is stated. The main reason Israel was redeemed was because the harshness of the slavery completed the 400 years. Then, “We cried out...And God heard our plea…”",
+ "(2) One can come up with a second explanation of this expression. At first, Pharaoh spoke with a soft tongue (b’feh rakh) and in the end he imposed upon them with harshness (b’farekh). This is what Scripture states was the wickedness of Egypt and the meaning of vayareiu - “They dealt harshly with us.” Vayareiu is also related to the word rei’im ahuvim, “beloved friends,” as is it is interpreted in the Zohar Chadash: Al tareiu is interpreted similar to the verse, “Don’t make yourself friends with my prophets.” Scripture says vayareiu otanu hamitzrim, which is taken to mean the Egyptians became our friends with a soft tongue - they said one thing and they had seventy seven abominations in their hard hearts. But Israelites were so good that they believed the Egyptians’ words were true and they were able to seduce Israel with their slippery tongues. In this way the Egyptians were able to trap and enslave Israel with rigor, against their will and not for their own good. When Scripture says vayareiu - they showed us friendship and love and in the end vayanunu, they oppressed us, with hard labor.",
+ "(3) Here is another approach for interpreting: Vayareiu otanu hamitzrim, “The Egyptians dealt harshly with us.” If you ask, why are we accusing the Egyptians? Didn’t God decree, “They shall serve them and oppress them?” To this we say, “Incline your ear and listen to the words of the All-Merciful.” God said “They shall serve them and oppress them.” In other words when they are enslaved they may oppress them to get them to do their work. The enslavement came before the oppression to teach that slavery comes first and in this position of strength the Egyptians could use oppression. In their wickedness the Egyptians did not do this. It states that first they oppressed them and then they enslaved them. This was to teach us that the Egyptians oppressed Israel separately from enslaving them. The Egyptians' primary goal was to oppress the Israelites. As we say, the forced separation of the men and women was a form of oppression. The Maggid comments on this: “God saw our oppression - this is the forced separation of men and women.” Before they even enslaved them, the Egyptians began ‘oppressing them,’ so the oppression was separate from slavery.
In their wickedness, they used hard labor as a form of oppression. Therefore, I have explained vayreiu otanu hamitzrim to mean that they dealt harshly with us of their own accord, even though God did not command them to do so. This is the meaning of the verse, “He made His people very fruitful, more numerous than His foes (mitzarav).” (Ps 105:24) God caused the Israelites to proliferate so that the wicked plans of the Egyptians (Separating husbands and wives) would not come to be. Because the Israelite women were righteous, God caused them to reproduce and proliferate as mentioned in the first chapter of Masechet Sota.
This is the meaning of “more than His foes (mitzarav).” (Ps. 105:24) translate it “Because of his foes,” for they made the slavery heavy and oppressed them with hard labor. Therefore, “they oppressed them” was the reason for slavery. This is the plain sense meaning of the verse: after slavery, oppression is written since the oppression was an expression of the slavery, and not separate from it. If that is so, why did they separate husbands from wives? It would be enough with one type of oppression. That is why God made them, “More numerous than His foes.” This is how the author of Dat VaDin explained, “When they oppressed them so they increased and spread out.” (Ex. 1:12)",
+ "Reflecting on both interpretations, one can explain, “When they oppressed them,” as “they took their wealth and they ruled over their bodies with hard labor,” following the advice of Job, as the Zohar states (Parshat Bo, 33a). If this is so, then V’eenu can be from the word aniyut, they impoverish them. But if that is so, then we cannot explain, “They oppressed them” as meaning the forced separation of husbands and wives… This is an example of the explanations of the author of Dat VaDin: “They oppressed us,” (Deut, 26:6) - they made us poor. If that is correct then it is related to poverty. There is no oppression greater than this - for poverty is more bitter than death. Scripture states, “Because of that you have been tried by affliction.” (Job 36:21) Commenting on this verse the sages said, “Therefore poverty is the worst form of all suffering. It wasn’t enough that they impoverished them. They also imposed hard labor upon them so that one form of oppression led to another. If this is correct then I have spoken well when I said, “The Egyptians dealt harshly with us,” to mean that the Egyptians imposed various acts and abominations upon Israel to deal harshly with them of their own volition. (Not because God decreed it.)",
+ "(4) It appears that there are sages who interpreted this expression to mean that the Egyptians tried to teach Israel to sin by instructing them in their evil ways, by worshiping other gods and other such acts. This gave Egypt the power to rule over them and oppress them through the forces of evil which seduced Israel. Sin became an accuser in heaven so that they could not move forward until judgement rose up from against Egypt. This is stated in the Holy Zohar.
That is meant to show the wickedness and sins of Egypt. It followed the example of the aggressor who attacks the land (Nu. 10:9), he is Satan who is the evil inclination, causing one to fall in sin. He then accused them before God and sought to put them to death. This is the meaning of “Egypt made us evil.” It doesn’t see lanu, “Us,” but otanu, so that expression means, “Egypt sought to make us wicked evil doers.” They seduced us to make us leave the ways of our holy ancestors, the way of Torah, trying to make us follow their actions. When we refused, they oppressed us and lorded over us with hard labor.",
+ "(5) If one wants, one can explain this passage according to the comments of the author of Ir Benyamin on the first chapter of Sota. It is stated there, “Rabbi Samuel bar Nachmani said in the name of Rabbi Yochanan: They made them do work befarekh. This means Egyptians would exchange the responsibilities of men and women, giving men’s work to women and women’s work to men.” According to those who say that the word b’farekh comes from b’feh rakh, this is certainly crushing labor (perikhah). This was certainly devised by the sinners to cause Israel to fall into promiscuity. God hates sexual obsenity; therefore, they set up men to teach the women and women to teach the men so that they would be acclimated to sin. This is also taught in the Mishnah: “A bachelor may not act as a teacher of children, nor may a woman act as a teacher of children.” Here it became necessary for a man to teach his skill to women and a skilled woman to teach the men.
According to those who explain the word b’farekh (with oppression) as b’feh rakh (with soft words) and in the end b’frikhah, this was meant to be crushing oppression. It is impossible that this means “with soft words,” as if Israel desired this. For Israel is holy, and the sages say: “Stops his eyes from looking at evil,” (Isaiah 33:15) “This refers to one who does not look at women when they stand over the laundry at the river. According to the explanation of the Maggid, “And populous: as it is stated, “I let you grow like the plants of the field.”” We have explained this verse to mean, as various types of herbs did not mix with one another, so the Israelites did not mix. This implies that they grew separately so that they didn’t come to sin.
And is stated, “And there they became a great nation,” not engaging in promiscuity and keeping a standard of purity. Even when the Egyptians tried to make us wicked by looking at women in order to learn from them, they might come to sin, as it stated above, “A bachelor may not teach… Furthermore, “They oppressed us:” by separating husbands and wives,” with the purpose of causing them to sin. This was also not done with “soft words,” but rather with crushing oppression. For their souls were wrapped up with their wives to make sure that they did not sin. And this was the reason for, “And we cried out...and God heard…” It is why the Maggid said, “Our oppression,” - this is the forced separation of husbands and wives; and “Our labor,” means work, making men performed women’s work and women perform men’s work,” to cause us to sin “And our pressure:” This was certainly crushing oppression.”",
+ "(6) I have heard another explanation for this passage from Rabbeinu Baachya. He explains that Israel was subjugated in Egypt because they became miserly (tzarei ayin). This expression has the numerical value of 430. They learned this behavior from the Egyptians, the source of the demonic realm. As a result the Israelites did not show generosity and were cheap (ra ayin) whose gematria is 400. As is stated, “They shall be enslaved and oppressed for 400 years.” As a result, they fell into the hands of the Egyptians because “You caused us to wander because of our iniquities.” (Is. 64:6) “The Egyptians made us evil,” though we are the children of Abraham, the most generous person who filled the world with kindness, but we went down to Egypt who were just like their name. They became miserlym Tzari Ayin living amongthe Egyptians (Mitzarim). They refused to support the poor and the needy. Thus, we began to practice this transgression, and we became like them, becoming miserly. It was because of this that they were able to strike and oppress Israel.",
+ "(7) One may visit another interpretation based on the Yalkut, Parshat Behaalotecha, based on the verse, “It was evil in the eyes of God.” (Jud. 4:1) Evil is always a reference to idolatry. It is well known that Israel was forced to worship idols as the Holy One said to the angelic prince of Egypt who came to make claims against Israel and accusing them of worshiping idols.
This also teaches us that Israel was judged as Noahides. This sin did not endanger their status as a people of God. According to this, Abraham did not acquire the land by traveling about since Noahides cannot acquire land of Israel through usucaption since then it could have been called “A land not their own.” If that was the case then the 400 years of subjugation could be counted from the birth of Isaac, when they were sojourning in the land of Canaan.
The statement, “The Egyptians dealt harshly with us, should be translated “The Egyptians made us wicked by forcing us to worship idols. But since this was forced on Israel, they were judged as God’s children who are not obligated to give their lives for the sanctification of God's name. According to this explanation, the sojourn began with Isaac and his sons. It was with them that slavery was established. Thus, when it says “They placed hard labor upon us,” it is problematic since the decree of sojourn was placed on others, removing it from the 400 years. “And we cried out to Adonai, the God of our ancestors, Abraham, Isaac, and Jacob - they were the beginning of the sojourn. And God heard our voices, for the time had come to complete 400 years. And now we will return to the words of the Maggid.",
+ "Translator's Summary: Though וַיָּרֵעוּ in Deut. 26:6, “dealt harshly …” is translated as a verb of action “to deal harshly” the commentary reads it differently. The verse from Ex. 1:10 understands the word as an internal attempt to plan for Israel’s demise, “Let us deal wisely.” This leads the Maggid to two conclusions. First, the Egyptians plan was not only to oppress but to find ways to bring about Israel’s downfall. And second, the Egyptians’ actions were part of a concerted plan on their part to destroy Israel. They were guilty not only for what they did but for creating a scheme to bring about Israel’s and God’s downfall. Chida uses a legal concept to make this argument. While Israel gains credit for good intentions and is not guilty of bad intentions, non-Jews are responsible for bad intentions but do not receive credit for good intentions.
The Egyptians dealt harshly with us, as it is stated, “Let us be shrewd toward them…” (Ex. 1:10) Let us examine this verse; It is brought to reflect the thinking of Egypt. They thought, “Lest they increase…” (Ex. 1:10) This is meant to explain why, “The Egyptians dealt harshly…” One might think that the Maggid chose this verse because subjugation was not a result of Egypt; it was God’s decree. That is why the Maggid states: “The Egyptians dealt harshly,” as it says, “Let us be shrewd toward them…” the purpose was to test if Egypt planned to fulfill God’s decree or if their actions were unrelated to God. Rather the Egyptians intended to act against God, as the sages explain in Masechet Sota, ““Let us be shrewd with Him (lo).” It should have said lahem, “With them” (lahem). Rather it says “With Him,” (lo), with the Savior of Israel. This makes explicit that the actions of Egypt were not part of God’s decree. Rather “God redeems them from fraud and lawlessness.” (Ps 72:14) The Egyptians presumed that since it was permissible to light a fire for one purpose (to oppress Israel) it was permissible to act shrewdly against God, the Savior of Israel. Now we can better understand the verse, “Egypt dealt harshly with us.” In their wickedness they rose up against Israel but it was not to fulfill God’s decree. That is why the Maggid states, “Egypt dealt harshly….Let us be shrewd with Him.” It purposely departed the plain meaning of the verse because their intention was not written but to deal shrewdly with Israel’s Savior.",
+ "Another interpretation: the Maggid tells us that the Torah could have been more exact in its choice of words. The Torah could have stated, “The Egyptians oppressed us.” Why does the Torah say “They dealt harshly with us,” implying oppression? What was missing in the verse that the Maggid interprets “The Egyptian dealt harshly with us,” to mean, “Let us deal shrewdly…”
The sages said, “With regard to non-Jews, God links evil thoughts with actions but He does not link good thoughts to actions. With regard to Jews the Holy One links good thoughts to actions but God does not link bad thoughts to actions.” This may be the intention of the verse, “And the Israelites went and did so; just as Adonai had commanded Moses and Aaron, so they did,” (Ex 12:28) Rashi comments, “Scripture enumerates their going also, to give them a reward for going (halichah) and a reward for doing (asiyah). Because they had been idolaters, Israel was not given credit for their good thoughts. Yet, once they were commanded, “Draw out, and take you lambs,” (Ex 12:21) and they were commanded to be circumcised and accept the Torah with gladness, Scripture teaches that God’s compassion increased and they were considered Israelites. Then they were given credit not only for their actions but for their their intentions (halichah) . This is the meaning of the final words of the verse, “So they did,” (Ex. 12:28) though they appear to be redundant. The verse is meant to teach us that their thoughts and their intentions were all considered a form of ‘doing.’
That is why the verse states Vayarei’u, “They dealt harshly with us,” this word applies to the thoughts of the Egyptians. The evil thoughts of the Egyptians were considered like their actions while, vayanunu, “They oppressed us,” applies to actions. Both of them are linked to evil actions. That is what the Maggid is trying to tell us. “They dealt harshly with us, as it is written, Let us be shrewd with them.” This is referring to the evil plans of the Egyptians. Scripture held them liable for their thoughts as if they actually did them because actions and thoughts are linked for idolaters."
+ ],
+ [
+ "Translator's Summary: The Maggid discusses the nature of Egyptian oppression. It is not uncommon for slaves to be ‘oppressed’ and even beaten in order to get them to complete tasks. But the nature of Egyptian oppression was different. It was never about getting the Israelites to complete their job. It was sadistic - the Egyptians used their tasks as an excuse to oppress them. What is more, in the Covenant of the Pieces, God decrees that the Egyptians will enslave them and oppress them. But when the Subjugation took place, the Egyptians oppressed the Israelites by and then enslaved them - oppression came first.
“They oppressed us:” It is written; “They set taskmasters over them…This seems to be a simple matter, so what does it come to teach us? It is possible that this is related to what is stated in the Sota: “Therefore they set (the taskmasters) over him (Pharaoh).” (Ex. 1:11)The verse should have stated: Over them. The school of Rabbi Elazar, son of Rabbi Shimon, taught: This teaches that at first they brought a brick mold and hung it on Pharaoh’s neck. If a Jew said:’ I am a delicate person and I cannot participate in the labor,’ they said to him: ‘Are you at all more of a delicate than Pharaoh?’ Therefore, they “afflicted him,” was stated here. They afflicted Pharaoh in order to place harsh labor on Israel.
We can now explain the verse, “The Egyptians dealt harshly with us and they afflicted him.”This verse places the blame on Egypt. And yet in the previous verse, it states, “And he said to his people, ‘Let us deal shrewdly with them.”’ It would appear that the guilty party is Pharaoh who said, “Let us deal shrewdly.,” He was the one who made the decrees. The next verse should have said, “Pharaoh dealt harshly with us,” and blame everything on Pharaoh and not on Egypt. Therefore the Maggid comes to reveal that the Egyptians were also corrupt and they were partners with Pharaoh in bringing evil upon Israel. As Scripture states, “They (the Egyptians) placed it upon him (Pharaoh) in order to afflict Pharaoh for the harsh labor of the Israelites.” Scripture properly states, “The Egyptians dealt harshly with us and afflicted us,” as the Maggid explains in connection with the word, “And afflicted us: As it states, They placed upon him (Pharaoh)...in order to afflict…”",
+ "Another way of interpreting this verse: The Maggid could have explained the verse: “The Egyptians dealt harshly with us:” with oppression and hard labor.” Then we would have explained, “And they afflicted us.” to mean that the Egyptians sole desire was to oppress Israel and and it wasn’t to build cities. Rather the Egyptians wanted to make Israel serve them for their sole purpose of oppressing them. That is what vayanunu, “And to oppress us,” means. The Maggid explains: “And they afflicted us:” as it is stated “They placed upon them taskmasters in order to afflict them.” Thus the main purpose of enslavement was to afflict Israel and appropriately, Scripture states, “They afflicted us,” to teach us this was their main goal. Otherwise Scripture could have said, “The Egyptians dealt harshly with us and placed hard labor upon us.” From the very beginning we knew that Israel was oppressed but Scripture adds something additional - this was their prime goal of enslavement - to oppress them, as it states, “They oppressed us.”
Some time later I came across the book, Tzafnat Paneach by Rabbi Joseph Di Trani. I read at the beginning of Parashat Shemot that was in agreement with what I written. God’s decree was, “They shall serve them and oppress them.” Part of enslavement was oppression. Instead the Egyptians oppressed Israel for no other purpose than to oppress them. That is why they placed hard labor upon them. They found the hardest types of work and forced them to do it. That is what is meant by “They placed upon them taskmasters in order to oppress them.” They could have given them a quota for making bricks and that would have been enough. Rather they placed cruel guards over them to find ways to oppress them and to make them build garrison cities of Pithom and Ramses which served no purpose other than to cause them suffering through purposeless oppression. This is the essence of his explanation….",
+ "It is also possible to explain this verse according to what is stated in Katonet Yosef, a book recently published by Rabbi Avraham Brode and his son-in-law. This is what they write: “It is ruled that one who gives something to a worker to fix and it becomes lost, the owner is exempt from paying the worker. The author of the Levush, Ir Hashushan, ruled that while a homeowner does not have to pay the worker, a Jew could take payment for the work of building Pithom and Ramses (even though the cities collapsed every time they built them). Pithom comes from the words pi tehom, the opening of the abyss. According to this interpretation, there should have been no payment for labor for the work the Israelites did since it was never completed.
The decisors of Jewish law ask: since it is written, “One takes an oath to a representative of the Temple about sanctified property. But a Braita asks: If the people of the city gave Shekels (for the temple) to a messenger and they were lost, if they were set apart as shekalim, then they must swear to the Temple treasurers. But if they were not sanctified yet then they swear to the people of the city (that they were lost). The Talmud explains that they had to swear in order to collect their payment for fulfilling their part of their task. They answer that this case is different since the messenger is hired to perform the delivery but he is not obligated to see to the sanctification of the Shekels. Since this is the case, he still receives payment for performing the task. Even if it was not completed (As in the case of Ramses and Pithom which were swallowed up every time they were built according to the Midrash) The Israelites still accomplished what was in the minds of the Egyptians - to oppress them.
In Sota, the term arei miskanot, garrison city, is interpreted to mean, “cities that impoverished their owners.” Rashi explains this name based on the passage, “They stripped the Egyptians.” (Ex. 12:36) The purpose of, “placing taskmasters upon them,” was to “oppress them.” Thus, the Israelites were paid for their labors in Pitom, even though it was “The mouth of the abyss,” that swallowed up Ramses and crushed it. It still did not cancel their payment since the intention of the Egyptians was primarily to oppress the Israelites. Based on the law they were obligated to pay for the labors and troubles in their activities."
+ ],
+ [
+ "Translator's Summary: many of the Midrashic comments in the Maggid are simply a verse from Deut. 26 which are explained by a verse from Exodus with little comment. We are left to wonder what one verse adds to our understanding of the other verse. Chida offers an explanation that unpacks the connection of the two verses. In this case, he wonders why Deut. 26:6 simply says hard work and does not comment on the oppressive nature of the work imposed on Israel by the Egyptians. The verse from Exodus 1:11 hints at the way the Israelites were ensnared into serving Pharaoh by his peh rakh, his soft tongue.
“And put upon us hard work,\" as it is stated, “And they enslaved…” The verse should have been, “They oppressed us with hard labor.” The reason for this is in the proof text: bifarekh: at first they seduced them with a feh rakh (soft tongue) and then with ferakh, with breaking labor. It would appear that Israel caused their own suffering, if they had not listened to them speak with a soft tongue as the tribe of Levi did, they would not have been entrapped. Thus, it says, “They placed upon us” - that is “for our sake.” At first we agreed to the hard work. The Maggid rightly comments: They enslaved us with a soft tongue, bifeh rakh and then with rigor farekh. That is why it says, “They placed upon us,” - that is, because of us."
+ ],
+ [],
+ [
+ "Translator's Summary: Did Israel even deserve to have God answer their prayers and their cry? Afterall, they were assimilated idolaters. In this section Chida in his commentary explores the nature of Israel’s prayer. Why does it say that they cried out and were they worthy of having their prayers answered? Quoting the Talmud, Chida says that one who is drunk or in duress is exempt from prayer so how could the Israelites even call upon God?
“And we cried…” It is possible to explain the verses, “They dealt ill...We cried out…” based on a statement in Eruvin 65a: “Rav Sheshet said in the name of Rabbi Elazar ben Azarya: “I can exempt the entire world from judgment, from the day that the Temple was destroyed until now. As it is stated: “Therefore, hear now this, you are afflicted and drunk, but not from wine.” (Is. 51:21) An objection was raised to this from a baraita: One who is intoxicated, his acquisition is a binding acquisition...he is considered sober in all matters but he is exempt from prayer. Rather, what is the meaning of: “I can be exempt?” Rather when it says “I can exempt,” it means he can even exempt them from prayer.
In the book Semichat Chachamim, (page 59) Rabbi Naftalie Katz, writes in the name of his grandfather: If Rav Sheshet could exempt a person from all judgment, why should being exempt from the obligation to pray be different? Furthermore in Eruvin 41b, it states: “The Sages taught: Three matters cause a person to act against his own will and the will of his Maker: gentiles, evil spirits, and extreme poverty. What is the practical conclusion that can be derived from this statement? One should ask for mercy for people who suffer from those problems.” From this we may conclude that poverty removes a person from his Creator and therefore he should be exempt from prayer? Yet since one who is in duress should he not be obligated to pray - the statement says that one should ask for mercy for them.
Now, when it says, “I can exempt the entire world from judgment,” it means from any judgment in the world, according to its plain sense meaning. From the general use of language it implies one who is impoverished, as Scripture states, “Listen to this, afflicted/poor (oniyah), who is drunk, but not with wine.” (Is. 51:21) If you say that such a person should pray for mercy, Scripture states, “You are afflicted and drunk.” (Is. 51:21) and one who is drunk is exempt from prayer. This is what the Talmud means; “I can exempt the whole world from the law of prayer - since one is exempt from prayer because of poverty. Poverty causes duress. A person should ask for mercy but since he is like a drunkard, he becomes exempt from both prayer and anything else. This is the essence of Rabbi Katz’s explanation.
With this we can now explain these verses, “The Egyptians dealt ill with us” - they made us evil sinners by teaching us their ways. But we were exempt whether it is prayer or other laws. This is because “They afflicted us,” (vayanunu), that is, “They impoverished us,” (aniyim), leading us to the depths of poverty which removes a person from his Creator. Under duress, such a person is exempt (from prayer). If you say that one is obligated to pray for such people, one can answer, “They placed hard labor upon us.” We were living in exile and became like drunkards - and a drunkard is exempt from prayer and all other obligations.
Come and see: even though we were exempt from prayer, despite this we still cried out to God. Even when we are exempt, our prayers bear fruit and arouse compassion even though we were a nation living in the midst of another nation. God heard our voices and prayers even though it was no more than a scream. God didn’t listen because of our merit or good deeds. Rather, God saw our poverty and knew that such poverty removes a person from his Creator. He saw that we were in duress. If you say we should have prayed, Scripture states, “our pressure and our labor” - we were in exile and were like drunkards so that we were exempt from prayer. How much more so was it difficult because we were facing great oppression which the Egyptians placed on us. Still, we cried out even though we weren’t obligated to do so and God, the Master of Mercy heard our voice, the voice of our prayer. Our cry rose up to the throne of God’s glory.",
+ "Based on the previous interpretation, we can now explain the verses in Exodus: And Adonai said, “I have seen well the plight of My people in Egypt and have heeded their outcry because of their taskmasters; yes, I am mindful of their sufferings. And I will come down to rescue them...” (Ex. 3:7-8) “I have seen well the plight (ani) of My people…” means that they were miserably impoverished and living in extreme poverty that removes a person from his Creator because it is so relentless. Also, they were living under harsh conditions in exile so that they were like drunkards. As a result they were exempt from prayer. Instead they cried out in anguish thinking they were not worthy. Yet I heard their cry because of their taskmasters who treated them in ways that they shouldn’t have and I went down to Egypt to save them from the Egyptians.",
+ "Furthermore, I have something to say about the verse, “He saw our affliction...” (Deut 26:7) But first I will explain, “I have seen well the plight (ani) of my people…” We know that the harshness of slavery completed the remaining years of slavery that had been decreed by God. If the Egyptians made the claim that they enslaved and oppressed Israel since it was decreed, “They shall enslave them and oppress them,” then one might say that v’inu otam, “they shall oppress them,” is a reference to the harsh slavery inflicted on them and the harshness of the slavery was allowed to complete the decree of 400 years. But this is problematic since v’inu otam has also been explained as, “They impoverished them,” based on Job’s counsel. He told Pharaoh, “Take their money.” If we understand that, v’inu otam means, “Take their money and impoverish them,” then all it says, v’avadum, “enslave them.” Now, we can conclude the harshness of subjugation was not decreed upon them. The harshness if the servitude, then, is what what allowed them to complete their years of slavery more quickly. This is what Scripture means when it says, “I have seen well (ra’oh ra’eeti) the plight (ani) of my people.” There are two ‘seeings’ here: (raoh): see the plight of my people and see (ra’eeti) that they have been impoverished. The Egyptians already carried out V’inu otam when “They impoverished them.” If so, the harshness of slavery was not decreed on Israel. Therefore, “I heard their cry because of their taskmasters who inflicted harsh subjugation.” If so it makes sense that the harshness of their slavery completed their subjugation and God came down to save them earlier than the decree. .",
+ "We can now understand the verse, “Adonai heard our voice.” Do not be surprised that God heard our voice before the allotted time of redemption. The reason is, ““God saw our affliction” - this was the forced separation of couples.” “And they afflicted them,” meant not allowing the Israelites to have conjugal relations - this too is a form of, “affliction. “And our toil,” meant taking away our wealth as was stated, V’inu otam meant making us poor. “And they will afflict them,” was not a reference to subjugation since God never commanded them to do this. If so, Et lachatzeinu, “Our duress,” is a reference to the harshness of subjugation. And it was this that allowed them to complete the 400 years and led to, “Acd he took us out.”",
+ "Another explanation is found in Semichat Chachamim. There are two opinions about who may receive rewards in this world. First, there is a person who begs like a pauper. Such a person receives his reward through the laws of charity... The second is one who benefits in this world from the father’s reward. While a person who performs good deeds does not receive the reward in this world for his mitzvot, his son might. There is a lengthy discussion about this at the end of the Mishnah in Baba Metzia and in the Gemara....
It is possible that this is what the verses mean: “We cried out to Adonai, God of our fathers.” We cried out asking that our reward be given in this world and that we be redeemed. The passage alludes to the quality of mercy when it states, “We cried out to Adonai.” We asked God to have mercy on us because of our ancestors. They performed good deeds and served all their days with a whole heart. Let us offer praise and the goodness of God forever and may his righteousness reach his children’s children.
But the verse continues “Adonai heard our voice and saw our oppression.” That is to say, the children do not benefit from the reward of their ancestors unless they emulate their ancestor’s ways and they are righteous so that the reward for good deeds is also theirs. Even though they did not benefit from them in this world, their children may still benefit from the rewards of their father’s good deeds. This is not the case with the Israelites. They were a nation within a nation who did not deserve to receive a reward for the good deeds of their ancestors. But since they were impoverished, they were like paupers who asked for charity. This is the meaning of “God saw our anyenu, our poverty, with which they oppressed us."
+ ],
+ [
+ "Translator's Summary: It is necessary to add a comment about gematria. For most medieval (and some modern) thinkers there is no aspect of the Torah that is insignificant including the numerical value of letters and words. Every letter has a numerical value. That said, the numbers don’t always work out quite the way the commentators wanted, so they sometimes fudged the numbers, adding or subtracting one for the word itself. The use of gematria allows Chida to offer some ingenious connections as a way of explaining the amount of time Israel was in exile and how long they were enslaved and the hidden meaning in verses. Four numbers are crucial: Was Israel in Exile 430 years (Ex.12:40), 400 years (Gen. 15:13), 210 years (Genesis Rabbah 91:2) or 86 years, the years of harsh slavery. Pay attention to how these numbers appear as well as other numbers including the numerical significance of Moses’ name (345).
“And we cried out to Adonai, God of our ancestors,” as it is stated, “A long time afterwards…” I would like to connect what the Maggid writes here with what I read in Lev Arye, Parshat Va’era, in the name of the Kabbalist, Rabbi Elchanan, of blessed memory. It would have been fitting for Israel to be in exile for 430 years. 430 is five times 86 (elohim). When God saw that Israel was unable to suffer beneath bitter exile for so long and that they would drown (God forbid!) in exile, God had compassion upon them and only made them serve for 86 years, which is elohim in numerical value.
The numerical value of Elohim is 86. Four times Elohim equals sh’mad, destruction. This explains the verse, “they would not listen to Moses, their spirits crushed (mi’kotzer ruach) and because of cruel bondage.” (Ex. 6:9) This implies that they assumed they would be in exile for 430 years (the numerical value of mi’K’tzer) and they did not know that God would lighten their burden so that they would only be in Egypt 210 years (when one subtracts the numerical value of ruach - 214), and that the time of hard labor would only be 86 years, the numerical value of avodah, slavery, when we subtract the word from the count.
One can now explain the passage, “And their cry for help from the bondage rose up to HaElohim, and Elohim heard their groaning and Elohim remembered the covenant...and Elohim looked upon... and Elohim knew.” Elohim appears five times in this verse but the first one is written as HaElohim as a reference to the five times Elohim - 430 years that Israel was supposed to serve in Egypt. This alludes to the fact that God could not bear so many years and that God, in his compassion, removed four fifths of the time from His decree. “ And Adonai continued, “I have marked well the plight of My people in Egypt…” (Ex 3:7) “Therefore, I will send you to Pharaoh...” God said to Moses, “If you can’t redeem them then nobody will be able to redeem them.” The remaining years of exile are equal to sh’mad, destruction, 344 years. Your name is Moshe, which has the numerical value of 345. You are sanctified one more than the destruction - You are supposed to be their redeemer! This is a sign that I am supposed to send you since you are greater than this destruction.
It is with this that we can explain the statement of our teacher Rabbi Wolf. There are four terms for redemption in Scripture which parallel the four cups of wine and the four times Elohim is mentioned. They were to be saved by the four cups (kosot) which also has the numerical value of 86 like the word Elohim. The four “cups” of wine and their promises transformed the four mentions of Elohim, from judgment into promises of compassion.",
+ "Initially, we said that the passage, “They would not listen to Moses, their spirits crushed....” (Ex. 6:9) alludes to the numerical value of kotzer (מקצר) is 430 years and ruach (רוח) has the numerical value of 210 (years of slavery) but this is not really correct for the numerical value of the word ruach is 215 (including the word as one)! But we can explain his words according to what is stated in Pirkei D”Rebbe Eliezer. It was decreed that they would be enslaved for 430 years but they were only enslaved 215 years. The extra five years were added on from the time before Jacob went down to Egypt when Ephraim and Menashe were born to Joseph. Thus, the time of enslavement was calculated including both the days and nights so that it equaled 430 years.
Based on these two explanations it is possible to to explain the verses in this fashion. There are two reasons the salvation of Israel took place when it did. First, it was because of the merit of Moses that they only served 86 years in slavery, subtracting the remaining 344 (sh’mad שמ\"ד) years. They only needed to be enslaved for 86 years with hard labor. Moses was a master of the holy name (ba’al hashem). The name Moshe and Hashem have the same numerical value of 345 so that he could negate sh’mad, destruction, which has the numerical value of the remaining years of slavery - 344.
The second explanation is that the nights of subjugation were counted just like the days adding up to 430 years. If you argue that they were only subjected to harsh treatment for 86 years, from the birth of Miriam and that 344 years still remained, then we can say that Moshe was added, negating the other 344 years. And if one says that the count was from the birth of Menashe and Ephraim and the descent to Egypt then it adds up to 215 years , then one can say the nights were added to the days adding up to 430 days.
One can explain Israel’s time of redemption based on either explanation. But the explanation of the nights is problematic since it applies specifically to Hebrew slaves working at night, as Scripture states, “do not subject your kinsman to the treatment of a slave.” (Lev. 25:39) But this was not the case for an Israelite since he was owned by an idolater. All of their subjugation could be harsh and oppressive, as was the case with Pithom and Ramses. We see that they never succeeded in building the cities since every time they were built the cities sunk into an abyss or one by one the building collapsed (even as they built them). Despite this the Egyptians continued tp increase the harshness of the slavery. How can we expect that these wicked ones would observe the biblical law, “Do not subject them to the treatment of a slave,” or to consider the night differently? Didn’t they want to spill the blood of the Israelites without reason other than to oppress them even at night? Look at the way they were enslaved during the day! They enslaved them with the work of slaves but they also passed new laws and decrees so that it was worse than the enslavement of a slave.
The statement, “They did not listen to Moses,” means, “They didn’t trust in Moses. His name, Moshe, is one more than sh’mad, proving that he had the ability to save them. But they didn’t trust Moshe, or believe that his name was a sign that he would redeem them. The other claim was that, mi’kotzer whose numerical value is 430, became ruach, 215 (with the name counting as one). This was because they did not know that the nights were included in the original decree. Also, because hard labor which the idolaters placed upon the Israelites, more than the normal labor demanded of a slave, also counted toward their redemption. But the Israelites did not accept either claim - the allusion in the name Moses or the addition of the nights counted toward the amount of slavery. Some time later I saw what was written in the book B’nai Yitzchak, Parshat Va’era in the name of the author of Migaleh Amukot. ",
+ "Based on the Rav’s teaching, one can connect the verse, “Their cry for help from the bondage rose up to God,” with the verse which the Maggid quoted, “And we cried out...as it says, “and their cry rose up…” The reason for their cry was the five times Elohim is mentioned whose numerical value is 430. This is “Their cry,” (shavatam) to HaElohim (Five times Elohim) as the Rav said. For they were unable to suffer subjugation any more. Further, it says, “And God heard our voice,” as it says, “And Elohim heard...and saw our oppression, as it says, “Elohim saw our suffering. The intention in this verse was to focus on the four times Elohim appears, so that it had the numerical value of sh’mad, destruction, or 344. This is the remaining years of exile which God transformed into compassion, the Tetragrammaton. Thus, the Maggid writes, “Elohim heard, for Elohim was transformed into a compassionate name of God, YHVH. Blessed is He and their redemption.",
+ "I will now explain this midrashically: The remaining years of exile (four times Elohim) were abrogated through the four acts through which Israel atoned. It was written that because of four mighty things Israel was redeemed: They didn’t change their names, they didn’t change their language, they were chaste in their sexual behavior, and they did not slander one another…. These four acts atoned four times to Elohim (86) which was the amount of time that they had to remain in Egypt. This is alluded to in the verse, “And we cried out to Adonai, God of our ancestors…” (Deut 26:7) Their cry was because of the years of exile that they could not bear. “And Adonai heard our voice - specifically, “The voice is the voice of Jacob,” (Gen. 27:22) because they didn’t change their language.
“And God saw our affliction,” this refers to the forced separation of husbands and wives which was a form of affliction since the Israelites refused to engage in sexually illicit relations. If they hadthe forced separation would not have been an affliction, for, “Filling his stomach is a type of sin.”
“And our misery (amaleinu)” is our wealth. It alludes to the fact that the Israelites kept one another’s secrets. After plundering Egypt no one revealed where their money had gone.
“And our oppression,” during all of the subjugation the Israelites did not change their names. If they had changed their names, their names would have been similar to the idolaters and they would not have been enslaved. But all of the Israelites were enslaved. It was because of these four acts that Israel had 344 years (4 times Elohim) removed from their years of slavery and they were treated compassionately by Adonai who promised them four redemptions.",
+ "It is possible that this was hinted in the verse, “Their cry for help from the bondage (haavodah) rose up to God (haelohim). (Ex. 2:23) Many of the Israelites did not understand that God’s decree of 430 years of slavery was five times Elohim. They simply knew that there was a decree of 430 years and that 86 years had passed based on the statement, “The Israelites were groaning under the slavery,” (HaAvodah) - Ha, five times avodah since it has the numerical value of 86 plus one.
“And they cried out because their patience failed them. God heard their cry even though they were unaware of that the years of slavery were equal to HaElohim, five times elohim. In His mercy God received their groaning as it is written, “Their cry for help from bondage rose up to Ha (five times) Elohim, or 430 years. But God answered them because Ha (five times) avodah... “And God heard…God turned the remaining four times Elohim into compassion, a cos, a cup of salvation,"
+ ],
+ [
+ "Translator's Summary: With a keen sense of justice, the Maggid and his commentators wrestle with the motivation for Israel’s subligation. On the one hand, God decrees that Israel will be enslaved and oppressed for four hundred years. On the other hand, Israel’s suffering appears unfair; there must be a reason for Israel’s subjugation. And if Israel deserved the fate that was visited upon them, why did it end sooner than was originally decreed? Further, why did God wait as long as he did to redeem the people of Israel? Chida wrestles with these questions.
“And God heard our voice,” as it is said, “Adonai heard their moaning….” to the end of teh verse. It's possible the Maggid had a problem with this verse. It should have said, “And we cried out to Adonai and God took us out.” The verse implies that it was better that “God heard our voice.” Furthermore, since the verse said, “And Adonai heard our voice,” it should have immediately said, “And God took us out.” Why was it necessary to add, “And God saw our affliction;” This seems obvious. Further, it states, “He heard our voice,” and that “He saw our affliction.” Shouldn’t the seeing have been before the hearing since everything is revealed to God?
The Maggid interprets the verse as we shall now explain it with the help of God in order to answer these questions. This matter is related to what the sages said about the verse, “I am unworthy of all the kindness…” (Gen 32:11) “Unworthy (katonti) means little (mi’at) and little (mi’at) alludes to tzedakah, charity, as it says, “Better a little (mi’at) with charity (tzedakah). (Pro. 16:8)” The great rabbi of his generation, Rabbi Chaim Abulafia, writes in his illuminating book Eitz HaChaim, Parshat Vayakhel, in the name of the pious one, Rabbi Yudah Chavliv, that the Holy Ari said that in times of danger a person needs to mention his own virtues. How then could Jacob belittle his own virtues with regard to his acts of kindness? Rabbi Abulafia understood this differently. He is saying that Jacob decreased his possessions.. through acts of charity so that God would save him.
According to this interpretation, when Israel cried out, they had to explain why they deserved to be taken out of Egypt before the assigned time. They were, however, sorely oppressed, as it says, “The Egyptians dealt harshly with us and they oppressed us and placed hard labor upon us...” All these things should have been obvious. So what was the purpose of crying out? Weren’t these things part of the earlier decree in which God told Abraham, “They shall enslave them and oppress them?” So why were they moaning? In His great compassion, God heard their voice when they said that there was a claim to change in favor of their merit and to take them out. This was so even though they only mentioned the pain of slavery. Thus, when it says, “Adonai heard their voice,” - it means that in His great mercy, God heard their voice and not their intention. Scripture states, “And God heard our moaning.” It was not appropriate that Israel did not mention their merits. Still, God’s compassion was aroused and He remembered His covenant. In this way God’s compassion was aroused by remembering the virtues of our forefathers even though they didn’t explicitly state them.
“And He saw our affliction” - this is the forced separation of husbands and wives.” God saw this even though he never demanded it of the Egyptians.
“And our misery,” these are the children,” because of their wickedness.
And our oppression,” This is a reference to the persecution and harsh subjugation which was the main reason that brought about the conclusion of slavery. The forced separation of couples, the decree to kill the Israelite boys, and the harsh labor brought about a quicker conclusion of the subjugation. Also the Egyptians deserved to be stricken with harsh plagues for their abominations. This is what the verse means. Of their own volition the Egyptians chose to deal harshly with the Israelites since God did not decree the cessation of family life or to drown the baby boys or place harsh labor upon Israel while they were subjugated.
The Holy Ari said that when we interpret the passage in this way, it is like mentioning the merits of the Israelites. These acts became advocates against the judgment. Even though everything is known to God, there still a need for there to be an advocate who can argue on one’s behalf. When these things were stated in heaven they became merits for Israel and it aroused God’s compassion..."
+ ],
+ [],
+ [],
+ [],
+ [],
+ [
+ "Translator's Summary: The Torah seems to contradict this Midrashic statement. In Ex. 12:38 we read, “When Adonai goes through to smite the Egyptians, He will see the blood on the lintel and the doorposts, and Adonai will pass over the door and not let the Destroyer (Mashchit) enter and smite your home.” We are left wondering - did God act alone or was he assisted by an angelic intermediary. The Haggadah is unequivocal. Rabbi Azualai discusses all the possible ways of reading these verses and what role, if any, was played by angels, seraphs, or a messenger. OF course there can only be one answer to this question but Chida considers all the possible interpretations.
“And Adonai took us out of Egypt”- “not through an angel…” It is possible to explain this statement based on the verse, “On that day, Adonai will punish the host of heaven in heaven and the kings of earth on earth.” (Is, 24:21) In other words, the prince of the nation who was destroyed through a heavenly prince and one nation was incited to destroy another. This was the great wonder: both were struck down by God’s hand. God caused the angelic prince of Egypt to fall as well as the firstborn of Egypt to be struck down by God.
This is what the Maggid had in mind when he quotes, “And Adonai took us out of Egypt.” It is a mighty matter for everything to be brought about by God. The Maggid writes, “Not by an angel who brought down the angelic prince, nor by a saraf who burned up the nation just as Gabriel did to the camp of Sanherib. Even though everything is in the hands of heaven whether it was destroyed by the angelic prince representing Sanherib or the destruction of his camp by Gabriel, in either case it was still by an angel. But here the Holy One Himself did it and not a representative as is the case in the world.
A king sends his representatives to kill the wicked, or one nation is sent as his representative to smite another nation in war. Here, everything is actually carried out by God Himself. That is why the Maggid quotes the verse, “And I passed through the land of Egypt,” where everything was done by God. “I will go through the land of Egypt and strike ….the land of Egypt,.... and I will mete out punishments to all the gods of Egypt, I am Adonai.” (Ex. 12:12) This means, I and not another, since everything was carried out in heaven and earth by God. This is what God promised Abraham, of blessed memory, when He said, “but I will also (gam) execute judgment on the nation they shall serve.” (Gen. 15:14) The word gam needs an explanation. According to our approach this is the way: when the angelic prince of the nation in heaven falls, the nation on earth falls as well, possibly to another nation in war or a mighty king. But in honor of Israel, God carried this out in an astonishing way. Both the angelic prince and the nation were judged by God. “And also (V’gam) the nation will be judged by Me,” specifically.",
+ "This can also be explained based on the following passage in Shemot Rabbah, “For when Adonai goes through to smite the Egyptians.” (Ex. 12:23) “There are those who say it was by an angel and there are those who say it was by the Holy One Himself. Why does Scripture state, “to smite,” (lingof)? This teaches that even a pregnant woman who was about to give birth (to a firstborn) miscarried and the birthing woman died. The destroyer went forth and killed anyone it found while the blessed Holy One only destroyed the firstborn of the Egyptians. The author of Yedai Moshe writes that there were those who said that even though God performed these acts, as it says, “Adonai smote all the first born,” there was an accompanying angel also. Others say they realized that the angel was not there but rather it was the Holy One, Himself. To this it is asked, what does it mean when it says lingof, to smite, instead of lihakot here, as it says, “Adonai struck?”",
+ "I have read an interpretation by my relative, Rabbi Yitzchak Zeevi in his sermons for Shabbat HaGadol. He brings the opinion of the Yefe Toar: There are those who thought that at first God did not act alone. This is his statement: “There are those who were of the opinion that at first God acted through an angel, since it states, “For when Adonai goes through to smite the Egyptians.” (Ex. 12:23) Why does he say, “God goes through...” It implies that God didn’t actually smite the first born. And the other opinion that “to strike” implies that a destroyer came and caused pregnant women to miscarry but it was God who smote the firstborn. (I wrote this based on my memory but later I found the book mentioned above and saw that I was wrong in my memories. The Yefe Toar only wrote that the one who said that it was with an angel derived this from the word “to strike.”
It seems that this disagreement occurs because Exodus 12:23 states “To smite” (lingof) rather than “He strike” (heeka). Regarding the verse “I will strike down (v’heekaiti) every first-born,” (Ex. 12:12) everyone agrees that it was the Holy One alone who acted. No one has any doubt about thai, and this is proven in Midrashim.
The sages state in Masechet Semachot, “In the middle of the night Adonai struck down all the first-born,” (Ex. 12:29) and “at the time that I struck every first-born in the land of Egypt.” (Nu. 8:17) Rabban Joḥanan said: Although God struck them with a plague at midnight, their souls writhed in pain until morning. A common proverb says, ‘If you give a morsel of bread to a child, inform his mother’ Likewise, the Holy One said, ‘I will inform My children of the death by choking their enemies who are dying. Let their souls await the morning before expiring, so that My children will look on the fate of their enemies’. The commentators explain that by causing the first born to writhe in pain all night long it proves that was God Himself who smote them and not another. If another had smote them they would have died immediately. Since they did not die immediately there was no impurity here, as it states in Masechet Yoma: “If the person is writhing the knife does not become unclean.”",
+ "We can now understand the Maggid. He believed that everything was performed by God according to the plain meaning of verses. It was necessary to question it in the Midrash because Scripture states, “For when Adonai smote (lingof) the Egyptians…” (Ex 12:23) one might think that it means a general plague that affected everyone. By saying, v’heekeiti, ‘I smote” it implies that God himself smote them.
He smote them at midnight and they writhed until the morning, as was stated in Masechet Semachot. This is the meaning of, “I passed through the land of Egypt - I and not an angel.” The proof then is, “I smote” - I and not a Saraf, for everyone acknowledges that Adonai smote all the first born. From here the Maggid teaches that Adonai passed through the land causing a plague since it says, “I passed through, I smote…” “I smote” (v’heekeiti) - I and not a Saraf,” implies that he smote them initially without immediately killing them, proving that it was God Himself who performed this act. And God, caused them writhe in pain and not die immediately so there would be no impurity. Thus since they did not die immediately it was as if God is a kohen. They continued to writhe in pain until the morning, making known to Israel that God had acted, as is explained in Semachot. This was also meant to prove the greatness of Israel and God’s love of Israel, proving that God is like a kohen so God smote them without immediately killing the Egyptians.
But if Egypt was a land filled with idolatry, how could God enter the land (since God is considered like a kohen)? We have written that the Israelites were considered like God’s children. A Kohen is allowed to make himself impure for the sake of His child. Accordingly, the harshness of exile was the reason for God to complete the 400 years prematurely. “The power of Adonai shall be revealed on behalf of His servants,” (Is. 66:14) God knew that Israel was writhing in pain but they had not yet died. It was at this critical moment when God entered Egypt and passed among the Israelites, in this way the nations of the world would know that “Israel is a precious child to God.” (Jer. 31:20) Even though God is like a kohen, Israel was still God’s children. This is why the Maggid writes, “I smote them and not a Saraf” so the Egyptians wouldn’t die in a second. Yet it is written, “I smote them (v’heekeiti)” as was explained, and it explicitly says “I passed through the land, Lingof, to smite Egypt (with a plague)?”
“And I will mete out punishment to all the gods of Egypt, I am Adonai.” (Ex 12:12) - I, and not a messenger. This is meant to exclude the opinion of those who said as in the commentary of Rabbi Y. Zeevi, that everything was performed by a messenger. “I and not another” is meant to exclude the comment of the Yedei Moshe that there was an angel present. And to exclude the opinion of the Yesh Omrim - “There are those who say” above who stated that the Mashit - the destroyer was sent to make the pregnant women miscarry according to the comments of Rabbi Zeevi, above. The Maggid holds that everything was performed by the God of blessing."
+ ],
+ [],
+ [
+ "Translator's Summary: This comment in the Haggadah is troubling - why is the plague of pestilence singled out here. Many of the other commentators wrestle with this. Chida chooses a different route to explain it. Pestilence, here, refers not to the fifth plague but to the tenth plague which was also a type of pestilence. He then interprets the entire verse as a reference to the tenth plague and as a continuation of the list of plagues.
\"With a strong hand” - this [refers to] pestilence, as it is stated (Ex. 9:3); “Behold the hand of Adonai is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence.\"
We can now explain the remainder of the Maggid. “With a strong hand” refers to pestilence. It is possible that this rest of this Midrash is referring to the plague of the first born and is a continuation of, “And Adonai took us out,” which is explained, “I and not an angel.” In the plague of the first born, the first born died because of a strong hand - pestilence. And they only died because of an outstretched arm - the sword with which God struck them. They then writhed in pain because God is like a kohen, so to speak. Since they were writhing in pain they hadn’t yet died so there was no impurity yetThe stretching out of the arm was plague in the world."
+ ],
+ [
+ "Translator's Summary: Continuing the themes from the first part of this verse, Chida understands the outstretched arm as a reference to the tenth plague. Not only was the plague a wonder but the slow death of the Egyptians, the fact that Israel was permitted to witness God’s justice, and God’s passing through a land filled with impurity were all signs of God’s great love of Israel.
\"And with an outstretched arm” - this refers to the sword, as it is stated (I Chr. 21:16); “And his sword was drawn in his hand, stretched out over Jerusalem.\"
\"Once we know that the Egyptians didn’t die immediately during the tenth plague because God is like a kohen, we can understand God’s love of Israel. The purpose of the outstretched arm was to smite but not kill the Egyptians. As a result “And with great awe,” refers to the revelation of the Divine Presence,” that God in his glory appeared in a land filled with idolatry for the sake of Israel. Because they are God’s children, God made known that they could complete the time of enslavement due to the harshness of slavery.
The Maggid brings as a proof text, “Or did God try to take for Himself a nation from within a nation ....” (Deut. 4:34) Egypt and Israel were both idolators, which made them impure. God redeemed them “With a mighty hand and an outstretched arm” in the plague of the first born. During this plague the Egyptians writhed in pain as has been said. Despite this, “With great and awesome acts,”God passed through Egypt to make known how precious they were to God for they are His children. “...like all that the Lord, your God, did for you in Egypt in front of your eyes?” (Deut. 4:34) Even though we have a tradition that one who is saved, if he is not really worthy, cannot experience a miracle, as in the case of Lot. That is why the angel said to him, “Do not look behind you.” (Gen. 19:17) The sages understood, “The righteous person will rejoice when he sees revenge.” (Ps. 58:11) to mean: if one sees God’s vengeance, it is because one is worthy. Therefore the righteous person can rejoice… “Men will say, ‘There is, then, a reward for the righteous.’” (Ps. 58:12)
You were “A nation from within a nation” (Deut. 4:34) both of whom were idolaters. Despite this, God performed “Signs” for your eyes and he even allowed the firstborn to writhe in pain until morning so that you could see those who hated you. This was wonder upon wonder! The reason that this was done was because of God’s compassion so that they were saved even though they were unworthy. This is what the commentators said, “like all that Adonai, your God, did for you in Egypt in front of your eyes.” This is the name of God in Egypt before your eyes. With your own eyes you saw the fall of your foes.\""
+ ],
+ [
+ "Translator's Summary: The Haggadah interprets the expression “With great awe” as “the revelation of the Shechinah/Divine Presence.” This is based on a play on the word mora/awe and mareh/vision. Chida further develops this theme. Israel’s encounter with God inspired them to fear/see God. It also brought them together as one people in the service of God. This was part of a transformation from a loosely connected people to one people, with each person having a very personal experience of the Shechinah.
The Maggid states, “And with great awe”- refers to the revelation of the Divine Presence.” It was as if the Shechinah was with them in exile, as the sages say. But it was b’mora gadol (with great awe) through the revelation of the Divine Presence. Until now it was hidden but now it was B’mora, it was with a great vision of the revelation of the Divine Presence.",
+ "This is hinted at by Rabbi Abraham Monzon. He says, “The revelation of the Divine Presence caused them to fear God. Though they could not see the divine presence, their souls perceived it. As a result they feared sin, as a result of the Divine Presence dwelling appearing (in a hidden fashion).” According to this explanation it makes sense that “With great awe refers to the revelation of the Divine Presence.” The Talmud often uses the word “Great…” to indicate small things. Here too the presence of the Shechinah though hidden, brought about fear of God. Now as a result of the revelation of the Divine Presence there was certainly a great and mighty fear of God which extended to all people. The farther a person is from cleaving to God the more troubled he is each day when fails to see God’s presence. According to one’s closeness to God, fear of God increases. Here too, mora gadol, great fear, is the revelation of the Shechinah.",
+ "We can now explain the verse that was quoted in the Haggadah, “and awesome acts, like all that Adonai, your God, did for you in Egypt in front of your eyes?” (Deut. 4:34) In one phrase, the verse uses both plural and singular: “Like Adonai, your God did in Egypt” is plural, and, “in front of your eyes,” is singular. It is because the verse begins by mentioning, “Enigmas, with signs and with wonders.” During the other plagues Israel was not so strong in their faith in God. But once they experienced, “And with great awe,” the revelation of the Shechinah, the verse concludes in the singular, “Before your eyes.” The revelation of the Divine Presence caused each Israelite to see the Shechinah with his/her own heart and also it caused them to have a unified heart in the service of God. Therefore it says l’einekha, “Before your eyes.” At first they were separated from God but when the Divine Presence was revealed to them they were unified, “before your eyes” - the whole nation as one.",
+ "According to this interpretation, one can say that during the plagues, Israel hadn’t yet separated itself from idolatry and they were still troubled by the demonic realm. Therefore it says, “as Adonai, your God, did for you (lachem) in Egypt,” in the plural. When they separated themselves from idolatry by offering the Passover sacrifice and being circumcised, they became like one person unified in the service of God. Therefore, it says li’einekha, before your eyes (in the singular). Thus it states, “And with great awe - this refers to the revelation of the Divine Presence.” It alludes to the fact that revelation of God and enlightenment was according to each person’s spiritual capacity; that is why it says li’einekha. It was different for each person and according to the intellectual capacity of each person."
+ ],
+ [
+ "Translator's Summary: According to Chida, Moses’ staff was engraved with an abbreviation of the plagues as well as the names of the patriarchs and all six matriarchs (including Zilpah and Bilhah according to the Midrash. It also had the unpronounceable name of God. Chida explains that it was a sign not just for the Egyptians but for Moses and the people of Israel.
\"And with signs: this refers to the staff…” The sages in Yalkut Shemot explain that the staff was engraved with a mnemonic of the ten plagues: detzakh, adash, ba’achav. Targum Yonatan, Parashat B'Shalach states that the names of the patriarchs were also engraved on it as well as the six matriarchs and the twelve tribes. The Yalkut and the Targum also mention that the four letter name of God was engraved on the staff.
It is stated in Hagahot Maimoniot, in the laws of chametz that detzakh, adash, baachav have the numerical value of 501, like the word asher in the verse, “The diseases which (asher) I brought upon the Egyptian.” (Ex. 14:21) This explains why the Maggid explains “With signs,” as referring to the staff, for it was engraved with the plagues. It represented the entirety of all the plagues.
The Maggid states, “As it says, “And this staff you shall take in your hand which (asher).” This word alludes to the ten plagues with the numerical value of Detzach, A'dash, Ba’achav. How good and appropriate to hint at the plagues with this word. It is a reference to the mother of children who gives freedom for all. There is redemption from the side of the Jubilee. That is why the word asher is mentioned in connection with the Exodus fifty times in the Torah as the Zohar states.
That is why d'tzach, a’dash, ba’achav were engraved on the staff. This was to allude to the fact that their numerical value is asher, as in, “I am Adonai, your God, who (asher) took you out.” My signs which (asher) I placed upon them,” and many more. This is what Rabbi Yehudah had in mind when he gave the abbreviation, d'tzach, a’dash, ba’achav to hint at all that was said. This was their way; to hide the secrets of Torah in complete secrecy. As a result the early commentators already wrote that the plagues were engraved on staff.",
+ "It is possible to expand this based on what the sages said in Pesikta: mofet (wonder) refers to something immediate and, ot (sign) refers to something that will happen after some time. It is fitting, then, that it stated, “And the signs” referring to the staff since the plagues that were to occur in the future were engraved upon it. Our teacher, Isaac Abarbanel explains that the expression, “And the signs,” alludes to the plagues that were to be done with the staff.
Otto: signs The plagues that used the staff refers to D’etzach, as well as hail and locust - five plagues.
Yad Hazakah: A mighty hand refers to pestilence.
Zeroah Netuyah An outstretched arm/the sword
is the death of the first born. This makes seven plagues.
Moftim, wonders: refers to the blood and the remaining three plagues: wild animals, boils and darkness. The wild animals are related to blood since the animals tore people apart and pouring their blood on the earth. Boils involve the decay of blood. And darkness is when the light of day becomes shrouded and reddened so that it is as dark as blood. “Blood and fire and pillar of smoke:” blood is pestilence; boils are like fire, and the pillar of smoke is darkness, as was written, the sun turned to darkness and the moon to blood. (Joel 3:4) These are the ten plagues!",
+ "Another interpretation of the verse, “And take with you this rod, with which you shall perform the signs.” (Ex 4:17) The rod is an allusion to rely on the merit of the matriarchs and patriarchs, and the tribes. It was through their merit that God performed signs even though Israel was not worthy. This is the meaning of the verse, “And this rod” upon which is engraved the patriarchs, matriarchs, and tribes as well as the four letter name of God through which you shall perform these signs. The abbreviation of hazeh tikach biyadekha (“This, you shall take in your hand,”) has the same numerical value as avot, forefathers, plus the words."
+ ]
+ ],
+ "The Ten Plagues": [
+ [],
+ [],
+ [],
+ [
+ "Another explanation: \"With a strong hand\" corresponds to two plagues; \"with an outstretched forearm\" two plagues; \"with great awe\" two plagues; \"with signs\" two plagues; \"with wonders\" two plagues.
Another explanation: \"With a strong hand\" ביד חזקה corresponds to two plagues.” The Maggid interpreted “A strong hand” as a reference to the plagues of blood and frogs. Yad (arm) is a reference to the plague of blood, as Scripture states, “Take out your staff and stretch forth your hand.” It took place with the stretching out of the hand. Hazakah (strong) is a reference to the plague of frogs because it was a mighty plague wherever it occurred - even in one’s house or outside. The frogs even entered people’s stomach and intestines, causing death and bodily suffering. These were the first two of the plagues.
ובזרוע נטויה “And with an outstretched arm (Zeroa Netuyah)” is a reference to lice and wild animals, according to the order in which the plagues occurred. Arm (zeroa) is a reference to lice because the magicians admitted, against their will, that this plague was the finger of God and that it outdid their magic. Rabbeinu Bachya writes chartumim, magicians, is written without a vav because ten portions of witchcraft were given to the world and most of them were present in Egypt. In the end, however, the Egyptian’s magical wisdom was still lacking during this plague. That may be why Kinim (lice) was written, כנם, without a yud. It was to show that the Egyptians were lacking a tenth portion of magic. That is why it was appropriate to hint at lice with the word zeroah, “arm.” For this plague illustrated the arm of God which made the magicians say, “It is the finger of God.” Zeroa, (outstretched), is made up of the same letters as the word ozer, helper. The Egyptians knew from the plague of lice that Israel had a helper and protector.
Netuyah, outstretched, is an allusion to the plague of wild animals, for the sages say that it would have been appropriate for Egypt to rise up and smite the Israelites as a response. But before they could rise against the Israelites, the animals rose up against them. As the Pasikta says, “This is the bread,” - this is a reference that the Egyptians were extremely frugal so that the image of God left them and they acted like animals; as a result the animals ruled over Egypt. They continued to be outstretched over Egypt because the Egyptians remained frugal and this left them with a despised image so that they were ruled over them like animals.
ובמורא גדול “With great awe” is a reference to pestilence and boils. Dever (pestilence) is alluded to by, mora, awe, because it caused agitation, trembling, fear of death and awe in the minds and souls from head to toe,1 Everything was affected by pestilence. The word “great” alludes to boils. This was a great miracle for Moses who threw a handful of dust into the air and it spread out all over the land of Egypt, as Rashi explains. The Torah continues, “The magicians were unable…” For these reasons “great” hints at this plague.
ובאותות “With signs,” alludes to hail and locusts which were signs for the world. Because of the prayer that Moses offered, the hail did not reach the earth but remained in the air. And the locusts were also removed from Egypt through Moses’ prayer. There were never locusts like these again in all of Egypt. The author of Minchah Belulah2 Parashat Bo, writes that locusts did not enter the vicinity of Egypt or Israel or the Islands adjacent to Egypt. When they do come in the direction of Egypt they turn aside. Hail and locust then are “Great signs.”
Summary: The first nine plagues are broken into triads referred to detzach, adash, ba’achav. The final plague in each of the three triads have a unique relationship to one another. Chida explores the significance of Rabbi Yehudah’s triads but also explains the connection between the third, sixth and ninth plagues, lice, boils and darkness. These three plagues were meant to teach the Egyptians the seriousness of their sins. At the same time these three plages also contained a hidden message for the Israelite people."
+ ],
+ [
+ "These are the ten plagues that the blessed Holy One brought on the Egyptians in Egypt and they are:
These are the ten plagues that the blessed Holy One brought on the Egyptians in Egypt: At first glance the phrase, “In Egypt” appears redundant. Yet it alludes to the fact that the main purpose was to smite the angelic prince of Egypt and the demonic realm above in the spiritual domain, as the students of Ari explained. They knew where the plagues came from and what place they struck. The sages explain the phrase, “The Israel caught sight of Egypt advancing on them,” (Ex. 14:10) as a reference to the angelic prince of Egypt. The Haggadah states, “These are the ten plagues that the Holy One brought on the Egyptians in Egypt,” Egyptians refers to the nation, “In Egypt,” alludes to their angelic prince and his entourage. Rabbi David Abudraham writes that this statement, “These are the ten plagues…” is a continuation of the previous statement, “With a strong hand” corresponds to two plagues…” and not the way most people incorrectly recite the previous comment and then begin, “These are the ten plagues…”"
+ ],
+ [],
+ [
+ "Blood, Frogs, Lice, Wild Animals, Pestilence, Boils, Hail, Locusts, Darkness, Slaying of the Firstborn
Rabbi Yehuda was accustomed to giving the plagues mnemonics: Detsakh, Adash, Beachav.
Blood, Frogs… The Hagahot Maimoniot3 writes at the end of the laws of chametz, along with other commentators, the reason for this mnemonic. Blood and Frogs came with a warning before the Egyptians were smitten and lice is mentioned without a warning (datzach) . So too, wild animals and pestilence are mentioned with a warning while boils came without a warning (adash). There was a warning before hail and locust while the Egyptians were struck by darkness without a warning (ba’achav). Raavan4 explains that datzach (blood, frogs, lice) were performed by Aaron with Moses’, staff. Adash (wild animals, pestilence, and boils) were performed by Moses without his staff. Baachav (hail, locust, darkness and first born) were performed by Moses with his staff. Rivah explains that the last item in each of these triads, lice (kinim), boils (shechin) and darkness (choshekh) are all interconnected so that when lice took place, darkness and boils occurred were with it, though lice was the main plague. These three plagues lice (kinim), boils (shechin) and darkness (choshekh) were integrated in one another.
ח ש כ
ש ח נ
כ נ ם
This is the summary of the words of the Hagahot Maimoniot.
In the book Orchot Chaim,5 page 83, Rabbi Asher writes that datzach refers to the plagues that struck the earth. Adash are
random (mikriot) plagues that attack people and animals, and Baachav are plagues that smote air. The plague of the first born is joined to the last triad because none of the other plagues were like it.
Rabbi Yosef Bados explains that there is no warning for the third plague of each triad because when one warns and smites twice, one does not have to do so again.",
+ "Let us pursue the line of reasoning in the Hagahot Maimoniot and Orchot Chaim. It states that when two warnings are given, it is not not necessary to give a third warning, this only makes sense for the first three plagues. There was a warning for blood and frogs. But once the Egyptians were warned twice, then lice took place without a warning since one who is warned twice, no longer needs to be warned again. If that is so, then why were they warned before the plague of wild animals? Pharaoh was warned again, but then before the plague of boils,6 there was no warning. Similarly, hail and locust were preceded by a warning. It would have been more appropriate after blood and frogs for there to be no more warnings in any of the other plagues. Wild animals, pestilence, hail and locusts should have occurred without a warning!
It would seem that a warning was needed because death and punishments were explicitly associated with each of the plagues. The plagues were divided into three groups: three affected the earth, three were random plagues,7 (mikrit) and three affected the air. The Orchot Chaim writes, In each category warnings were given and the third plague occurred without a warning. When the nature of the plagues changed to wild animals and pestilence which are random (mikriot) plagues, a new category of plagues, it was necessary to warn twice before striking them without a warning. One they moved on to plagues of the air, it was considered another category. Similarly hail and locusts were preceded by a warning and the third plague (darkness) in this category, occurred without warning.",
+ "I tried to understand it in this way,8 why warnings were not given for darkness, boils and lice. It was not because God had warned and smote them twice and once a person has been warned twice he doesn’t receive another warning. This too was a case of smiting twice and then not giving a warning for the third plague. Rather, in this case, each plague was separate from the others because each involved an unusual death.9 Therefore, every plague required a warning because it was something new with its own special suffering so that one experienced a taste of death. We have also tried to understand what we learned from Riba,10 that darkness, boils and lice are actually their own tirad and there is a reason for their difference from the other plagues.
By way of allusion, this is alluded to in the combination of these plagues above that they also spell out:
שכח נחש כנם
Shakhach, Nashash, Kinim. Darkness (choshekh) is made up of the same letters as shakhach; boils, (shechin), the letters of nachash; and kinim is just as it appears. Besides trying to destroy and commit atrocities to Israel, Pharaoh and the Egyptians made a mockery of Israel with cruelty like none that had ever been seen. Joseph the Righteous had saved the Egyptians with his wisdom and ability to fix the kingdom. And yet those who received his good, repaid it with evil. This is hinted at in the word shakhach, forgotten. The Egyptians soon forgot all that Joseph had done and how he made things better for Egypt. Not only that, but the Egyptians enslaved Israel even though they had nothing to gain from their labors.“Pithom” means their service was swallowed up in a pit of an abyss (Pi tehom), and “Ramses” means that everything they built fell down one by one (mitroses).11 Despite this, the Egyptians continued to subjugate them by making them serve with harshness and bitterness. This is like the snake - nachash - it bites and kills and yet it receives no pleasure or benefit from its action….It wasn’t enough that they forgot about the goodness of Joseph but they acted like snakes who bite and kill without cause even though they gain nothing from their actions.
Also regarding lashon harah,12 we say that one who spreads gossip deserves to be bitten by a snake. Even if the lashon harah is true as in the case of Miriam the prophetess (who spoke lashon harah about Moses), such a person deserves to be punished with leprosy. She said that Moses had separated from his wife. Pharaoh was also called the great serpent - a snake - who would kill Israel without any benefit. He did so lest Israel spread lashon harah against Pharaoh - the snake - might rise up against Egypt and bite them.
To this we answer with the third word in our triad, that the people of Israel were keinim (honest) as in keimin anachnu, “We are honest men.” (Gen. 43:11) Israel is holy and trustworthy and there are not slanderers. We see that these three words express one one idea about the wickedness of Pharaoh, the great serpent, who acted vengefully against the unfortunate Israelites. The three words express a common spirit and are connected in expressing the wickedness of Pharaoh. Pharaoh (faroh) deserves to be paruah), destroyed by the One who saw the humiliation of the unfortunate Israelites.",
+ "Here is a homiletical explanation: It is possible that through lice the wisdom of Egypt’s magicians vanished and was swallowed up. The magic of Egypt included ten kabim of witchcraft. Through lice, they used up the last measure of their magic, the ten gates of impurity (ineffectively) and it became a mockery of their power. As a result they were forced to say, “It is the finger of God.” Lice, smote Egypt with all three types plagues: earth, random (mikriot) plagues, and the air. The magicians became aware of God’s truth and justice since the three aspects of these three final plagues together were “the finger of God” and were of one spirit. When the magicians tried to perform the plague they could only mimic God like monkeys so that they were ashamed.
The reason for boils which included all three types of plagues was to explain the reason for Israel’s early departure from Egypt. Those affected by boils cannot engage in marital intimacy so it caused a separation of Egyptian couples. This is alluded to when God decreed, “They shall serve and oppress them.” (Gen. 15:13) “They oppressed them,” can be interpreted in two ways. It can refer to the harshness of the slavery. Or it can mean, they enslaved them with the normal amount of labor, but they also, “Oppressed them,” alluding to other forms of oppression. Accordingly, it was not decreed that they should be made to perform harsh work but simply they should be given menial tasks, but these wicked ones increased their evil by forcing husbands and wives to be separated from one another. This was their own evil idea, as it says, “lest they increase in number,” They used all types of ploys (to separate couples) making them rise for work at the time of sleep, making them sleep outside, and pressing them to do their work. They even prevented women from immersing and purifying themselves, and they decreed that all baby boys should be drowned in the river. It was for this reason that the Israelite men divorced their wives resulting in the oppression for forced separation. If so, “They oppressed them” can be explained as referring to this particular form of oppression. The plague of boils was payback to the Egyptians, measure for measure. If this is correct then, “They enslaved them” refers to simple tasks of slavery without any difficulty but they made the subjugation worse by causing couples to be separated. That is why the difficulty of their subjugation was added on to the number of remaining years of exile.",
+ "Another reason (that the Exodus took place prematurely) was that the Egyptians made the Israelites work at night, a time that was not commanded of them. As a result the nights were considered like days, completing the years of enslavement in half the time. This is the reason for the plague of darkness, “Causing them to walk in darkness.” (Is. 50:10) This was punishment for enslaving them during the nights.
As a result, boils and darkness used the earth, random plagues (mikriot), and the air to teach the reason for causing the Egyptians to be punished with plagues. When the time of redemption arrived as well as the fulfillment of the decree, “I will execute judgment on the nation they shall serve and in the end they shall go out with great wealth,” (Gen. 15:14), the plagues of boils and darkness were essential in teaching the Egyptians why they were smitten by the plagues and why Israel went free at this time with great wealth. It was all through “the finger of God,” as was hinted at in the plague of lice. That is why these three plagues were carried out without a warning. In any event, it was necessary to teach that the plagues came from heaven and were the fulfillment of the prophecy, “I will execute judgment.” The time of redemption had come and Israel’s exodus had to take place “With great wealth.”
The plague of the firstborn then took place.The Torah uses the word heekah, smote, to describe this plague because it was unlike the others. According to the Midrash, God did not kill the firstborn immediately. Rather he caused the first born to writhe in pain until morning. This was because God is like a kohen, so to speak.13 Therefore, Scripture states, “God smote all the first born…” (Ex. 12:29) The word heekah, smote, is used here in the expression, the plague (makah) of the first born.14 There are other small morsels explaining the plagues. They are written in my book, Rosh David, Parshat Va-era. See what I have written there!"
+ ],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [
+ "Rabbi Yose Hagelili says, \"From where can you derive that the Egyptians were struck with ten plagues in Egypt and with fifty plagues at the Sea? In Egypt, what does it state? 'Then the magicians said to Pharaoh: ‘This is the finger of God' (Ex. 8:15). And at the Sea, what does it state? 'And Israel saw the Lord's great hand that he used upon the Egyptians, and the people feared the Lord; and they believed in the Lord, and in Moses, His servant' (Ex.14:31). How many were struck with the finger? Ten plagues. You can say from here that in Egypt, they were struck with ten plagues, then at the Sea, they were struck with fifty plagues.\"
Rabbi Eliezer says, \"From where can you derive that every plague that the Holy One brought upon the Egyptians in Egypt was composed of four plagues? As it is stated (Ps. 78:49): 'He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil.' 'Wrath' corresponds to one; 'and fury' two; 'and trouble' three; 'a sending of messengers of evil' four. You can say from here that in Egypt they were struck with forty plagues and at the Sea, they were struck with two hundred plagues.\"
Rabbi Akiva says, \"From where can you derive that every plague that the Holy One brought upon the Egyptians in Egypt was composed of five plagues? As it is stated (Ps. 78:49): 'He sent upon them the fierceness of His anger, wrath, and fury, and trouble, a sending of messengers of evil.' 'The fierceness of His anger' corresponds to one; 'wrath' two; 'and fury' three; 'and trouble' four; 'a sending of messengers of evil' five. You can say from here that in Egypt they were struck with fifty plagues and at the Sea, by two hundred and fifty plagues.\"
Rabbi Yossi the Galillean said: One can clarify the thinking of these sages who counted the plagues which God caused in Egypt as well as the plagues at the sea. Rabbi Samuel Primo15 explains in his allegorical16 interpretations of the Exodus that they allude to the four promises of redemptions of Israel. Israel had the status of a Hebrew slave. According to the Midrash, they were injured and had become lame, blind etc by the cruelty of the Egyptians who subjugated them with harsh slavery, bitter as death.17 Since they were Hebrew slave, the Egyptians were obligated to pay four fines for the injuries they caused: humiliation (boshet), suffering (tzaar), medical costs (ripui) and damages (nezek) but they did not have to pay for livelihood unemployment, (shevet).18 Therefore, there was restitution for four types of redemption.19 This is the essence of his comments.
Accordingly, one can interpret, “Adonai spoke to Moses and Aaron in the land of Egypt, saying, “This month shall be the beginning of months…”” (Ex. 12:1) Why was the commandment of sanctifying the month the cornerstone of Judaism and the first commandment given to Israel while they were still in Egypt? It was necessary so Moses and Aaron could levy fines on Egypt for the injuries they caused. The Egyptians were obligated to pay humiliation, suffering, medical expenses and damages but there needed to be ordained leaders to decide damages. As long as the land of Israel was not yet established, every nation had to accept the decisions by Moses and Aaron. Prophecy was not conferred in the diaspora but as long as Israel hadn’t entered their own land, the nations had to accept the authority of Moses and Aaron. This is the theory of Rabbi Primo on how Israel was given the status of Israelite. If they had been considered Canaanite slaves then they would have been set free due to injury “of tooth and eye (without receiving payment for injuries).” (Ex. 21:26-27)
This is the purpose of, “Adonai spoke to Moses and to Aaron in the land of Egypt.” Moses and Aaron were considered prophets even though they were in the diaspora . Because they became fit for this authority before entering the land, they were fit to make legal decisions for other nations. And for this reason they were ordained in the diaspora by divine decree! Now they had the authority to sanctify the new moon for just as they merited prophecy, they merited halachic authority. This was why Moses and Aaron could make decisions in matters of damages, could decide that Israel had the status of Hebrew slaves, and that the Egyptians were obligated to pay humiliation, suffering, medical costs and damages.",
+ "But there is another explanation why the first commandment was the sanctification of the month. When Israel was in Egypt, they were idolaters, a nation within a nation. In order to leave Egypt, they needed to separate themselves from idolatry, as Scripture states, “Draw (mishchu)” your hands out from idolatry, “And take” (u’kechu) an animal from the flock for the commandment (of the Passover offering). (Ex. 12:21) They also needed to be circumcised so that they could affirm their belief in God.
Idolaters claimed that the deeds of heaven are preferred to human actions. The idolaters believed, “If God didn’t want there to be idolaters then why didn’t God get rid of them?” Based on this faulty opinion, they diminished circumcision by claiming that if God wanted human beings circumcised, He would have created them already circumcised. Therefore, God gave the mitzvah of “This month shall be to you the beginning of months,” first. It was the first time that God gave people permission to intercalate the months and the holidays. Even if the court’s decisions were made by accident or mistakenly or if they purposely chose to change (the calendar) - what the court did was final.
This is what is written about the holidays:, It is written:
אשר תקראו אתם
“which you shall proclaim them.” (Le. 23:4) The letters of otam stands for anusim (by accident), to’im, (by mistake) or mizeidim, (or purposely.) The sages tell us that when the angels ask God, the King of Glory, when does Rosh Hashanah fall, God answers with great humility, “You and I must go to the court since it all depends on the judges. This is absolute proof that human deeds are favored by God and that it is God’s will to give merit to his creations.This contradicts the opinion of the idolaters who think that heavenly deeds are preferred.
Therefore, when one separates himself from the idolaters through circumcision, it proves that human actions are preferred, and this is the reason for the sanctification of the new moon. It is the very beginning of the commandments. From it comes a principle of faith, why we must uproot idolatry and circumcise ourselves.",
+ "These are two explanations why, “This month shall be to you,” preceded the other mitzvot. There are practical reasons for each explanation. According to the first explanation, “This month shall be two you” preceded the other commandments in order to ordain Moses and Aaron so that they could pass judgment on the Egyptians for the injuries they caused Israel. If so, then the plagues which struck the Egyptians in their land were not a result of the damages they caused Israel. Since the ordination of Moses and Aaron occurred on the new month of Nissan, after most of the plagues, then consideration of the damages by the Egyptians could not be accounted for during the plagues. This proves that damages were the basis for the plagues at the Red Sea.
But if the reason for the commandment of sanctifying Rosh Hodesh was to dismiss the claim of idolaters that deeds of heaven are preferable (to human deeds), then the plagues in Egypt could have been for the damages the Egyptians had inflicted on Israel.
It is possible that this was the outlook of these sages’ commentaries and why “This month shall be to you..” was the first commandment. How each one explained this commandment became the basis for the controversy about the number of plagues. Rabbi Yossi the Gallalean held the first opinion, that the purpose of, “This month shall be to you” was to ordain Moses and Aaron so that they could judge Egypt for the injuries they caused to Israel; who were owed humiliation, suffering, medical expenses and damages. Moses and Aaron were ordained when Israel left Egypt after the plagues. The Holy One decided to judge Egypt for these injuries at the sea. Rabbi Yossi was of the opinion that the Egyptians were smitten in Egypt with only ten plagues. At the sea,God smote them with fifty plagues - the ten original plagues plus four times each plague for the injuries inflicted on Israel… Now that Moses and Aaron were ordained to decide legal matters they obligated Egypt to pay fifty plagues at the sea - the ten for the original ten plagues in Egypt plus forty for the four fines times ten for the injuries.",
+ "In contrast, Rabbi Eliezer believed that the reason for “This month shall be….” follows the second opinion - It was a dismissal of the claim of the idolaters who said that heavenly actions are preferred to human actions. He believed that Moses and Aaron were ordained long before when the spirit of prophecy was conferred upon them. Further, every commandment came directly from God. Rabbi Eliezer claimed that the Egyptians were struck by ten plagues in Egypt, each one of which was made up of four parts as payment for humiliation, suffering, medical expenses and damages that they owed Israel.. Further, Egypt owed them because Joseph had saved the Egyptians from death and kept them from starvation. Joseph decreed that four portions of their produce would belong to the Egyptians and one portion would be given to Pharaoh. This decree applied to all of Pharaoh’s servants. If this was the case, then the Israelites should have only worked for Pharaoh for one fifth of their time and the other four fifths should have been their own, as Rabbi Primo, of blessed memory, said.
The Egyptians were obligated to pay back reparations for this, because Joseph was master of the land. As Joseph’s cask traveled with Israel by sea, the Egyptians were smitten with more plagues. Joseph said, “It’s not enough that they subjugated Israel day and night, but they also treated them with cruelty, subjugating them with bitter and harsh slavery and making them give up the other four portions to Pharaoh. Therefore, Egypt was punished with forty plagues. Because the forty plagues in Egypt did not make an impression upon them and they continued to pursue Israel, they were stricken five times forty plagues at the sea which added up two hundred plagues!",
+ "Rabbi Akiva agreed with Rabbi Eliezer. He also argued that “This month shall be to you,” was not connected to the payment for injuries. But he believed that Egypt was culpable for not allowing them to rest on the Sabbath. If the Egyptians believed that matters of heaven are preferred, then they should have allowed them to rest on the Sabbath. But we see that their thoughts were against God, as they said, “Let us deal shrewdly with him” (Ex. 1:10) with the Savior of Israel. As a result they were obligated to pay for humiliation, suffering, medical expenses, livelihood (shevet),20 and damages. The Egyptians were fined with fifty plagues in Egypt - each plague was made up of the five fines a person must pay for injuring another.
Joseph’s decree was that the Egyptians should only serve Pharaoh for a fifth of their income but not the Israelites. As a result the Egyptians were jealous of them because they were slaves to Joseph and his offspring, the seed of his brothers. Therefore, they were smitten five times the forty plagues in Egypt along with fifty plagues in Egypt because they did not repent - this adds up to 250. All of this was because Joseph was the master of the land.
It is also possible to account for the number of plagues hinted at by righteous ones as follows: According to Rabbi Yossi the Galilean they were smitten by ten plagues based on ten types of impurity as explained by the disciples of the Ari. At the sea the number fifty, like the numerical value of the word yam (sea) in order to smite fifty gates of impurity.
According to Rabbi Eliezer there were forty plagues according to the number of lashes one receives (Deut. 25:3) and two hundred at the sea based on mispar b’ribua.21
According to Rabbi Akiva there were fifty lashes in Egypt for the fifty gates of impurity. There were two hundred and fifty by the sea, causing the darkening of the light (ner) of their animal souls as it says, “The lamp (ner) of the wicked is extinguished.” (Pr. 13:9) This matter is discussed concerning these sages' disagreement. It is all gathered in my commentary, Devarim Achadim, section 4."
+ ]
+ ],
+ "Dayenu": [
+ [
+ "How many degrees of goodness did God bestow upon us!22
If God had taken us out of Egypt and not made judgments on them; it would have been enough for us.
If God had made judgments on them and had not made them on their gods; dayyenu.
If God had made [them] on their gods and had not killed their firstborn; dayyenu.
If God had killed their firstborn and had not given us their money; dayyenu.
If God had given us their money and had not split the Sea for us; dayyenu.
If God had split the Sea for us and had not taken us through it on dry land; dayyenu.
If God had taken us through it on dry land and had not drowned our enemies; dayyenu..
If God had pushed down our enemies in the Sea and had not supplied our needs in the wilderness for forty years; dayyenu.
If God had supplied our needs in the wilderness for forty years and had not fed us the manna; dayyenu..
If God had fed us the manna and had not given us the Shabbat; dayyenu.
If God had given us the Shabbat and not brought us close to Mount Sinai; dayyenu.
If God had brought us close to Mount Sinai and had not given us the Torah; dayyenu.
If God had given us the Torah and had not brought us into the land of Israel; dayyenu.
If God had brought us into the land of Israel and had not built us the Temple; dayyenu.
How much more so is the good that the Omnipresent has bestowed upon us; since he took us out of Egypt, and made judgments with them, and made [them] with their gods, and killed their firstborn, and gave us their money, and split the Sea for us, and brought us through it on dry land, and pushed down our enemies in [the Sea], and supplied our needs in the wilderness for forty years, and fed us the manna, and gave us the Shabbat, and brought us close to Mount Sinai, and gave us the Torah, and brought us into the land of Israel and built us the 'Chosen House' [the Temple] to atone upon all of our sins.
How many degrees of goodness did God bestow upon us! This alludes to what the commentators have written: Adonai Elohim23 was transformed to the tetragrammaton name (YHVH), alludes to the attribute of mercy. Through this transformation we went forth from Egypt. This is alluded to in the words, “How (kama) many decrees of goodness.” The word kama is made of the same letters as makah, plague. Makah hints at the attribute of justice which came upon us but was transferred to Egypt. Note that dina (judgment) has the same gematria as makah. The judgments that smote Egypt were mighty plagues but for us they were transformed into acts of compassion, as is said, “How many (kamah) degrees of goodness.” There are those who interpret “Did God bestow upon us,” to mean, “we are obligated for all these good acts, is similar to “How many obligations do we have.” It is for this that we must give thanks and bless God."
+ ],
+ [
+ "If God had taken us out of Egypt and not made judgments on them; dayyenu. It is possible to interpret this based on what was written above. The Egyptians injured the Israelites so that many of them were blind, lame or blemished because of the Egyptians’ brutality, savagery and cruelty. Their purpose was not to subjugate Israel but to exterminate them so that their name would be wiped out (God forbid!). Because the Israelites had the status of a Hebrew slaves, the Egyptians had to pay fines for humiliation, suffering, medical costs, and damages, as we wrote above. This is the interpretation of Rabbi Samuel Primo.
I will now add another “gem:” This is another reason that Israel left Egypt before the completion of the 430 years decreed by God. The sages tell us that the Israelites faced harsh subjugation for 86 years,24 (similar to the years of Miriam's life). This is one fifth of 430 years. The other four fifths of the 430 years were subtracted from their years if slavery as payment for the four fines Egypt was obligated to pay for injuries they caused.. As a result Israel was only enslaved for one fifth of the 430 years. The rest was set aside… Based on this, we can explain the Maggid regarding the “degrees of good,” the acts God performed…
We have already explained above that according to Rabbi Eliezer, every plague had four parts for the four types of fines Egypt owed Israel: humiliation, suffering, medical costs, and damages. The Maggid, then, begins Dayyenu by saying, “If God had not taken us out of Egypt and not made judgments upon them, it would have been enough for us.” In other words, “If God had taken us out of Egypt early by subtracting four fifths of the 430 years in payment for humiliation, suffering, medical costs, and damages (bitzaron)25 that Egypt owed us, but had not carried out judgment by multiplying the plagues, as Rabbi Eliezer explained, that would have been enough!”
The essence of the Exodus was leaving earlier so four fifths of the time was subtracted from exile because of the pain and suffering the Egyptians caused. They paid fines for all the injuries, blinding one and making another lame, thus subtracting from the 430 years of slavery. It was not necessary to also pass judgment on Egypt turning each plague into four plagues for Bitzaron.That is why we say, “If God not only took us out (prematurely) but had not carried out judgment against them, it would have been enough for us!”",
+ "You can also say that the reason that the Exodus took place before the completion of the full 430 years, was not because of the claim that Israel only had to serve one fifth of the 430 years - 86 years. There are some who claim that we count the 430 years from the birth of Isaac. Others say that the amount of time was reduced because of the severity of the subjugation, and still others claim it was decreased because of the rapid growth of Israel’s population.
If that is so, then, the plagues were judgments for the injuries (and not payment for the amount of time in slavery.) Each plague in Egypt was multiplied by four as payment for humiliation, suffering, medical costs, and damages. The Egyptians were obligated to pay according to the law of injuries, as it says, “If God had judged them but not their gods, dayyenu.” The four parts of each plague was meant as payment for the temporary suffering in Egypt but not meant to destroy their gods. Since the plagues were payment for injuries, it was enough to penalize the Egyptians in Egypt with them. Why then was it necessary to also judge their gods? The plagues provided temporary payment for injuries and not a means of destroying the gods of Egypt completely. As a result we say, If he had judged them and not their gods. dayyenu!",
+ "One might argue, your words are correct; these plagues were temporary punishment in Egypt but not for complete destruction of the Egyptian gods. (Is. 10:22) It was not the law that their gods should be judged. The punishment of the gods, however, was not the purpose of their judgment. Rather, if God had punished their gods, some Egyptians might have thought that they were punished by their own god for their sins against their faith…and not because they mistreated Israel. To remove this false claim (Pro. 4:24) that hid the truth, God passed judgment on their gods as well. That is why we say, “If God judged their gods but didn’t smite their first born, it would have been enough…” According to the sages, “Why did God smite the first born of the captive and of the slave girl? (Ex. 11:5 and 12:29) God did so, so that they should not say that their gods claimed satisfaction for the humiliation of Egypt.”26 God brought judgment on their gods not for their sake but rather so that they should not think that it was their gods who brought this suffering on Egypt. The gods of Egypt were already judged to show that the plagues were carried out for the sake of Israel. That is why we say, If God brought judgment upon their gods but not killed the firstborn, it would have been enough!",
+ "If you think the death of the firstborn captives and slaves was to keep Egypt from saying that it was their gods who brought suffering upon Egypt. Or, because the Egyptian firstborn were represented by the constellation (mazal) of the ram to show its powerlessness in saving the firstborn who ruled over Egypt… God had already passed judgment on their gods, so it was not necessary to also kill the firstborn. Rather the death of the firstborn was to bring about the completion of 400 years of slavery which depended on the severity of their subjugation. The amount of subjugation was a measure of slavery depended on whether the Israelites were considered, ‘children’ or ‘slaves.’ If they were slaves then the severity of subjugation would not influence the completion of slavery. If the Israelites were mere slaves why should it matter if one vexes the slave who angered the master? One who took vengeance on the slaves for their sins would be considered praiseworthy and would bring pleasure to the master because the slave had angered their master..
But if the Israelites were God’s children, then anyone who injured them would be deserving of death. If subjugation had been decreed upon the child, then we would have no business looking into it because they are the children of the living God. Anyone who lightened their subjugation or improved conditions for them would surely be rewarded by the father. This applies even to Israelites who walked in deceit.27 Any extra servitude would reduce the length of exile since it is known that the Israelites were God’s children, even the most lowly and immoral. Thus, Egyptian firstborn were killed to make known that Israel is the most precious of God’s children, as Scripture states, “Israel is my firstborn.” (Ex 4:22)
There were many nations in Egypt, including firstborn captives and slaves who tried to attach themselves to Israel by calling themselves, “firstborn.” This included even the first born animals! Similarly, there were transgressors in Israel as well the ignorant were who were “firstborn.” But it was only for us that the harshness of subjugation rose to heaven to complete the 400 years of exile. Let your heart understand that all of this makes sense. In any event, I still say, “If God killed their firstborn but didn’t give us their money, it would have been enough for us.”
The Maggid explains this with the verse, “I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.” (Gen. 15:14) The Holy One told Abraham that it was revealed to him that the Egyptians would harshly enslave his offspring with bitter sighing. “I will execute judgment on the nation they shall serve,” means that the heavy yoke will allow Israel to complete the 400 years prematurely. When the measure of, “I will execute judgment,” is reached, I will allow them to subtract years of slavery. “And afterwards they shall go free with great wealth,” means, in order to show that Israel is considered God’s children. That is why the harshness of servitude was added to the accounting of the slavery so that they could go free with great wealth. To their masters they appeared like slaves but Israel was “My (God’s) children.” If you say that killing of the firstborn was a generalization showing that they were God’s children. It is the specification (klal u’perat).28 There was no need to also give them great wealth since whatever a slave acquired belongs to his master. It had already been publicized through the death of the firstborn that we were God’s children. Therefore, we say, “If God had killed their firstborn and had not given us their money; dayyenu.”
",
+ "It might occur to you to say that the death of their firstborn was both a “general” and the “specific” reason making known that we are God’s children. This is problematic. It shouldn’t have been necessary to give their wealth to Israel to make known that we are God’s children. Listen carefully to the verse and you will understand, “I will execute judgment upon the nation that they served,” is not as it was explained. You will see that my purpose in “Executing judgment” was not fulfilling my decree but to avenge the Egyptians. For even when they saw that they were building ruins that fell into an abyss and that one by one the buildings collapsed, the desire of the wicked ones was to oppress Israel. Since it was not Egypt’s intention of fulfill God’s decree, God chose to judge the Egyptians as He punished Jehu ben Nishmi for the murder of the house of Ahab who acted evilly and in public29 just like Egypt.
Even though Egypt owed remuneration for their years of slavery, and Scriptures states, “Afterwards they went forth with great wealth.” Remuneration and similar matters were considered “unspoken matters of the heart (devarim sh’balev) are not significant and not taken into account.” 30 That is why we say, “If God gave us their money and didn’t split the Sea, it would have been enough for us.”31 Until now we assumed that “Afterwards they went forth with great wealth,” taught us that since Egyptians are slaves and we are God’s children, whatever the slave acquire belongs to the master. The harshness of slavery and the the splitting of the Red Sea was so that Israel could inherit their wealth as renumeration for years of serving as slaves. But now that it adds, “They went forth with great wealth,” it teaches that if it was not only as remuneration for their slavery, then why was it necessary the splitting of the Red Sea to include the booty such as dyed material, embroidered cloths (Jud. 5:30) as remuneration for their slavery? Since they had already left with great wealth when God avenged Israel for all their servitude. Therefore we say, “If God had given us their wealth but not split the Red Sea...”",
+ "If you answer by saying, What’s bothering you? (Jud. 18:23) From where are the words that you are saying? “Let the simple enter here:” (Pro. 9:4) If you say that the main reason for the splitting of the sea was to provide remuneration for years of slavery then you have missed the point! (Ps. 78:57) The people were already given their remuneration so why split the sea? The true reason for the splitting of the sea is: “The peoples hear, they tremble; Agony grips the dwellers in Philistia.” (Ex. 15:14) Based on this, the splitting of the Red Sea was to show God’s might and wonders. This was to make known to all the nations of the Earth that Adonai is God. The beginning of Jethro’s conversion was when he heard about the splitting of the Red sea. He turned his face toward the wilderness (Nu. 24:1) and converted. The booty that Israel received at the Red Sea was a grant provided for Israel because they were considered Hebrew slaves as Scripture states, “You shall furnish him liberally…” (Deut. 15:14) ….32 When it says, “If God split the sea for us and hadn’t brought us through on dry land, it would have been enough,” it suggests that the purpose of splitting the sea was to show God’s strength and might before the nations. Then it would have been enough that God brought us across to dry land, as the sages tells us: God could have lifted Israel above the sea so that the sea surrounded them so that it was not like the Jordan River, as Rabbi Chaim Abulafia writes in Etz HaChaim. If this is so then it would have been enough to split the sea to show that Adonai is God so that all the inhabitants of the world would be seized with trembling. Then there would have been no need for them to cross through on dry land. That is why we say, “If God had split the sea but not brought us through on dry land, it would have been enough for us!”",
+ "If the wrath of the ruler flares against you and you say, ‘Your arrows are like stubble,’33 how have you helped without strength? Incline your ear and listen to the following parable which the sages tell us regarding the Exodus from Egypt. It may be compared to a mighty king who ruled over the earth. He sent his faithful servant to see one of the minor kings of the land who was holding the son of his friend captive. The king declares, “Send forth the son of my beloved friend and cease to oppress him. Set him free. When the lesser king heard the message of the greater king, not only does he refuse to obey him but he opposes the mighty and terrible king with curses and insults. The mighty king hears what the lesser king has done and said and that the lesser king in his arrogance has been scornful of his command. He is filled with anger and he immediately sends his chosen warriors to the lesser king's palace, passing judgment on him, his people and his land for their improper actions. He destroys the land and takes the captive from the destruction and leaves. Then, when the other kings hear what has come to pass, they all meet to understand if all the bother that the mighty king went through, asserting a mighty hand, with chariots and horsemen, was for the purpose of waging warfare or if he did so out of love for the son of a beloved friend from the enemy. Or maybe, if the lesser king had answered the kings demands with more respect and reverence, then even if he didn’t send away the captive he would have been placated and would not have thought more about the captive…but since he answered the mighty king harshly and mocked his command therefore the mighty king had to show that the lesser kingdom was like nothing before him and he had to pass judgment on it. The kings decided that the matter would be determined by how the captive was treated afterwards. If the king left him afterwards and did pay attention to him it would prove that all this was done for the king's own honor. But if after the captive was freed the king showed him kindness by feeding him at the royal table like one of his chief ministers, sharing everything he had with him, and calling him “Averekh,” (Gen. 41:43), it would prove that even if the lesser king hadn’t spoken harshly, the king would have done the same for the son of his beloved friend.
The parable is now understandable. The entire world tried to figure out if God’s mighty and wondrous deeds were for the honor of Israel, the seed of Abraham,Isaac and Jacob, or if it was because Pharaoh had said, ““Who is Adonai that I should heed Him…” (Ex. 5:2) and why he didn’t send a gift, as the sages said. Maybe that is why God became enraged with Pharaoh and his nation. But the matter was proven when Israel went forth from Egypt. God brought Israel through the sea on dry land to make known that he was doing so to honor his precious child, Israel. God destroyed the heavenly ranks so that all would know they were nothing before him, in the sea, on the dry land, in heaven or on earth.
All of this is the answer for me. I still could say if God had brought us through on dry land, and not drowned our enemies in the sea, it would have been enough. If God wanted to make known to all people that Israel is His precious child and His friend, then it would have been enough to do it by bringing us through on the dry land. What purpose was there in drowning His enemies in the sea according to those who say that half of the sea was dry land for Israel and half of it was a sea for Egypt. This too would have been a wonder about which we could have said, “If God had brought us through on dry land and not drown our enemies in the sea, It would have been enough!”",
+ "Yet if you think about it,34 you might answer that the reason God drowned the Egyptians was because of Pharaoh’s incendiary counsel, “Let us deal shrewdly with Him” (Ex. 1:10) - (he meant, against the Savior of Israel. Because Pharaoh insisted on judging Israel with water35 because God had made an oath that he would never bring another flood upon the earth, that is why the Egyptians were drowned in the waters (of the sea). As the sages state, “For You will not abandon me to Sheol…” (Ps. 16:10) From this we learn of God’s love of Israel. Israel was on dry land while the Egyptians drowned in the sea. Not one of the Israelites drowned. Our teacher Moses, of blessed memory, also went down into the river (as an infant) and was saved. As the sages say, in the descent into the sea no Israelite was injured, even partially. This is proof of God’s great love for Israel! There was no further reason for God to provide us with our necessities in the wilderness for forty years to prove His love as the parable above states. Through the power of the miracles at the sea God’s great love for us was recognized, and therefore we can say, If God had drowned our enemies in the sea and not provided for us for forty years, it would have been enough for us.",
+ "If you say, “Your explanation has surrounded us with many of questions that serve no purpose!” People might argue that the whole matter of miracles at the sea was because Egypt tried “to deal shrewdly” with God (Ex. 1:10) by passing judgment on Israel with water. They knew that God made an oath not to bring another flood after Noah and that is why they chose to judge Israel with water. It was for this that they were punished by being thrown into the sea while Israel was saved. It shows that God took vengeance on Egypt and those who tried to deal shrewdly with God. So, saving Israel was not absolute proof of God’s love of Israel. Rather it was because of the seriousness of Egypt’s sin, thinking that they could shrewdly oppress Israel. That is why it was necessary for them to come of their own accord to the sea and drown in the sea.
In any case, it was necessary for Israel to be saved to show that despite the wickedness and scheming that God prevented, God still provided for them for forty years in the wilderness. This was to make known the truth to all the nations that it was all done out of love for Israel, as in the parable above…God showed us love by providing all our needs in the wilderness. But, then, what was the purpose of the manna, bread from heaven? Therefore we say, If God had provided for us in the wilderness for forty years but had not fed us with manna, this would have been enough for us.",
+ "If you argue by saying, “Your difficulty has been rejected!36 The purpose of the manna was so that the Israelites would be free to learn Torah (without any daily troubles.) Therefore, God made sure the Israelites were relaxed and peaceful without the worry about where their bread or clothing or anything else would come from. God provided them with manna and clothing that grew with the children so that their hearts would be open to the sea of Torah as the sages say, “Torah could only be given to those who eat manna.”37 But take note one should not be blind to the fact that the sages said, “The Sabbath was only given for those who wish to learn Torah.”38 If so, since we had manna, why did we also need the Sabbath in the wilderness. That is why we say, “If God had fed us manna but not given us the Sabbath, that would have been enough for us!”",
+ "The main reason for the Shabbat in the wilderness was to draw down the divine blessing from the soul of Atzilut,39 as the pious author of Sefer Daat Chokhmah writes. Once one concludes that this is correct, I realized that there is no question about why the Sabbath was given in the wilderness (before Sinai). The purpose of the Sabbath was to bring about the descent of chokhmah from the soul of Atzilut, why was it necessary for God to draw close to the Israelites at Mount Sinai to rid them of the impurity, as is said, “When Israel stood at Mount Sinai, impurity ceased.” Since the divine ementation came upon the people on Shabbat, I would say, “If God gave the Sabbath and didn’t come close to us at Mount Sinai, that would have been enough.”",
+ "Based on this analysis, the observance of the Sabbath in the wilderness allowed Israel to draw the sparks of emanation upon themselves. What then was the purpose of stopping the impurity at Mount Sinai? One could say that this would not have served future souls or the souls of all the converts who would stand at Mount Sinai. As a result the observance of the Sabbath before Sinai would have allowed those who didn’t make the golden calf to draw the sparks but it would only have served that generation and those who were present at that time. It would not have served future souls or the souls of converts or those who had been present after they worshiped the golden calf. This would explain why God personally had to come down on Mount Sinai and give us the Torah. The observance of the Sabbath and God’s presence at Mount Sinai were able to purify and sanctify the people and then it would have been sufficient to send Moses to give us the Torah so that God did not have to come down on the Mountain and give us the Torah. This is the purpose of the statement, “If God had come close to us at Mount Sinai and not given us the Torah, it would have been enough for us.”",
+ "One might respond that if the commandments were given through our emissary, Moses, of blessed memory, then there would be no reward for the commandments in this world at all! This is because there is no prohibition of delaying payment when it is delivered by a messenger.40 The rewards in this world are for the first two commandments which we merited to hear directly from God in the fire of Sinai. I figured all this out by myself, if according to your words there is a reward for the first two commandments which we heard from God, why then did God have to give us the land of Israel with its wars and troubles. It should have been enough for us to receive the reward wherever we went - why did we need the land of Israel and to eat its produce? Therefore one could say, “If God gave us the Torah but had not brought us into the land of Israel, that would have been enough for us.”",
+ "If you explain that the land of Israel is considered an altar for atonement for a Jew while he is alive and even after he passes away, then when we enter the land of Israel it should atone for our sins. But one might ask - if the land of Israel has such a power to bring atonement, why do we need the Holy Temple for atonement - shouldn’t the land be enough? On this we say, “If God gave us the land of Israel but had not built the holy temple for us that would have been enough for us.” Rather God continued to perform good and awesome acts of goodness for us. “How much more so is thegood that the Omnipresent has bestowed upon us….” We have written these matters as if they were part of a discussion of a person with his neighbor to sweeten them. But the purpose was to praise the Master of all…",
+ "Let me add some extra tidbits along with this section,41 with the help of God. The Shibolei HaLeket explained the beginning of this passage according to a number of the commentators. It is connected with how the Tannaim, Rabbis Yossi HaGalilee, Elezer, and Akiva added up the number of miracles. Based on the statement, “How much more good,” was added adjacent to the words of these holy sages, the great ones of the world. That is, we can continue to speak about and increase our praise for the acts of goodness that were bestowed on us and the miracles God did for us because of His love and compassion as they explain.
Additionally they add a bit more. After the Maggid speaks of something familiar, namely the ten plagues and the drowning of the Egyptians at the Sea, these holy sages explain with additional verses the many miracles and acts of kindness which God performed. Look carefully and you will find that there are several aspects of each one which we do not see. Rather we only sense the miracle in its entirety.
Once we learn the interpretations of the Tannaim about the multiple aspects of each miracle, we also count “the acts of goodness which God bestowed on us.” They are mentioned as an entirety but each act contains many branches and vines from the tree of God. This is the intention of the verse, “God alone works great marvels, His steadfast love is eternal;” that is, we know every act of God in its entirety but there are many details which even a wonder worker cannot foresee. This is, “God alone works great marvels.” In every act of God there are many individual marvels but no one can recognize all of them in their entirety. Each one is a single act of Hesed - Loving Kindness - but actually each act of Hesed is made up of many wonders - so much so that we can’t even know how many!",
+ "It is stated, “If God had taken us out of Egypt and not brought judgments on them, it would have been enough for us.” It is possible to explain this as follows: Certainly, “The Glory of Israel does not deceive,” God forbid! (l Sam. 15:29) God said to our forefather, Abraham, “I will execute judgment on the nation they shall serve.” (Gen 15:14) Certainly God was going to judge them but would God add many more plagues so that each plague was made up of four or five plagues, in order to fulfill His decree? God did this in order because they intended to oppress Israel and were not going to fulfill God’s decree. Thus it is written, “If God took us out of Egypt,” to fulfill His promise, “But he didn’t pass judgment.” The first was to fulfill His promise and the second was to deal with their evil intentions against God’s people. God did this specifically because, “The Egypt oppressed them with forced labor,” (Ex. 1:11) and not as part of God’s promise. Certainly it would have been enough for God to fulfill the Covenant of the Pieces.
Further, it is stated, “If God had passed judgment but not done so against their gods, it would have been enough.” Thus it is written, “Adonai will punish the host of heaven in heaven and the kings of the earth on earth. (Is. 24:21) This is based on the principle that angelics princes are judged in heaven by the holy angels of fire, and many nations fight against the nation “until the time that their foot falters.” (Deut. 32:35) Here, in the story of the Exodus, everyone was in God’s hand, so that we say, “If God had judged them,” that is, if God Himself had done so it would have fulfilled the promise, “I will execute judgment,” and had God not done so to their gods. Instead had God only lowered the angelic princes from their rank, it would have been enough.
It then states, “If God had judged their gods but not killed their first born, dayyenu.” The author of Shibbolei HaLeket42 writes that, “Judged their gods,” is juxtaposed to “their firstborn,”because in one night two plagues took place that were similar to each other, as is written, “I will mete out judgments to all the gods of Egypt,” (Ex. 12:12) This means the idols of wood rotted, those of medal melted and, those made of stone fell down and were smashed. Similarly, it was the custom of the Egyptians to etch an image of the firstborn on a tablet when they died. On that night all of the idols were erased and blotted out. This was especially hard since it felt like the day on which they originally died.43 The miracle was doubled - killing the firstborn and giving us their wealth as an inheritance. It was given to us as payment for our service while we were subjugated to them, as God had promised, Afterwards they shall go forth with great wealth. Also if they had given us their wealth but God had not split the sea this too would have been a great miracle and it would have been enough for us. This is what the author of the Shibbolei Haleket writes."
+ ],
+ [],
+ [],
+ [
+ "It has been shown (Deut. 4:35) that the sage explained that God gave us the wealth of the firstborn and established us in their place as the recipients of their inheritance. Why was it necessary for God to command Israel, “Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.” (Ex. 11:2) Why use the language of borrowing and afterwards tell them to take possession of it? It doesn’t make sense as the commentators establish and as we have written in our modesty elsewhere. But it has been seen elsewhere that those who are sentenced to death, their possessions belong to the king. This can be explained as follows: God is the Master of the Universe and everything is in accordance with the law and even in accordance with human law. Since the belongings of a person who is executed by the state now belongs to the king, the possessions of the firstborn in Egypt belonged to the blessed Holy One who then gave them to Israel. On the fifteenth of Nisan as the Israelites were leaving Egypt and the Egyptians were burying their dead, it was necessary for the Israelites to again ask for the possessions of the Egyptians as they had done previously during the plague of darkness. They still hadn’t taken possession of them. When God smote the firstborn of Egypt, the possessions of the executed now belonged to God who inherited them. The Israelites took everything that belonged to the Egyptians according to the law. This is the meaning of the passage, “And I shall execute judgment on the nation that enslaved you.” The sages said that this refers to the plague of the firstborn. First, their possessions belonged to the king, but afterwards, once the plague of the firstborn took place their belongings were inherited by the Israelites by right of the king. Check into this and you will find that there are a number of passages and statements of the sages about this."
+ ]
+ ],
+ "Rabban Gamliel's Three Things": [
+ [
+ "Rabban Gamliel used to say, One who has not mentioned three things on Pesach has not fulfilled his obligation, and these are them: the Pesach sacrifice, matzah and maror.
Rabban Gamliel used to say: One can explain this based on what I heard from a great scholar. One reason that they needed a question and answer on the eve of Passover is based on what is stated in the Jerusalem Talmud, Ch. 3 of Bikkurim: The Mishnah states, “One reads (the Bikkurim passage) to him.” “This is taught since it states, “You shall answer and say,” (Ex. 26:5) “answering” is only from another person.”44 This is what Rabbi Ovadiah (of Bartenura) wrote in his commentary. Also this is what is meant by Lechem Oni - “The bread of affliction [leḥem oni]” (Deut. 16:3) means bread over which one explains [onim] many things.”45 Again, it implies that it is done by others. Therefore they must ask and answer. This is what I heard from a great sage.
Based on this one can explain what the Maggid wrote in the Haggadah regarding one who doesn’t know how to ask. “You open it for him, as it is stated, “You shall tell your child on that day.” You might have thought that since one must question in order that someone else might answer, one should ignore the child who doesn’t know how to ask, and treat him as if he doesn’t exist. To this we answer, “You open for him,” even without a question because one should not judge as possible what is impossible. Granted, the one who knows of the commandment to tell the story of the Exodus is expected to do so through questions and answers. But the one for whom it is impossible to do so, you must open the subject for him, since the Torah states, “You shall tell your child.” the verse does not state, “question,” as is the case in other places. This implies that if one cannot ask, you tell him without a question.",
+ "One can examine this statement based on the questions of the wise, wicked and the simple children. For each one we read, “The wise says “What does he say,” 'The wicked says, “What does he say,” and “The simple says, “What does he say,” (mahu omer)? Here, however, the fourth child is described as, “And the one who doesn’t know to ask,” (v’eino yodea lishol) with an additional vav when it should have stated, “one who doesn’t know to ask,”(eino yodea lishol).
This (extra vav) suggests that even if the parent has another child who can ask and fulfill the obligation with an answer, the parent is still obligated to explain it to the one who doesn’t ask, thus, fulfilling the passage, “And you shall tell your child.” This verse is not meant to be fulfilled by those who have only one child (who cannot ask). It is from this that we come to explain the statement, “Rabban Gamliel used to say, anyone who has not explained these three things…” Rabban Gamliel means to say that even if the child hasn't asked, the parent must still explain them himself. And if he hasn’t stated it even without posing a question, then he has not fulfilled his obligation. If he states it, even though he does so without posing it as a question, he fulfills his obligation since Rabban Gamliel believes that we have an obligation to discuss many matters of Passover even. However, if he says it and it is not from the mouth of another , he has fulfilled his obligation since he must speak of these three statements."
+ ],
+ [
+ "The Pesach offering that our ancestors were accustomed to eating when the Temple existed, for the sake of what was it? Because the blessed Holy One, passed over the homes of our ancestors in Egypt, as it is stated, \"And you shall say: 'It is the passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the people bowed their heads in homage.\" (Ex. 12:27)
The Pesach offering that our ancestors: The reason for the Pesach offering which we were commanded to bring is as was explained: “Draw out” (Ex.2:21) your hands from idolatry, “And take unto yourselves a lamb” to fulfill a divine command.46 Then discard the bones to show your disdain for idolatry. Throw them outside as a way of publicly stating it! But in the time when the Temple was standing, this reason no longer applied, neither completely or in part. Therefore we ask, “For what do we eat the Passover offering, since Pesach comes and is celebrated in the time that the Temple was standing.",
+ "The Rashbatz47 states that Rabban Gamliel who said these three things is not Rabban Gamliel the elder48 but his grandson, Rabban Gamliel ll. 49 He lived at the time of the destruction of the Temple…The temple was destroyed in the generation of Rabban Gamliel ll when Rabban Yochanan ben Zakkai asked Vespasian not to terminate the patriarchate of Rabban Gamliel, as is written in Perek HaNizikin.
Certainly this is Rabban Gamliel the elder who saw the Temple standing in his days when they offered the Passover offering…. This is also stated, “Rabbi Tzadok said: There was an incident with Rabban Gamliel, who said to his slave Tavi: Go and roast the Paschal lamb for us…”50 But this Mishnah was taught after the destruction of the Temple. Therefore it states, “The Pesach offering which our ancestors ate when the Temple was standing…” But the version of the Mishnah in Pesachim only states, “the Pesach because the Omnipresent passed over the homes of our ancestors in Egypt,” and no more. It does not state, “Which our ancestors ate when the Temple was standing.”
The Rambam includes this version of the Mishnah in the Mishneh Torah, Hametz Ch. 7. It seems the Maggid expanded the words of the Mishnah. If that is so, there is no reason to assume that the Mishnah in Ch. 10 of Pesachim was composed after the destruction of the Temple. Or that the statement regarding Rabban Johanan ben Zakkai asking Vespasian not to terminate the Patriarchate is the same Rabban Gamliel as the Mishnah. It seems more likely that he didn’t ask to preserve the house of Rabban Gamliel as patriarchs but he asked not to kill them. This would explain how Rabbi Johanan ben Zakkai became the Patriarch since the Romans were afraid that Rabban Gamliel should become the Nasi, the Patriarch.",
+ "I have further seen in the Responsa of Rashbatz,51 Part One, Sim. 136, and also in, Magen Avot, Pt. 1, Page 12b that he was of the opinion that Rabban Gamliel was a minor at the time of the destruction of the Temple. That is why Rabban Johanan ben Zakkai was appointed the head of the Sanhedrin. But at the end of Yebamoth, the statement that Rabban Gamliel allowed a woman to marry based on one witness is Rabban Gamliel the elder.52 It would appear then that Rabban Gamliel was 20 years old and that Rabban Gamliel the elder died 15 years before the destruction of the temple. (See what Rabbi Menachem Azariah for Fano53 wrote in the book מא\"ד part 2.54 …Check this carefully for I cannot go on at length on this topic here. Some time later I came across the book Sh’eilat Yaavetz,55 Part 1, Siman 99 where he agrees that Rabban Gamliel was very young at the time of the destruction of the temple. Otherwise God forbid that Rabbi Yohanan ben Zakkai would have assumed the position of Patriarch if Rabban Gamliel was already an adult . The story in which he tells his servant to go roast the Pesach takes place after the destruction of the Temple. His statement regarding Rabban Yochanan ben Zakkai is not convincing since he may have done so because he was afraid they might try to kill Rabban Gamliel. Also he does not mention the statement at the end of Yevamot which was at the time of the destruction of the Temple and he was more than 20 years old. Also, the suggestion that they were still offering the Passover sacrifice after the destruction of the temple seems far-fetched - a proof is needed from the sages for this…"
+ ],
+ [],
+ [
+ "This matzah that we eat, for what reason? Because our ancestors' dough was not yet able to rise, before the King of the kings of kings, the blessed Holy One, revealed Himself to them and redeemed them, as it is stated, \"And they baked the dough which they brought out of Egypt into matzah cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made provisions for themselves.\" (Ex. 12:39)",
+ "This matzah that we eat: The holy Zohar states, “When the people of Israel were in Egypt, they were under alien authority; when the blessed Holy One desired to bring them close, He gave them the realm called lechem oni, impoverished bread…female without male. When they drew close, the Holy One entered with the other rungs, Uniting male with female so that matzah became mitzvah.” 56 According to this interpretation, matzah is female without male. That is why God first gave them matzah when they left the alien domain. Afterwards, they merited mitzvah which united the masculine with feminine. If so, how do we explain that they merited both the written and the oral Torah, Torah and Mitzvot, if they ate matzah, which is feminine without masculine.
The statement, “This matzah that we eat, for what reason?” offers a more general reason for matzah, “because our dough…” In his sermons Rabbi Hayim Vital explains that the verse, “And they baked unleavened cakes,” implies that the dough didn’t rise because they were destined to be expelled from Egypt. This is also stated in the Haggadah, “This matzah that we eat for what reason? Because our ancestors’ dough was unable to rise…”
This is difficult because they were commanded regarding both the prohibition of eating chametz, and removing it from one’s possession as we see in Mishnah Pesachim Ch. 2 and in the passage, “From where is the prohibition against eating leavened bread during the first Passover in Egypt applied only one day…:57 It is also found in the passage, “Consecrate to Me every first-born…” (Ex. 13:2) In these passages, they are commanded to observe Pesach Dorot, which is all seven day and bal yireh.58 According to this, they could bake the matzah dough and leave it for the second day when it would be permitted to them. But because they were about to be expelled from Egypt the dough didn't rise. To remind them, the prohibition of hametz was added as well as the mitzvah to bal yireh all seven days - this is the essence of the interpretation of Rabbi Chaim Vital.",
+ "What was unknown to the Rabbi (Vital), of blessed memory, is that the ancient ones and the Ramban answered this difficulty. The Israelites were warned regarding Bal Yireh for the first day of Passover even during Pesach Mitzrayim. But the Ra’am ….and Rabbi Yeshaiya write that the reason that we say, “This matzah... because our ancestors' dough was unable…” That is, the Holy One saw that the Israelites would be expelled and therefore He commanded seven days on which they could not eat chametz or possess it (bal yireh). See what it says there at length. Rabbi David Abudraham59 explained in the name of Rabbi Joseph Kimchi,60 the Ran61 and Tosefet Yom Tov62 and also I saw it in Nimukei Rabbeinu Yeshaiya to the Torah… he also wrote similarly to Rabbi Chaim VItal which I quoted in my essay, Pnai David, Parshat Bo.",
+ "Our relative, Rabbi Israel Zeevi63 explains that matzah is meant to remind us of the poor bread that the Israelites ate while they were slaves. The Egyptians gave them matzah to oppress them. That is why they left with matzah of rice, millet, and lentils like the food that Ezekiel ate.64 Thus, when we say, “This matzah,” must be made from wheat which can become leavened. It is meant to remind us of the oppression of our ancestors. Yet rice and millet can also rise. That is why the answer given is, “Because our ancestors' dough was not yet able to rise,” and it was supposed to be a reminder of the redemption. These are my words. Let lips acknowledge this explanation.65"
+ ],
+ [],
+ [
+ "This maror that we are eating, what is the reason? To commemorate that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated; \"And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor.\" (Ex. 1:14)
This maror: It may be that he is asking about chazeret,66 (for the mishnah states) that the commandment is to eat chazeret.67 Furthermore, it must be raw - it cannot be cooked or pickled. Rabban Gamliel answered, “Because they embittered our lives - when it is pickled or cooked it loses some of its taste. The reason it must be raw is because we were oppressed bifarekh, “with rigor.” That is, at first befeh rakh, “a soft tongue,” and in the end biferakh, “with rigor.” The commandment is to eat chazeret since at first it is sweet and it becomes bitter in the end.",
+ "One might ask, since we had other symbols of slavery - matzah and haroset which reminders of the mortar, and vegetables which remind us of the straw, why do we need maror? The Haggadah answers, “Because the Egyptians embittered their lives….” That is, through the difficulty of subjugation. This is an important essential; because of harsh subjugation we left Egypt before the time because it caused a premature exodus. That is why it is fitting to have a special sign for it.
This is how Rabbi Moshe Alsheikh68 understands the Haggadah. He explains that “their lives” means “their souls.” because the Egyptians made them worship false gods. Until Israel slaughtered the Passover offering and accepted God’s divinity, they were transgressions. Willful or accidental sins became merits and there was a great relief to them that in the moment of repentance they became mitzvot. We eat maror to remind us of their righteousness. Further, because they were worshiped idols, they suffered and were bitter. Their bitterness became a merit to them. Therefore we eat maror because of the bitterness the Egyptians cause and the righteousness we received because of it."
+ ],
+ [
+ "In each generation one is obligated to behave as if one personally69 went out of Egypt. As it is said, “You shall tell your child on that day saying, ‘It is for this that Adonai did for me when I went out of Egypt.” (Ex. 13:8) For it was not only our ancestors that the blessed Holy One redeemed but us too, as it says, “And He brought us out from there, in order to bring us to, and give us, the land which He promised to our forefathers.” (Deut. 6:23)
In every generation: The Maggid explains above regarding the passage, “We were slaves..and if the Holy One had not taken us out of Egypt then we, our children, and our children’s children,” as follows. The sages said, had Israel delayed even briefly, they would have entered the fiftieth gate of impurity (God forbid) and the name of Israel would have been obliterated. This is the reason that one is obligated to behave as if one personally left Egypt and to bless God’s glorious name who performed great acts during the Exodus from Egypt. If God had not taken us out when He did, we would never have left, God forbid.
It is proper to give thanks as if we were the ones who left Egypt. Even though we are in exile, the obligation still falls on us as if we are free men and women on that night and we saw the signs of freedom. For these are the signs70 that we went forth to freedom even now and this will give Israel hope. Had we not gone forth we would have become impure (God forbid) and Israel would have been wiped out!
The statement, “In every generation…” means whether in a generation of destruction or a generation of regular exile, it should not enter your mind to say, “How can we rejoice like free people when we are deeply troubled among the impure in a valley of tears, during this destructive exile?” No, for it is an obligation placed upon us as if we were among those who went forth from Egypt. In this way we will anticipate redemption and understand that even though we were a nation within another nation, controlled by the angelic prince of Egypt, the Omnipresent had compassion on us and took us out. How much more so, if God took us out of this exile (will he do so now)! Based on this my grandfather, author of Hesed L’Avraham,71 explained that the Exodus from Egypt was the escape from the first angelic prince and a sign for redemption from future subjugations by other kingdoms. According to this they explained, “I will recount the kind acts of Adonai, the praises of Adonai,” (Is. 63:7) to mean that we must imagine that we went forth from Egypt. “Like all that Adonai has bestowed on us.”",
+ "According to the allegorical interpretation, it means that we have an obligation to behave as if we personally went forth from Egypt. We do so in order to arouse our heart of stone, which holds impurity before and after it. If we can do so we can abandon the many sins that we tread upon and we will see ourselves as if he personally went forth from Egypt in order to separate ourselves from sin as has been explained. We will circumcise our uncircumcised heart, just as we circumcised our flesh when we went forth from Egypt in order to accept God’s Torah and commandments when we left Egypt. That is why it is an obligation to make ourselves appear as if we left Egypt to repair our corruption and to take shelter in the pleasantness of God, accepting the Kingdom of heaven in love so that we will experience a complete and eternal redemption"
+ ]
+ ],
+ "First Half of Hallel": [
+ [],
+ [
+ "Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, raise high, and acclaim the One who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from subjugation to redemption, from sorrow to joy, from mourning to festivity, and from darkness to great light. , And let us say before Him, Halleluyah!72
In the statement, “From slavery to freedom,” refers to the body. “From subjugation to redemption” refers to the soul since the soul was in exile, “as a soul which incurred guilt” through the idolatry of Egypt for our soul went out from there. “From sorrow,” refers to the demonic realm; “to joy,” refers to the Shechinah who is called Simchah. We were subjugated to the demonic realm but we came to dwell beneath the wings of the Shechinah. The Zohar states that we were given matzah which is feminine.73 For the body we say, “From mourning to festivity.” For the giving of the Torah we say, “From the darkness,” of false beliefs which were in Egypt “To a great light.”",
+ "Or it might be that the double language, “From slavery to freedom,” according to the sages, refers to the statement, “Slavery ceased on Rosh Hashanah”74 since they were freed from doing servile work, But they were still subjugated (to the Egyptians) which is a level above slavery. Afterwards they went out from subjugation to partial redemption so that they could be completely redeemed.",
+ "There are seven terms of praise used in this formula “To thanks, to praise…” for the six days and the seven day, to thank God and bless His name. They are the exodus “God took us out from slavery to freedom…” It might be that they refer to five times Elohim which have the gematria (the numerical value) of 430 that we were supposed to dwell in Exile. But God in His mercy only made us remain in exile 86 years, the gematria of Elohim. God transformed four times elohim to compassion, as the sages said. And for this they decreed five exoduses for God’s compassion is never ending."
+ ],
+ [
+ "Halleluyah! Praise, servants of Adonai, praise the name of Adonai. May the Name of Adonai be blessed from now and forever. From the rising of the sun in the East to its setting, the name of Adonai is praised. Adonai is above all nations, His honor is above the heavens. Who is like Adonai, our God, who sits on high; who looks down upon heavens and earth? He brings up the poor out of the dirt; from the refuse piles, He raises the destitute,seating them with the nobles, the nobles of his people. He seats a barren woman in a home, a happy mother of children. Halleluyah! (Ps. 113)
Halleluyah! Praise, servants of Adonai: This can be explained according to the author of Hilchot Ketanot (Sec.1, S. 261).75 The Talmud states, “One who excessively praises God, will be swallowed up from the world.” 76 But didn’t King David, of blessed memory, complete all the praises and yet his life did not end? The author answers, “In God’s presence we can only recite the praises of Scripture that contain all the general praise. But simple people like us do not have the ability to offer praise before the King. But when we are not in God’s presence (in prayer) it is permissible to speak of God’s greatness.”
This is the meaning of this psalm, “Halleluyah.” It does not state “Anyone may praise God.” Rather, the psalmist says, “Praise, you servants of Adonai.” This refers to those who are experts in praise. Only they can stand before God with their own praise may do so. If we are not standing before God we are permitted, “to praise the name of God.” But those who praise God’s name are those who aren’t in God’s presence and are not “Servants of the Lord,” as the author of Hilchot Ketanot explains.
David says, “May the Name of Adonai be blessed from now and forever.” King David said, “Now that I have completed the book of Psalms everyone is able to praise God, even in His presence, because the nation can read all the psalms of praise. When I say, “May the name of Adonai be blessed now and forever,” means even later generations can sing songs of praise to God which are in the book of Psalms which I have prepared.
Certainly “servants of Adonai '' are experts who can comprehend the inclusive praises of God since permission is given to them. For, “From the rising of the sun in the East to its setting, the name of Adonai is praised.” This means that the sun follows its path because it continually sings praises to God. When Joshua wanted to stop the sun, he said, ““Stand silent, O sun, at Gibeon!” (Josh. 10:11), as the sages said. Thus the sun constantly praises as do the remnant of servants of Adonai who God calls and who can to praise God.
However, it is specifically the experts “servants of Adonai, (who can praise God) because, “Adonai is above all the nations and his honor is above the heavens.” God’s presence is more recognized there. God commands praise from those whose foundation is in the dust. As it says“For God is in heaven and you are on earth; that is why your words should be few.” (Ecc.5:1) And, “Who can tell the mighty acts of Adonai?” (Ps. 106:2) Therefore, the servants of Adonai who are experts can offer expansive praises.
Now it is said, “In a place where we find God’s greatness, we also find God’s lowliness,”77 so to speak. Thus, the psalmist says, “Who is like Adonai, our God, Who sits on high; Who looks down (mashpili) upon the heavens and the earth?” This means that God, so to speak sees the soul and the body , as the sages say, “He summoned the heavens”78 - this is the soul; “And the earth” - this is the body. Afterwards he explains, “He brings up the poor out of the earth.” (Ps 115) This alludes to the soul which resides among the husks, and God raises it up and sends it to this world, so to speak. It is called dal, poor, because the soul (neshama) is poor since it has no good deed until it enters this world. When it enters this world it is like the needy person who is raised from the dung heap because it desires awe and wisdom. “He raises the destitute, seating them with the nobles.” (Ps. 115) The nobles are those who truly fear God in the way described in Chagigah: “The daughter of the noble refers to the daughter of Abraham, our father of blessed memory. Abraham was the first to bring converts to God; as a result he devoted (nadvah) his spirit to the service of God. Here too, it says with the nobles (nedivim) of his people… “And from the dung heap he lifted up the needy person,” He arouses the holy and needy soul who is without good deeds that can lift him from the dust, which is the demonic realm (the other side) - as is stated, “The serpent's food shall be the earth.” (Is. 65:25)
And so, when you come to this land, the soul of this world becomes besmirched here, imbibing the refuse, dung and impurity and wickedness of every generation. This holy soul becomes desirous to abandon the way of God. God in his compassion raises the needy soul up from the dung heap of this world, making it want to fear God and wisdom, since one who desire fear of God and wisdom and comes to purify itself, God helps it by seating it among the nobles who are devoted to the services of God. When this happens, it dwells there forever. Since fear of God precedes it, it gains enlightenment from the nobles of his people, the rabbis of the academy, as the sages say, “And restore him to his people.” (Deut. 33:7) This is said about Judah who studied Torah in the academy. After he has learned Torah with the “Nobles of his people,” the students of the academy, the time of pruning arrives and it is a time of love, to marry a wife, as it states in the first chapter of Kiddushin “A person should first study Torah, and afterwards, he should get married.” 79
The statement, “He seats a barren woman in a home, a happy mother of children.” The essence of a household and one’s partnership is with his wife. The main purpose of a wife is to beget children - two sons, according to one opinion, and a son and a daughter, according to another - this is the halacha. This is the meaning of, “A happy mother of children.” (eim habanim semeichah) The first letters these words spell eesha, wife.He rejoices in children with her when they are fine flour, since pure and holy thoughts cause this, as the rishonim say. Also, through children who are of a holy seed it is made known that their partnership is fine and beautify as was stated at length in Parashat Derachim80...Their beautiful partnership causes God’s presence (yud - hay) to dwell between them, and through a son and a daughter which alludes to (vav - hay) the four letter name of God is united and this is Halleluyah: Hallel has the same gematria adonai (65) plus vav and yud - hay. It may be that this is what the sages meant when they said, Hallelujah, is a great praise for it includes both the name of God and praise."
+ ],
+ [
+ "When Israel left Egypt, the house of Jacob from a people of foreign speech. Judah became His Holy One, Israel, His dominion. The Sea saw and fled, the Jordan River turned away. The mountains danced like rams, the hills like young sheep. What is happening to you, O Sea, that you are fleeing, O Jordan that you turn to the rear; O mountains that you dance like rams, O hills like young sheep? From before the Master, tremble O earth, from before the Lord of Jacob. Who turns the Rock into a pond of water, the flint into a spring of water. (Ps. 114)
“When Israel left,” Israel refers to the males. “The house of Jacob” refers to the females. “A people of strange speech,” this refers to the Egyptians who committed slander. If they were willing to slander the Israelites, then against the wives of the Israelites, all the more so. But anyone who disqualifies others (by speaking poorly of them) is himself damaged, as well as one who opens his mouth to speak foolishly. “Judah became his Holy One,” In the past Israel guarded themselves from promiscuity for we find that wherever there is mention of holiness it is because there is a safeguard against promiscuity. The proof is, “Israel, His dominion.” Because of Israel’s chastity, it merited to have its own kings and princes rule over them, like a city that had everything in it.81 “Judah became,” alludes to the time of the separation of languages (Dor Haflagah) when holy souls were placed in their own special treasury, as is explained by the מז\"ה of blessed memory, and in a Tosafot in the first chapter of Avodah Zara… This is the meaning of, “Judah became…” that is, only Judah had souls worthy of serving God from the storehouse of precious vessels.
It also alludes to Judah (our forefather). The episode of Tamar all happened according to God’s plan and was “From God.” (Ps. 118),That is, it was God’s doing that Judah became a Holy One and was given dominion over Israel for dominion was a sign that one was guarded against promiscuity, as is said in Tanhumah and the Zohar at the end of Lech Lecha. Yesod and Malchut are united,82 Josef in righteousness and “Judah drew near” (Gen. 44:18) so that righteousness and peace embraced each other.
The Psalm continues, “The sea saw it and fled.” The sea saw Joseph’s casket for he guarded the sacred sign of the covenant (brit) and therefore it merited dominion. As the sages explain, it was through Joseph’s merit that the sea split, as it says, “The sea saw it and fled.” It saw the letter Mem that was written on the casket and fled, causing the sea to split for his sake…Israel also guarded itself from promiscuity by safeguarding the covenant. Israel was that the sea was calmed for them. This also occurred with the Jordan river, as is stated, “The Jordan River turned away.” Since they were all righteous and guardians of the holy covenant, “The mountains danced like rams” at Mount Sinai when God wanted to give the Torah to Israel. This was also a sign of their distinguished status. The sages say that Israel merited the Torah because all of them had true distinguished lineage. From this it came to be known that the Egyptians spoke falsely against the house of Jacob, the Israelite women.
“What is happening to you, O Sea, that you are fleeing,” in the future redemption, as the sages say regarding the verse, “Adonai will dry up the tongue of the Egyptian sea.” (Isa.11:15) “O Jordan that you turn to the rear,” in the messianic future. This is how the commentators explain the verse, “...they crossed the river on foot, we therefore rejoice in Him.” (Ps. 66:6) “From before the Master, tremble O earth…” In the future there shall be trembling, exactly. That is, the earth all that is found in it, the river and the sea and the mountains, as Radak83 explains. “Who turns the boulder into a pond of water,” the final letters of these words spell Miriam;84 it alludes to the well which followed the Israelites through the wilderness through her merit. “the flint into a spring of water,” 85 the final letters of these words have the numerical value Moshe (Moses) with one extra added for the word. For when Miriam died, the merit of providing water fell upon Moses.",
+ "The Psalm: “Halleluyah! Praise, servants of Adonai,” can be explained according to what the sages said. At the sea, Israel sang a song, along with the angels and the women. The sages say that the men’s song preceded the angels’ song because men are mortal while the angels live forever. Thus, “Hallelujah” is for the men who sang of redemption while “Praise servants of Adonai,” was a reference to the angels. “Praise the name of Adonai,” refers to the women. The first letters of these three words spell eesha, women. And if you think that women came last it is not so for they preceded the angels. The reason is that angels exist forever so they are constantly able to praise God. As Scripture says, “May the Name of Adonai be blessed from now and forever.” This is not so for the women who are mortal and “The dead cannot praise God…” Therefore women took precedence over angels.
One should not think, God forbid, that God needs our praise, for, “From the rising of the sun in the East to its setting, the name of Adonai is praised.” God is constantly praised by the sun, asScripture says, so God does not need our praise. Since, “Adonai is above all nations,” you should realize that people can convert, even in the generation of the separation, when God assigned the world to seventy angelic princes by lottery and each angelic prince acquired a nation for itself. One might ask, if that is so, how can idolaters convert since they belong to the angelic prince who acquired them. This would be robbery, God forbid! But the sages write that according to the biblical passage about the king (I Kings 8:11-17)86 it is permissible for a king to do this. If so, idolaters can convert and come under the wings of the King of kings, the blessed Holy One.",
+ "One can say, all the souls of coverts were present at Mount Sinai but then in their own time they converted. how could they worship idols in their own time? One might argue that they would have been fit (to convert) but then disqualified and should not be allowed to repent afterwards.87 The sages explain that since it is within God’s power, even those who were rejected are allowed to repent so they become fit. From this we can now explain, “Adonai is above all nations,” and God does not need our praise, God forbid.
“He brings up the poor out of the dirt,” Poor, dal, refers to the demonic realm, the souls of the convert. At the time of the giving of the Torah, since God is the Sovereign, and the converts are within the power of another angelic prince, God can raise the poor up from the dust of the Sitra Achra, the demonic realm. Even though they were fit and then rejected God when they entered this world, even so they can return from “the refuse pile,” a loathsome place, in this world, from the dust that was their soul (because they worshiped idols). When they entered this world, they actively worshiped idols in the refuse of the world of separation even if they are among the many common people, God has the power to “Seating with the nobles.” These people who converted. Not only that but with “The nobles of his people,” that is He can even seat them with the righteous of Israel since converts are exacting in the observance of the mitzvot as Rabbi Avraham the convert writes in Tosafot Masechet Kiddushin, 70b. This is most fitting since anyone who worshiped idols can atone, and once the person converts, he is considered like an infant who has just been born.
From this we can understand, “He seats a barren woman in a home.” This refers to the matriarch, Rachel. Even though he married Leah who was a Noahide, her status depended on the one with whom she engages in intercourse.88 Since they are two sisters, their status was determined by the patriarchs who were considered “Israelites.” And a person who converts is considered like an infant who was just born. The proof then is that this relationship sanctified who came forth from it, including Joseph and Benjamin who were considered righteous ones of the world. That is what we mean when we say, “a happy mother of children,” regarding her children. We conclude “Halleluyah,” for the pronouncement of this holy coupling which announced the merit of Jacob and Rachel, and that they had the status of Israelites.
You can now understand that the subjugation had to be in Egypt and could not be in the land of Canaan because Scripture states that the exile would be in “A land not their own. Our forefather, Abraham, already had the status of an Israelite and had acquired the land of Canaan by legal presumption. Thus, when Scripture says, “When Israel left Egypt,” it means exactly that - before they left they had the status of Israelites because from Abraham’s (time forward), they were circumcised. When it says, “When Israel left Egypt,” it is telling us that it was for this purpose that they were in Egypt. When they left they became God’s wife, so to speak. That is the meaning of “The house of Jacob…” The word Beit, house, means wife. “The house of Jacob from a people of foreign speech,” the Egyptians mocked the Israelites when they said, “We will go and bring offerings to Adonai.” (Ex. 3:18, 5:3) The truth is they already had the status of Israelites from the time of the Patriarchs. And it was for this reason that, “Judah became His Holy One.” This is a reference to Nachshon (from the tribe of Judah) who jumped into the sea and risked his life in order to sanctify God. Israel was commanded to sanctify God’s name, some- thing Noahides were not commanded to do. This proved their status as Israelites. As a result he became God’s holy one and his tribe merited sovereignty. Thus we say, “Israel, His dominion,”
When Israel worshiped idols in Egypt, they did so unintentionally and so they were not found deserving of death. As a result, Uzza did not succeed in his claim against Israel at the sea. The author of Parshat Derachim89 discussed this matter at length. As a result, Israel was saved when the sea split.
“The sea saw and fled,” for they were not obligated like Noahides but rather as Israelies so that they were found innocent. “The sea saw and fled” and Uzza could not find Israel guilty. So, too, they merited that, “The Jordan River turned away.” “The mountains danced like rams,” during the giving of the Torah so that Beit Yaakov became Beit Adonai, the wife of God, so to speak.
“What is happening to you, O Sea, that you are fleeing,” little by little the sea became dry so that it did not happen all at once. And if you say that the command was for the sea to stand up in one place, now that God commanded the splitting of the sea, God could cause both this and this.90 Or else, it can be explained, “O Jordan that you turn to the rear,” Once God caused the sea to dry up and to withdraw, as the author of Etz Chaim91 wrote on Parshat BeShalach, “He turned the sea into dry land; they crossed the river on foot; we therefore rejoice in Him.” (Ps. 66:6) This refers to the Jordan River which they crossed when the river bed dried up. It was not so with the Red Sea which closed on four sides and then God lifted them up to cross on dry land. Another difficulty, “O mountains that you dance,” yet all the mountains were disqualified because idolatry was practiced on them. Since things that are attached to the ground that are used for idolatry are permitted but those that are not attached to the ground are prohibited, how could they be unattached and dance since they would have been forbidden?92 In answer to the question, “For what (did they dance)?” One answer, “before the Master, tremble O earth;” they trembled against their will, out of fear of God.
The reason that the sea did not dry up all at once was because it was not worthy since they had the idol of Micah with them.93 Rather, to fulfill the decree of the “God of Jacob,” it chose the name Jacob which taught about their deceit and it did not say “God of Israel,” which referred to their righteousness. Since they were not worthy and this was done by accident, the sea only dried bit by bit. It is for this reason that it says, “Who turns the Rock into a pond of water.” After He turned it into flint, because they were not worthy. But through the merit of Moses it turned flint into a spring of water, “the flint into a spring of water.” (חלמיש למעינו מים) The final letters of these words are the numerical equivalent of Moshe - 345 plus one extra for his name. It was through the merit of Moses that the flint turned into a spring of water."
+ ]
+ ],
+ "Second Cup of Wine": [
+ [],
+ [
+ "Blessed are You, Adonai our God, King of the universe, who redeemed us and redeemed our ancestors from Egypt, and brought us on this night to eat matza and maror; so too, Adonai our God, and God of our ancestors, bring us to other appointed times and holidays that will come to greet us in peace, joyful in the building of Your city and happy in Your worship; that we shall eat there from the offerings and from the Pesach sacrifices, the blood of which shall reach Your altar for favor, and we shall thank You with a new song for our redemption and for the restoration of our souls. Blessed are you, Adonai, who redeemed Israel.
Blessed are You, Adonai our God, who creates the fruit of the vine."
+ ]
+ ]
+ },
+ "Rachtzah": [
+ [],
+ [
+ "We wash hands and make a blessing.
When one washes one’s hand for the meal making sure to wash one’s entire hand, as the decisors of Jewish law say. This is called Rachtzah - in other words rachatz hay (wash all five fingers). I have seen some who refer to it as Maggid Rachtzah since we washed one’s hands earlier for the first dipping, and we recited the blessing Al Netilat Yadaim, and now we do so again before the meal. Since the recitation of the Haggadah was an interruption we must recite the blessing for washing again before we eat.
Blessed are You, Adonai our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the washing of the hands."
+ ]
+ ],
+ "Motzi Matzah": [
+ [],
+ [
+ "We recite Motzi, making sure to separate the words so the letters don’t become garbled as happens with the blessing of gluttons and voracious eaters. This was written in the book Derech Chaim by Ramdal. One should be especially careful in this because bread is the food of the body and blessings are the spiritual food of the soul. Through blessing we release the Holy Sparks which are in the food.",
+ "One should have the intention when making the blessing to fulfill the positive commandment of eating matzah. One should eat it with a hearty appetite, keeping in mind the words of the Zohar, that matzah is the food of healing the body, and that it alludes to the exalted secrets.",
+ "A person should say the blessing on three matzot, removing the third matzah and then break the first matzah, into pieces that are at least two olives worth.94 The word Motzi alludes to the fact that God took us out of the Other Side, the demonic realm, beneath the Divine presence. Matzah alludes to the Shechinah.
Blessed are You, Adonai our God, King of the Universe, who brings forth bread from the ground.
Blessed are You, Adonai our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the eating of matzah."
+ ]
+ ],
+ "Maror": [
+ [],
+ [
+ "One recites the blessing for eating maror. One should be careful to eat a kazayit95 since eating less is not enough. There is a controversy about the measure of a kazayit and one should be sure to fulfill the opinions of all the decisors of Jewish law in eating the required amount…One should be careful to thoroughly clean the vegetables of worms.One has come to fulfill a commandment and one should not transgress other prohibitions by eating even one worm since the living creature will enter his heart.
Blessed are You, Adonai our God, King of the Universe, who has sanctified us with His commandments and has commanded us on the eating of maror."
+ ]
+ ],
+ "Korech": [
+ [],
+ [],
+ [
+ "In memory of the Temple according to Hillel. This is what Hillel would do when the Temple existed: He would wrap the matzah and maror together and eat them, in order to fulfill what is stated: \"You should eat it upon matzot and marorim.\" (Ex. 12:15)
One recites, In memory of the Temple according to Hillel the elder who used to wrap them and eat them together in order to fulfill that statements, ; You should eat matzot and maror together."
+ ]
+ ],
+ "Shulchan Orech": [
+ [],
+ [
+ "A person should eat the meal in a state of holiness, and should be careful not to overeat so that he can eat the Afikomen with gusto. He should rejoice during the meal over the redemption of our souls, giving thanks to God. For it is because of God’s loving kindness that we were not exterminated by the Sitra Achra. One should rejoice in trembling, as we serve God for it is for this that we were created. God took us out of Egypt to receive the Torah and to serve God. Beloved is a commandment performed at the proper time for it arouses the love and fear of God, so that we can serve Him with a whole heart."
+ ]
+ ],
+ "Tzafun": [
+ [],
+ [
+ "A person should eat at least a kezayit of the afikomen. It is a reminder of the Passover sacrifice. He should have the intention that it is an obligation placed on a person to return in repentance in order to speed up the redemption of Israel so that we can eat the offerings and the Passover offering to serve God."
+ ]
+ ],
+ "Barech": {
+ "Birkat Hamazon": [
+ [
+ "A person should be mindful to wash his hands with mayim achronim before the Birkat HaMazon, Grace after the Meal. One should place just a small amount of water on the tips of one’s fingers so that he doesn’t become susceptible to the Sitra Achra. I have heard of a wondrous incident that happened to the pious Rabbi Yehudah Havillyo with this practice.",
+ "Also, one should be sure to recite the blessing after the meal immediately afterwards; one should not interrupt even for learning except to recite four verses: “I bless Adonai at all times; praise of Him is ever in my mouth.” (Ps.34:2) “The sum of the matter, when all is said and done: revere God and observe His commandments! For this applies to all mankind.” (Ecc 12:13) My mouth shall utter the praise of Adonai and all flesh shall bless His holy name forever and ever. (Ps. 145:21) And he said to me, “This is the table that stands before Adonai.” (Ez. 41:2) and Psalm 67 - “May God be gracious to us and bless us…” 96",
+ "One must be careful to have the intention to fulfill the positive commandment of the Torah, “You shall eat, and be satisfied and bless…” (Deut. 8:10) If there are three people present then one should begin with a zimun.97"
+ ],
+ [],
+ [],
+ [
+ "It is a commandment to respond to the Zimun (and to recite Birkat HaMazon); the reason is so he can say Hodu. (Ps. 136) If he recites the Birkat HaMazon with his wife and his children, it is sufficient. And even if he does so by himself, as the later decisors (acharonim) say in Siman 479. I heard of one rabbi who recited Zimmun on Passover eve along with his wife and children but it is clear that it is not proper behavior to act in this way. One should not include one’s wife in the three who make up the Zimmun even according to Rabbeinu Simchah who quotes the Mordechai in the chapter seven of Berachot, “Three who ate.” He says, We don’t count women in the ten for Birkat HaMazon because this involves mentioning God’s name….
We don’t depend on a lone opinion. Further, the statement is that it is a greater commandment to begin the Birkat HaMazon with a Zimmun because of Hodu. However this means that it is enough for him to recite Hodu with his wife and children as the Rash98 explains."
+ ]
+ ],
+ "Third Cup of Wine": [
+ [],
+ [
+ "Pour your wrath upon the nations that did not know You and upon the kingdoms that did not call upon Your Name! Since they have consumed Jacob and laid waste His habitation (Ps. 79:6-7). Pour out Your fury upon them and the fierceness of Your anger shall reach them (Ps. 69:25)! You shall pursue them with anger and eradicate them from under the skies of the Lord (Lam. 3:66).
Pour out Your wrath: One can explain this based on the first chapter of the Talmud Avodah Zarah, “You alone have I singled out all the families of the earth; that is why I will call you to account for all your iniquities.” (Amos 3:2) “One who has wrath [siseya], does he raise it against his beloved?99 I will relate a parable to you. To what is this matter comparable? To a person who lends money to two people: one of whom is his friend and the other one is his enemy. In the case of his friend, he collects the debt over time, little by little, whereas in the case of his enemy he collects the debt from him all at once.” And it is written, “For Your enemies rage, Your foes lift up the head. They plot craftily against Your people...”(Ps. 83:8-9) The sages explain, those who are enemies of God are enemies of Israel - they learned it from this verse. That which is stated, “Pour out Your wrath,” on the nations all at once because they are Your enemies. The proof is that they are our enemies, and those who are hated must pay back all at once. The proof that they are our enemies is in the second verse, “For they devoured Jacob…” and those who hate Israel also hate God.
Rabbeinu Bachya100 writes in Parshat Va’era, “The sages decreed that we begin the fourth cup of wine with “pour out Your wrath,” since in the future the blessed Holy One will make the nations of the world drink four cups of vengeance….” Rabbeinu Abudraham101 and the Rashbatz102 (at the end of his essay on chametz) do not accept this since this reason does not obligate one to say this for the fourth cup of wine and not for the other cups. They explain that for four cups of wine there is fear in pairs,103 but on this night, which is a night of vigil, we don’t have to be afraid of vengeance because of pairs, and so, “Pour out Your wrath,” is clearly on the nations and not against us. That is why we continue with “Not us…” which follows this.",
+ "According to my simple opinion it seems that the opinion of Rabbeinu Bachya and those who agree with him is correct, and that the question that is raised by others why, “Pour out Your wrath,” appears at the fourth cup is not a question at all. One might say that it is for the fourth cup of redemption that we ask God to pour forth four cups of vengeance on the nations. This request is more appropriate during the fourth cup which is the conclusion of the cups of wine. The idea that we say “Pour out Your wrath,” has to do with the danger of drinking pairs of cups is not clear. If one drinks a pair of cups would cause damage but if you don’t drink two cups it would not cause damage. It doesn’t make sense to blame God, God forbid, and also the verse says, “For they devoured Jacob.”"
+ ]
+ ]
+ },
+ "Hallel": {
+ "Second Half of Hallel": [
+ [
+ "My lips shall praise God, the soul of all life; with a holy melody I will declare your name to my brethren. It shall be an offering to God, like a pleasing aroma."
+ ],
+ [
+ "Not for us, Adonai, not for us, but rather for Your name, give glory for your kindness and for your truth. Why should the nations say, \"Say, where is their God?\" Our God is in the heavens, all that He wants, He has done. Their idols are silver and gold, the work of men's hands. They have a mouth but cannot speak; they have eyes but cannot see. They have ears but cannot not hear; they have a nose but do not smell. Hands, but they cannot feel; feet, but cannot walk; they do not make a peep from their throat. Like them will be their makers, all those that trust in them.
Israel, trust in Adonai; their help and shield is He.
House of Aaron, trust in Adonai; their help and shield is He.
Those who fear Adonai, trust in the Lord; their help and shield is He.
Not for us, Adonai, not for us: It is possible to understand the double language (lo lanu) as related to the Shechinah, the Divine Presence. The Psalmist wishes to raise the Divine Presence up from its downfall and to return its crown to its former glory. But one might think, why are we asking about this? There are other matters here: the people have been exiled and because of this, we should ask to reestablish David’s fallen Sukkah (Am. 9:11) so that we may go out of exile. To this we answer “Not for us,” even if we are in exile, we are not asking for us but for the Shechinah. “But rather for Your name give glory.” This of course, refers to the Divine Presence.",
+ "Why should the nations say, “Where now is their God?” That is, ‘Are all the promises and all of the comfort that was said to them related to some distant time?’ Or was it all a lie, God forbid? The statement, “Why should the nations say, “Where is (na) their God?” Na, exactly! The intent of the statement is - Why doesn’t God reveal Himself now at this second of promises and when destruction should be decreed (Is. 10:22) to the nations of the world. That is the meaning of ayeh na, “where now.”
“Our God is in heaven.” A mortal king is quick to take vengeance before calamity takes place and either he or his enemy is killed. But the King of kings of kings lives eternally; God mocks his enemies because He can take vengeance at any time in life or even after death. That is why the verse says, “Our God is in heaven; all that He wants he does.” No one is saved from His hand as is His want.
“Their Idols are silver and gold.” Their idols are mute. The statement continues, “Hands but they feel not; feet but walk not.” It should have said, “They have hands but they feel not…” so that it read like, “They have mouths…they have eyes, etc” Our teacher, RabbI Yitzchak,104 the head of the Rabbinic court in Cracow, explains that shattered pieces of idols are permitted (for other uses). But something that is still in the shape of a hand or a foot , etc, is prohibited since people could still worship them. Therefore, regarding a mouth, an eye, an ear or a nose, the Psalm says, “They have a mouth…” since the piece must be connected to the idol. But regarding a foot or an arm, it states, “Their arm, they feel not; their feet they walk not, alludes to an arm or a foot even when it is separated from the idol, it is still forbidden since they can be worshiped. The words of his mouth are truly wise!",
+ "“They do not make a peep from their throat.” It should have said, ‘It has a throat and it cannot make a peep.’ Further, the Psalm already said, “It has a mouth and it cannot speak.” When I was younger I explained this based on the story of Nebucadnezzer who placed the Holy Name in the mouth of an idol, and it began to speak. Daniel came and removed the Holy name105, as is said, “And I will deal with Bel in Babylon, and make him disgorge what he has swallowed…” (Jer. 51:44) This alludes to the verse, “They cannot make a peep with their throat.” In other words, if one sees an idol speaking (God forbid) it isn’t the idol that is talking but something else in its mouth or throat. Or maybe it is an evil spirit that entered there and is speaking as has been told. In other words, if your ears hear something this is not from the idols, as the verse says, “They do not make a peep in their throat.” Rather they make chirps and peeps from something else.",
+ "Israel, trust in Adonai… This is related to what is taught in the Holy Zohar. The nations of the world are ruled over by seventy heavenly princes. When their measure of sins is full, the prince is removed because of its sin, and afterwards the nation falls from him, as scripture states, “On that day, Adonai will punish the host of heaven in heaven and the kings of the earth on earth.” (Is. 24:21) But Israel is different since Israel is is governed by the Blessed One. God is our Heavenly Prince, so to speak, and we are protected forever. If that is so then God protects us. When we say, “Israel, trust in Adonai their help and their shield,” we mean, God is their help since He is their Heavenly ruler, so to speak, He can protect them, We are His people and the flock He shepherds so that we continue to be and the name Israel will exist forever just as God exists forever.
We then say, “House of Aaron, trust in Adonai…” Since they are the heads of the house of Israel and it is written about them, “They shall teach Your laws to Jacob, (Deut 33:10) ” and “You shall go to the priest in charge…” (Deut. 26:3) We have a tradition that if the leaders of the nation are meritorious then the whole nation will be meritorious. So, we say, “House of Aaron, trust in Adonai…” You are the Kohanim and the Levites. You do not have a portion in the land. Instead of seeking gain, leave it and busy yourself in Torah. Rather trust in Adonai for God will sustain you, for He is their help and shield. If you do not trust in God and you pursue the vanities of this world, then Israel will be poisoned by sin for if the head of the people are not worthy, the entire people will be unworthy. This is similar to the juxtaposition of verses in Parshat Vayikra. The nation's sin offering is connected for the sin of the prince. There it teaches us that if you see communal sins that are frequent in Israel, know that the leaders of the community must have sinned….for a leader is not appointed unless he has a box of creeping creatures hanging over him.106 There are many like him both before and after - that is the reason for the juxtaposition of the verses dealing with the sin of the community; they are caused by the sins of the leaders (nasi). That is why we single them out in Psalms and say, “House of Aaron, trust in Adonai…” You will forever be among the people of Israel and their merit or sins is on your heads!!
Since we have said, “Israel, trust in Adonai,” for we are God’s people and are under His governance. We became God’s own allotment (Deut. 32:9) when He divided up the nations. During the generation of the Tower of Babel, God took us to be his portion and therefore a Prince could not be placed over us. In response to this we say, “Those who fear God, trust in Adonai, He is their help and their shield.” The sages explain that those “Who fear God,” refers to converts. Rashi explains it this way. One might have thought that the converts were originally under the governance of one of the heavenly princes. If that were the case, then when that prince was destroyed so would the nation under its governance, as well as the converts who came from that nation. To this we say, “Those who fear God trust in Adonai.” Even though you are converts, you are like natural born Jews, “So trust in Adonai!” When you had the merit of dwelling beneath the wings of God, you no longer had a connection to that nation and its heavenly prince. For the one who converts is like a baby who was just born. They even stood at Mount Sinai. This is the meaning of the language, “A convert who converts…” The sages hinted that they were already considered converts for their souls were raised up in heaven and they were present at the awesome events at Mount Sinai even before their actual conversion took place. Not only that, but this convert brings a Holy Spark that always resided in that nation that should have resided in the inheritance of God but it was delayed until that moment. That is why we call him “A convert who converted,” and not a gentile who converted since that spark was in him until the day of his conversion and destined to conversion. That is why we say, “Fearers of Adonai, - Converts - trust in Adonai,” Even though they were not under the governance of a heavenly prince but the Holy One of Israel, your king; trust in God for he will protect you.",
+ "",
+ "Adonai who remembers us, will bless; He will bless the House of Israel; He will bless the House of Aharon. He will bless those that fear Adonai, the small ones with the great ones. May Adonai bring increase to you, to you and to your children. Blessed are you to Adonai, the maker of the heavens and the earth. The heavens are Adonai's heavens, but the earth He has given to the children of man. It is not the dead that will praise Adonai, and not those that go down to silence. But we will bless Adonai from now and forever. Halleluyah! (Psalms 115)
Adonai who remembers us: The Holy Zohar107 states “God who remembers us (zaharanu)” - refers to the men. “He will bless the house of Israel,” refers to the women.” See what is written there at length. From this we take away the explanation, zacharnu - men; Beit Yisrael, the women. We will explain the rest of the passage based on this, with God’s help.
It would appear that this is based on what is stated in the sixth chapter of Yevamot, ”Anyone who dwells without a wife, dwells without a blessing, as it says, “To cause a blessing to rest on your house.” (Ez. 44:30)”108 The Ra’anach,109 of blessed memory, writes, “Isaac sent for Jacob and blessed him. He instructed him, saying, “You shall not take a wife from among the Canaanite women. Up and go to Paddan Aram…May El Shadai bless you…” (Gen. 28:1-3) At first since Jacob dwelled without a wife, without a blessing. Therefore, Isaac gave him a blessing. But when he commanded him, “Up and go to Paddan Aram and take a wife,” Isaac said, ‘My blessing is not necessary for when you take a wife you will receive a blessing from God. For this is the way one blesses one's house.
Rabbi Ishmael expresses this opinion in Hullin 49a, “The Kohanim bless Israel and the blessed Holy One blesses the Kohanim, as it says, “And I will bless them.” (Num. 6:27) This means, I will bless the Kohanim. That which is stated “God who remembers us” refers to the men and when the blessed Holy One blesses the men it is certainly because they were married. If this was not so, then they would have dwelled without blessing. And since it says, “He will bless the house of Israel - this refers to the women. The women were worthy of a blessing because they caused the men to be blessed.
This is so for Israel but for the Kohanim there is another quality as well. Until the Kohanim marry, since they bless Israel, the Holy One blesses them, as it says, “And I will bless them.” When they marry, it goes without saying that they are blessed from above. Each day they are blessed from heaven. But here it says, “He will bless the House of Aaron,” - this refers to the wives of the Kohanim. They are blessed but the wives of the kohanim are especially fitting for a blessing because they bring a special blessing upon their husbands. Therefore, we say “He will bless the House of Aaron!” The passage continues, “May Adonai bring increase to you, to you and to your children.” At first God blesses the Kohanim, and the converts; afterwards it states, “May he bring blessing, this is second and third upon you and your children. The third is certain a hazakah,110 a legal presumption, that it is good in the sight of God to continue to bless Israel without stopping.",
+ "“Blessed are you to Adonai, Maker of heaven and earth.” It is possible that this is related to what the sages said, “In the beginning God (elohim) created…” At first it arose in God's thoughts to create the world with the attribute of justice but he saw that the world could not exist solely with justice, so God combined the attribute of mercy with justice, as is stated, “When God (Adonai Elohim) made earth and heaven.” (Gen. 2:4) We learn that regarding heavens and earth God combined the attribute of mercy with justice in order to maintain the world. This is why we say, “Blessed (beruchim)111 are you to Adonai, maker of heaven and earth.” That is to say, do not ask why should humanity be blessed by God when human beings have many sins hanging from the hem of his robe? For there isn’t a righteous person on earth who does good and doesn’t sin! We answer this by saying, “Blessed are you to Adonai,” The name of compassion creates the heavens and earth as it the attribute of compassion becomes partnered in creation, as the verse hints, “On the day that Adonai Elohim creates earth and heaven.” It is for this that they are blessed by God with the attribute of mercy.
In His great mercy, “The heavens are the heavens of Adonai and the earth He gave to human beings.” From this we learn that Israel is blessed from heaven with richness and dignity. It is through this blessing that the earth is given to human beings. Idolaters together with Esau are wicked so that even in their life they are called, “dead,” as it says, “The dead can not praise God nor can those who go down to silence.” Their time has not arrived and they will continue to perform evil acts with Duma112 until their time comes, as it says in Masechet Chagigah,113 “The dead “- these are idolaters; “Nor the ones who go down to Duma” - These are even Israelites. Since idolaters and descendents of Esau are not blessed by God it is not possible for them to merit this world. That is why Jacob, our forefather, gave this world to Esau. One who is not blessed by God can not acquire this world.
“And we shall bless God from now and forever, Hallelujah,” After the reference to the blessing the psalmist states, “The earth was given to human beings.” We benefit from the blessing of heaven and earth with great wealth while Esau and his followers cannot."
+ ],
+ [
+ "I have loved Adonai - since He hears my voice, my supplications. Since He inclined His ear to me - and in my days, I will call out. The pangs of death have encircled me and the straits of the Pit have found me and I found grief. And in the name of the Lord I called, \"Please Adonai, Spare my soul.\" Gracious is Adonai and righteous, and our God acts mercifully. Adonai watches over the simple; I was poor and He has saved me. Return, my soul to your tranquility, since Adonai has favored you. Since You have rescued my soul from death, my eyes from tears, my feet from stumbling. I will walk before the Lord in the lands of the living. I have trusted, when I speak - I am very afflicted. I said in my haste, all men are liars.
What can I give back to Adonai for all that He has favored me? A cup of salvations I will raise up and I will call out in the name of Adonai. My vows to Adonai I will pay, now in front of His entire people. Precious in the eyes of Adonai is the death of His pious ones. Please Adonai, since I am Your servant, the son of Your maidservant; You have opened my chains. To You will I bring a thanksgiving offering and I will call out in the name of Adonai. My vows to Adonai I will pay, now in front of His entire people. In the court- yards of the house of Adonai, in your midst, Jerusalem. Halleluyah! (Ps.116:12-19)
“I have loved Adonai since he heard my supplication.” The sages state in Masechet Pesachim, 118b, “Rava taught: What is the meaning of: “I love that the Lord heard my voice and my supplications” (Ps. 116:1)? The Congregation of Israel said: Master of the Universe, when am I beloved by You? When You hear the voice of my supplications.” It is possible to explain this based on a statement in the Holy Zohar, “His voice is not heard in prayer.” It specifically says “his voice” and it doesn't say “the Voice.” Even though the voice of God is not heard. One needs to be especially careful to articulate one’s letters and words properly but to do so in a whisper so that his words are not heard. One says, when am I beloved before you? When You especially hear the voice of my supplication. This means specifically You, God, hear the voice and not the one who is doing the praying. This is called prayer with complete Kavanah, holy intention.",
+ "Or, one might explain this according to the statement in the third chapter of Taanit,114 Samuel declared a fast and it immediately rained that night. Samuel said that it is like the king who answers a request by saying, “Give it to him but don’t let him see Me!”115 They said, he merits to receive the desire of his heart and they immediately give it to him. How is this different? “The prayer of his lips” (Ps. 21:3) is given to one at a time when the person is not worthy. When the statement “I am beloved when God hears my supplication,” is meant to exclude the one about which God says, “Give it to him but don’t let him see Me.” Then it is enough for God to incline His ear to me. When that happens I recognize that I am not worthy of being included among those who receive the desire of their heart. Therefore, “On the days when I call out,” that is, whenever I call out and pray to God and it does not occur to him that I am in the category of those who deserve to receive the desire of their heart, I still rejoice that God hears my voice.",
+ "It is also possible to explain this passage based on what I wrote in Devarim Achadim, Homily 4, based on the sages and the Ari, of blessed memory. In times of suffering a person should mention his own merits but he should do so in a way that makes known two aspects: first that the blessed Holy One knows what is really in his heart. The person wants to mention his merits but he knows that he can’t because of his prosecutors, lest they accuse him regarding his merits which are not really proper. In this way they can multiply his accusations! In the psalm, the person also offers supplication to God to save him so that his accusers don’t know what is really in his heart. We have explained this with the words, “Give ear to my speech, Adonai, consider my utterance. Heed the sound of my cry, my king and God, for I pray to You.” (Ps. 5:2-3) Some of this was mentioned above in the section on, “Adonai heard our voice.”
We also know what the Holy Zohar says about the verse, “When the time approached for Israel to die,” “When the time approached for David to die,” the righteous repair themselves every day so that as the time of their death approaches their days are full and complete. The psalm says, “I have loved Adonai - since He hears my voice, my supplications,” but it could have said, “the voice of my supplication. When God hears what is really in his heart, He mentions the person’s merits and then He hears the person’s supplications… God leans his ear to me for my needs and he hooks on my merits with compassion. “And in my days, I called out to him,” that is, I made an excuse by mentioning my days in my supplication, hoping that God in His mercy would see that most of my days are righteous and complete with Torah and commandments.",
+ "The pangs of death have encircled me…” One might explain this based on a story in Perek HaHelek, Sanhedrin 95a, “And Ishbi-benob tried to kill David'' (ll Sam 21:16) …Rav Yehuda says that Rav says: This is a man [ish] who came to punish David over matters of Nob. The blessed Holy One, said to David: How long will this sin be concealed in your hand? Through your actions the inhabitants of Nob, the city of priests, were massacred, and through you, Doeg the Edomite was banished, and through you Saul and his three sons were killed. God said... You may choose the punishment. Do you want your descendants to cease to exist or that you be handed to the enemy? David said before Him: Master of the Universe, it is preferable that I be handed to the enemy and my descendants will not cease to exist. One day… Abishai said to him: Reverse your prayer and pray that your descendants cease to exist rather than that you will be handed to the enemy… If so, help me. That is the meaning of what is written: “And Abishai, son of Zeruiah, came to his aid…” (II Sam 21:17). See what is written in the Talmud at length. It could be that this hints at the fact that God in His mercy gave the Holy Name to Avishai, which can be read, Yesh Bo (It is in him), made up of the letters of his name. The aleph of Avishai is additional because it makes up the letters pele, wonder. From this name of compassion and his strength he was able to fight against…
“The pangs of death encircled me…” means my pains surrounded me because of the death of Saul and the people of Nob. This is the “pangs of death.” The pangs of death because of the death of the righteous and the suffering of Saul as well as the suffering in Hell of Doeg since I was responsible for all these deaths. As a result the prosecutor has pursued me to hand me over to Yeshbi116. As a result, “I have found sorrow and grief.” “And in the name of Adonai I called.” An extra letter Vav was added to the prayer of Avishai.
“Please God spare my soul,” For I have come back from the punishment I received, being turned over to the enemy. “Gracious is God and righteous,” even in judgment God is still compassionate. “Adonai watches over the simple,” for I was foolish when I allowed myself to be turned over to my enemy.
“I was poor,” when the danger of death overtook me.
“But He saved me,” God saved me from suffering so that Yeshbi could not kill me. God sent Avishai who aided me and advised me to change what I said. “Return, my soul to your tranquility,” for now an enemy cannot rise against me because God has saved my soul from death by Yeshbi. “And my eyes from tears,” for there was reason that I deserved to be killed and to end the service of God. “And my feet from stumbling,” I was destined to stumble along with Dumah117 since my years were not complete as it says in the first chapter of Chagigah.
But now when I die, “I will walk before the Lord in the lands of the living,” in the Garden of Eden immediately. “I trust even when I speak,” this speech is very harsh - when I speak of my offspring being wiped out. “I am very afflicted,” I am suffering deeply until I had such regret on the overturning of this matter until, “I said in my haste” in great suffering when I had no rest, until I thought “all people are liars/deceivers.” The word kaziv means to stop or fail, in other words, he said that his offspring shall cease.
When King David saw through the Divine Spirit that Joash would remain to establish the Kingdom of David, he said, “What can I give back to Adonai for all that He has favored me? A cup of salvations…” (Since salvation is plural) it refers to two things: God saved me from death and he received my words changing the punishment to annihilate my offspring so that my offspring weren’t destroyed. “My vows to Adonai “ which I made in my time of troubles, “I will pay.” From this we may conclude, “Precious in the eyes of Adonai is the death of His pious ones.” For I was prepared to sacrifice myself to the enemy but God saved me twice. For this he said, “Please Adonai, since I am Your servant, the son of Your maidservant; You have removed my chains,” twice and for this “Will I offer a thanks, giving offering and I will call out in the name of Adonai.”",
+ "“I believed when I spoke, I was very afflicted.” I have heard that there are those who believe that it refers to King David who believed Tziva118 gossiped against Mephibosheth. Because King David said to Mephibosheh, “Let you and Tziva divide up the land,” a Divine voice issued and said, “Jeroboam and Rachabam shall divide the kingdom.” This is what the verse states, “I believed Tziva’s malicious gossip and because of it I continued to speak harshly about you and Tziva… As a result of this I was very afflicted because the Kingdom would be divided because I listened to the gossip. It appears that it can be explained in this way: I was afflicted greatly twice . Not only was the kingdom divided but King Jeroboam did not receive an equal part for Jeroboam received ten tribes and the kingdom was not divided in half because of what I did to Mephibosheth. This was double evil. First he said that everything would be given to Tziva. And once this had been established, after the kingdom had been given to him, King David decided to divide it between them, so that a smaller kingdom remained with Rehoboam. The Psalm states, “I said in my haste,” When Tziva first came to me. “All men are liars,” in other words, everything will be given to the person who has lied - Tziva- if this happens what shall be? “What can I give back to Adonai who has favored me?” Who placed it in my heart to go back and divide the land between them.",
+ "Another interpretation of Psalm 116, “What can I give back to Adonai for all that He has favored me?” hints at the kindness that God showed Ruth, when she came to Boaz at midnight, by not cursing her. The words, tigmalohi alai, “He has favored me,” have the numerical value (gematria) of 510, like the name Ruth when we add the three letters of the name as well as the word as a whole. Also, the first letters of the words Mah ashiv L'adonai, “What can I give back,” are aleph, lamed, mem (אלם) because he was like a mute person since he did not curse her. For this, King David gave thanks and offered praise to the Holy One at midnight, “For you treated my grandmother at midnight kindly, not allowing Boaz to curse her. That is why I rise at midnight to thank You.”"
+ ],
+ [
+ "“Please Adonai, since I am Your servant, the son of Your maidservant; You have opened my chains…” One could explain this verse according to what Rabbi Yaakov Sikili wrote in, Torat HaMinchah.119 He records that Jesse separated from his wife and tried to enter into relations with one of her servants. The servant, however, was faithful to Jesse’s wife and told her what was happening. They exchanged places and as a result Jesse’s wife became pregnant with David. When three months had passed, it became obvious that she was pregnant. Her other sons thought she had had an illicit relations and decided to put her to death. She told them that their father had impregnated her so they wouldn’t kill her. The infant, David, was treated like a servant to his brothers as if he were a foundling. David never ate with them and he was despised. They made him act as a shepherd to the flocks. That is why Samuel asked Jesse, “Are these all the boys you have?” and Jesse said, “There is still the youngest; He is tending the flock..” (1 Sam. 16:11) This is the essence of his explanation.
But Rabbi Menachem Azaria of Fano120 offered a different explanation in his essays. He wrote that Jesse was the holiest of the four who died without sin.121 Rabbi Menachem was of the opinion that the prohibition against marrying an Ammonite or Moabite applied to both men and women. Since Jesse was the offspring of a Moabite, he wanted to purify himself so he entered into a relationship with his maidservant. It is here that this verse applies: “Please Adonai, since I am Your servant, the son of Your maidservant; You have released my chains.” Thus we learn that at first, David’s mother’s pregnancy and his birth were dangerous because his brothers wanted to kill their mother and David because their father believed that she became pregnant through an illicit relationship. But she was really pious and only had relations with Jesse because the servant revealed what her husband wanted. In this way she would keep Jesse from being humiliated by the servant who had revealed Jesse's secret. When he was born, David was despised and treated as a mamzer and yet Samuel came and anointed him king.
David was endangered by Saul and there were other events in his life so that he said, “What can I give back to Adonai for all that He has favored me?” …There is nothing I can give God other than the Cup of Salvations; It is written in the plural because really there were many acts of salvation through God’s compassion that He performed with me. “And I will call out the name Adonai” I vowed in my time of trouble that I would repay God. “Precious in the eyes of Adonai the death of His righteous ones.” For David’s brothers, in their anger, sought to kill their mother while she was pregnant and God saved my mother and me from death.
God, you have shown me kindness because, “I am your servant, the son of your hand maid.” My mother was called “handmaid,” and not simply mother as I thought of her. “You have opened my chains,” For the brothers thought I was born because my mother acted illicitly and therefore I should be placed in chains. Therefore, I will make offerings of thanksgiving for all the good. It is possible to interpret all the verses that follow in this way."
+ ],
+ [],
+ [
+ "“Adonai has surely chastised me, but He has not given me over to death.” Surely God has chastened me (Yasor Yisrani) implies that before I was born my mother and I were in danger and once when I was born I was rejected by my father and my brothers. When Samuel the prophet came to anoint me so that it was revealed that my mother was righteous I was saved from this but I encountered the trials afflicted on me by Saul. He hunted me in order to catch me but God did not give me over to death. Therefore, I had an obligation to give thanks to Adonai. This is what is stated, Open up for me the gates of righteousness…the righteous shall enter it; So that my life is justified! I will thank You, since You answered me, to enter all matters that are hidden. And You have become my salvation, You saved me from everything. The stone that was rejected by the builders; read habonim as habanim (the sons). This applies to the wife of Jesse who was suspected and rejected by her husband and her sons. Has become the main cornerstone, a precious cornerstone of a sure foundation (Isa. 28:16) The first letters of the words (Even maasu mabonim - The stone that was rejected by the builders) spell ema, mother, to allude to the whole matter of how their mother was rejected. I have had the merit of explaining part of what the students of the Ari, of blessed memory, explained in Likutei Torah; therefore I have rejoiced. From Adonai was this, it is wondrous in our eyes. How deep are the secrets of the All-Merciful One;122 that which we did not know is wondrous and amazing though it is hidden. Let us answer and say, This is the day of the Lord, let us exult and rejoice upon it. Now it is known that Jesse and his wife did not sin nor did David their offspring. He reigned and it is a great joy to all!",
+ "There is another way of explaining these verses, according to what is written in Yalkut David123 in the name of the author of Siftei Kohen.124 Moabite women were also prohibited to marry Israelite men until the time of King David. Because Abraham and Isaac did not form relations with the offspring of the daughters of Lot. Further it states in the Torah, “No Ammonite or Moabite shall be admitted into the congregation of Adonai” (Deut. 23:4) This verse proves that the decree was made only on Ammonite and Moabite men. The verse states “Amoni…” It specifically says Amoni to exclude Amonit, the women. If the women were also prohibited it would have said Lo yavo amon “The people of Amon may not be admitted.”
In any case, God hid this permission from the sages of Israel for generations until the time of Boaz so that it would be prohibited until Ruth married Boaz. According to this, it became acceptable when the law was changed so that the law only applied to Ammonite or Moabite men and not to Ammonite and Moabite women. Until that time they were not permitted to marry the women. It was God’s will that the law should be hidden. Thus David says, “Please Adonai, since I am Your servant” so that I have seen your great compassion to me.
“Am I the son of your maidservant,” Ruth. “You have opened my chains,” Until now, Moabite women were forbidden to marry Israelite men because people did not know that the verse in Scripture only applied to men and not women. But when we reached the time of the chain of ancestry, “You opened my chain,” and you opened the eyes of the Sanhedrin permitting Moabite women to marry Israelite men. You only gave permission because of my needs, and from this time forth you gave permission for the sake of my honor. And it is a great wonder, therefore, “To You will I bring thanksgiving offerings,” for all your kindness and goodness.
This is what is written in Psalm 89, “Our shield is Adonai, our king, the Holy One of Israel. Then You spoke to Your faithful ones in a vision and said, “I have conferred power upon a warrior; I have exalted one chosen out of the people. I have found David, My servant; anointed him with My sacred oil. My hand shall be constantly with him, and My arm shall strengthen him. No enemy shall oppress him, no vile man afflict him. I will crush his adversaries before him; I will strike down those who hate him. My faithfulness and steadfast love shall be with him; his horn shall be exalted through My name.”
There are a number of issues to raise in these verses. This is our approach, for the most part, not to explain the verses as related to the time in the wilderness, or to explain them at length with suggestions, comments and notes. I have said in our approach that anyone who overly explains these verses is not to be praised. I have tried not to be a person who draws too much ink or doesn’t leave the matter until he has explained all the fine points so that through the explanation everything would be understood. Rather these verses can be understood either by my approach or without it.",
+ "Based on the previous comment, it is possible to explain the following. Actually, when it comes to the king, it is not enough if only one parent is Jewish. It is necessary that both his father and his mother are Israelites. Also if someone in his family is a convert it is not sufficient as is stated by the author of the Nimukei Yosef,125 in the chapter on the laws of Halitzah and also in the laws of damages. The Rashbatz,126 in Magen Avot, asks regarding Shemayah and Avtalyon how they could be appointed as Nasi and Av Beit Din of the Sanhedrin since they were converts. He answers that there was no one else like them and because of this they were permitted to become leaders of the Sanhedrin.
The Meiri127 in Halachic ruling regarding Horayot, Beit Yosef, Ch. 3 states that there is an explanation given for what is stated in Yoma,128 “Saul failed with a single sin and it was counted against him, costing him the throne. David, however, failed with two sins and they were not counted against him - he remained in his royal position.” This is because it was decreed that the monarchy would be from the tribe of Judah. When the people asked to have a king, it was not yet fit for David to rule, so Saul was placed in as an interim King. Saul was not the actual king but rather a minor administrator until the king could be anointed from Judah. While Saul was fitting for this position, King David was the true king. Even though he sinned twice and was judged, still the monarchy remained in his hand. This is the essence of the explanation; see what is written there at length.
In the Ch. 8 of Yevamot,the sages say, It is written, “I have found David, my servant.” (Ps. 89:21) and it is also written, “Up, take your wife and your two remaining daughters,” (Gen. 19:15) See what is written there. It is stated, “Truly our shield is Adonai, our king, of the Holy One of Israel.” (Ps. 89:19) That is, because King David clinged to God, the Holy One of Israel, and all his thoughts were with God, as the Radak129 explained. “Then You spoke to Your faithful ones in a vision;” (Ps. 89:20) refers to Samuel, the prophet, who was equal to Moses and Aaron, and because of this, received messages in a vision, even harsh prophecies (Is. 21:2) (The decision to remove Saul from the monarch) was especially hard for Samuel since his life was tied up with the monarchy of Saul, the prophet. The numerical value of the opening letters of “Then You spoke to Your faithful ones in a vision, and said, “I have conferred power…” (Ps, 89:20) is 414. In gematria, it is the same as “I will separate from Saul,” (avdel mishaul) when we add in one for the count (414). This was a harsh vision, conferring the monarchy on David. Yet haven’t we said that the King must be an Israelite from both parents, and David was only Jewish on one side, since Ruth was a Moabitess. To this we say, “I have exalted one chosen out of the people.” (Ps. 89:20) David was chosen from the entire nation and there was none like him in Israel. And therefore he was permitted by everyone, as the Rashbatz said. It didn’t matter to them that he was a descendant of Ruth. That is why it says, “I have chosen one exalted out of the people, I have found David my servant,” (Ps. 89:20-21) For there is none like him, as Radak stated. It hints that he came from Moab,as was written, “Your two remaining daughters…” (Gen. 19:15) According to the Radak and the Keli Yakar, Saul was anointed with pure balsam wood while David was anointed with sanctified olive oil to distinguish David from Saul who was only an intermediary and not really the king since he was ant anointed with balsam rather than olive oil.
This is the reason that David was forgiven for two sins. This is hinted at in the statement, “My hand shall constantly be with him,” for one sin, and “My arm shall strengthen him,” (Ps. 89:22) for the second. For he is the true king, as the Meiri has said. “No enemy shall oppress him,” (Ps. 89:24) there shall not be an enemy who takes advantage of him - as the Radak explains. This alludes to the original enemy who sought to prosecute David, as is said in the introduction to the Holy Zohar. God in his mercy advocated positively for David and saved him. “No enemy” refers to the outer enemy (of appearance) “shall oppress him” refers to Doeg and his entourage. “I shall crush his adversaries,” (Ps. 24) when he sees his enemies and those who hate him. “I will strike down those who hate him,” (Ps. 89:24) since this is fitting for them. “My faithfulness and steadfast love shall be with him;” (Ps. 89:25) because he rose up at midnight every night and the Divine Presence was with him, like a thread of lovingkindness pulling him through the day. This is my faithfulness which is another name for the Shechinah, the Divine Presence. And steadfast love refers to the thread of loving kindness that is with him when he rises at midnight. “His horn shall be exalted through My name; (Ps. 89:24) for they know that he shall not sin. Therefore He says, the Shechinah is with him.",
+ "Here is another way of explaining Psalm 89: When Israel asked the prophet, Samuel, to appoint a king, they acted improperly, as Scripture says, “For it is not you that they have rejected but Me.” (I Sam. 8:7) This is what the Psalmist said, “The Holy One of Israel is our King.” (Ps. 89:19) Because of this when Israel asked Samuel for a king, “You spoke to your faithful one in a vision,” (Ps. 89:20) with harsh words and a harsh vision (Is. 21:2) to your faithful one, (Ps. 86:20) to Samuel. By asking for a king, as it says, “For it is not you they have rejected.”
You then said, “I have conferred power,” (Ps. 89:20) in other words, this is not the monarchy that I have conferred but rather, “I conferred power upon a warrior,” that is, King Saul who was chosen and raised up from the whole nation, as is written, “Saul, the chosen one of God.” (1 Sam. 21:6) But he was not from the tribe of Judah, so that he was the chosen of the people among the people. At that time there was no one worthy in the tribe of Judah, yet. After some time I found David, who was more fitting for the position of the monarchy. Therefore I anointed him with s olive oil to exclude Saul who was anointed with persimmon oil, as was written above. “My hand shall be constantly with him,” (Ps. 89:22) Even during the life of Saul, I supported him and again when he later became the king.",
+ "Further, this explanation of these matters appears in what I wrote about, “Truly our shield is Adonai, our king, the Holy One of Israel.” (Ps. 89:19) As I wrote, King David, of blessed memory, always cleaved to God and all his thoughts were with Him, “For truly our shield is Adonai…” This alludes to the fact that this was the way David was during the life of Saul. He was a defender and savior to Israel because he was faithful to God. And the Holy One of Israel was also with David when he was king.
Then you said to Your faithful ones, Samuel and Jesse, though Jesse and his sons thought that their mother became pregnant through an illicit relation, it was not true. You revealed the truth and said, “From me hidden matters emerge!”130 “I have conferred power upon a warrior;” (Ps. 89:20) I have raised up the wife of Jesse in the place of a maid servant, This is the meaning of the verse “I have conferred power (ezer)” The word ezer means a wife as in the verse “I will make her a fitting help mate (ezer kinedgo)” (Gen. 2:18) “Upon a warrior,” with the Torah of Jesse who always entered with multitudes and went out with multitudes.131 “I have exalted one chosen out of the people.” David was shamed and hated and I lifted David up from the nation. Jesse did not know that I found David to be my servant from among the daughters of Lot, as was written, “Among your two remaining daughters.” I have found David, My servant; and anointed him with My sacred oil...” (Ps. 89:21) as has been said.",
+ "According to our approach one can explain this verse, “Then You spoke to Your faithful ones in a vision.” (Ps 89:20) It is written in the Torah,”No Ammonite or Moabite shall be admitted into the congregation of Adonai.” (Deut. 23:4) Since this is written generally, it was assumed that it meant temales were also forbidden to marry Israelites until the time of Boaz. Then it says, “I have conferred power upon a warrior,” This refers to Ruth since Boaz took her as a wife and it was then realized by the Sanhedrin that a Moabitess is permitted even though until that time it was forbidden to marry a Moabitess. Now I have seen that it was permitted for Ruth to marry and the reason is, “I have exalted one chosen out of the people (mei’am).” Until then King David’s soul was hidden among the husks. This is the meaning of mei’am. Thus he was born through Ruth…This is the meaning of “I found David, my servant” among the daughters of Lot. When it came time to “anoint him with sacred oil,” “My hand shall be constantly with him,” to help him and support him because his soul was in the depths of the husks, as our teacher, the Ari wrote at length.
It is for this reason that God did not consider David’s sins for He knew that David’s soul came from the depths of the Sitra Achra. This is where it began. As a result at times his inclination overcame him so that it was still (God forbid) caught in the thicket (Gen 22:13) and deeply troubled (by the husks). It was for this reason that God did not consider his sins like other people. This is the essence of the argument of the Ari, of blessed memory. Because of this, it is said, “My hand shall be constantly with him,” to help him, and “My arm shall strengthen him,” when he sinned. It is for this reason it says, “No enemy shall oppress him,” (the person who prosecutes him) and, “No vile man shall afflict him, (for example the people of Nob shall not prosecute him). “I will crush his adversaries before him,” The enemies of his soul who prosecute him I will crush and destroy “I will strike down those who hate him.” “My faithfulness and steadfast love shall be with him,” because the Divine Presence is with him when he is humble. Then he is a chariot to the Shechinah. “And steadfast love is with him,” which is another expression for the Divine Presence. As is written “And David made a name.”132 (ll Sam. 8:13) which is another expression for “His horn shall be exalted through My name.” (Ps. 89:25) It is through this that he merited the monarchy.",
+ "According to this we can now explain the verses, “I will thank You, since You answered me ,” (Ps. 118:21), You brought me from Ruth the Moabitess, “And You have become my salvation.” since, “One only appoints a communal leader if he has a box full of creeping animals hanging behind him.”133 “The stone that the builders rejected,” refers to Ruth the Moabitess and like her all the daughters of Moab who until now were forbidden to marry Israelite men. “She has become the chief cornerstone;”because it states in the Torah, “Your remaining (nimtzaim) daughters,” (Gen. 19:15) and it is also says, “I found (matzati) my servant, David’ (Ps. 89:22) that is, if it were not for David, the Moabite women would still be forbidden.
If you were to say that since it is written Amoni, Ammonite, why did they prohibit the Ammonite women as well? How did the Sanhedrin of every generation not realize that it states Amoni (masc.) and not Amonit (feminine). To this we respond, “This is Adonai’s doing; it is marvelous in our sight.” That is, this is what God wanted; it was a wonderous. It was hidden from our eyes until Ruth came…"
+ ],
+ [
+ "The stone that the builders rejected: I have heard the following in the name of Rabbi Moshe Hayun. He explained what is stated in the first chapter of Megillah 15a, “The Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther. Tosafot wrote that this is difficult. Why wasn’t Eve considered one of the most beautiful women in the world? It is written in the third chapter of Baba Batra,134 Sarah, when compared with Eve, was like a monkey compared with a human being. The answer (in Tosafot) is that the sages only considered those women who were born of a woman. That which is written, “The stones that the builders rejected,” refers to the sages. When they counted the four most beautiful women they rejected Eve though she was the cornerstone; “stone” is a nickname for a woman. This is difficult because Eve was the cornerstone, the finest wheat in her beauty. Yet Sarah was the cornerstone for the four beautiful women even though Eve was more beautiful. Tosafot answered that the sages only considered women who were born of another woman. That is why the verse says, “From the Lord was this one, it/she is wondrous in our eyes.” Eve came from God, she is the work of the creator. Therefore, she was not counted among the beautiful women because she was actually a creation of heaven and not born of another woman. This is what I heard.",
+ "There is another answer to the question raised by Tosafot which I saw in the book Drush Shmuel on Parshat Vayera. He writes, “I have heard that there is in the Midrash the statement that Sarah was even more beautiful than Eve. At first this seems difficult since there was no one in the world like Eve. The sages explain that Adam was more beautiful than Eve so that in the days of Sarah it was said there was no one more beautiful in her generation. Also Eve caused Adam to become impaired. Because of this they said that Sarah was more beautiful than Eve since Sarah’s beauty in her generation was considered greater than Eve….” This is the end of his statement.
From this we may conclude that Tosafot’s question about why Eve was not given consideration while Sarah was, is not a difficulty. Still, there was no one more beautiful than each in her generation…. We can now explain the verses accordingly based on this answer. “The stones that the builders rejected,” refers to Eve whose beauty was not as beautiful. This is a difficulty since she was the first cornerstone of malchut, sovereignty. We can give two answers to the question. First, “From the Lord was this one,” since she was not born from a woman. And the second is, “ It/she is wondrous in our eyes.” That is, there was no one in her generation like her - that is the meaning of “It/She” and not another, “Was wondrous in our eyes. But Eve could not be compared to Adam.",
+ "This is the day that Adonai has made - let us exult and rejoice on it. (Ps. 118:24) This means that the day of joy is not because of us but rather because of what God did. That is why the verse uses the tetragrammaton, the name of mercy. Therefore it is not fitting for us to rejoice for ourselves for we are not worthy but rather because of God’s compassion. If so, we will rejoice and be happy on it - “it” specifically. Furthermore, when there is a time of grace above, the divine abundance increases and it draws down joy from above. That is why we say, “This is the day of rejoicing that Adonai has made,” the attribute of mercy; therefore we will rejoice and be happy that there is joy above and we don’t have to rejoice in our own happiness.",
+ "It is also possible to raise questions based on earlier analysis. Some said that King Achashveros reigned over 127 provinces (medinot) while there were 252 provinces (efarchiot) in the world. If so, some Israelites were beyond the reign of Achashveros because they lived in Sefarad and Africa, as Joseph de Trani135 writes in his homilies. If that is so, then why should they be obligated to observe Purim? There are several answers to this question according to the law, logic and mystical interpretation. We could answer this question based on the mystical interpretation as follows: On Purim there was a great light in heaven that spread out from Mordechai and Esther and enlightened the world on Purim day throughout the year. Since this luminous and great light enlightens and illumines everyone who has a portion in Esther. An obligation, therefore, falls on all Israel who received this light that illuminated the heavens to rejoice on Purim, as it is written, “This is the day that Adonai has made.” God sees and illuminates the great light because of the great miracle that happened to Israel who were saved from the evil decree. If one does,, “We will rejoice and be happy on it.” Even though that decree was not made against some, they do so in honor of the light that was revealed in heaven above, as it is said, “Please, Lord, save us now; please, Lord, give us success now!” Thus. Israel succeeded and in Your light we saw light!"
+ ],
+ [],
+ [
+ "Thank Adonai, since He is good, since His kindness is forever. (Ps. 136:1) This can be explained based on a verse, “Surely the wrath of man shall praise You; the residue of wrath shall be upon You.” (Ps. 76:11) When a person acknowledges a miracle that happened to him, God’s compassion comes to him to save him. Thus, the verse means, ‘When a person is saved from the anger of human beings, and acknowledges this reward, then,”The residue (hagirat) of wrath shall be upon You.’ This comes from the expression, ‘the grating (hagirah) of fingernail.’ This is preventing other anger from coming upon him. This is how we explain the verse, “He who offers a thanksgiving offering, honors Me.” (Ps. 50:23) ….
Thus, “Thank Adonai since He is good,” means, ‘When God does good for you, you should thank Him.’ In this way loving kindness shall be drawn to you, as it says, “For his loving kindness” God sends forth loving kindness because the person thanked God. Later, I found this written in a commentary of Rabbi Yosef Molcho,136 of blessed memory.",
+ "Blessed be the one who comes in the name of the Lord, we have blessed you from the house of the Lord. God is the Lord, and He has illuminated us; tie up the festival offering with ropes until it reaches the corners of the altar. You are my Power and I will Thank You; my God and I will exalt You. Thank the Lord, since He is good, since His kindness is forever.
Thank the Lord, since He is good, His kindness is forever.
Thank the Power of powers His kindness is forever.
To the Master of masters His kindness is forever.
To the One who alone does wondrously great deeds, His kindness is forever.
To the one who made the Heavens with discernment, His kindness is forever.
To the One who spread the earth over the waters, His kindness is forever.
To the One who made great lights, His kindness is forever.
The sun rules by day, His kindness is forever. The moon and the stars rule by night, His kindness is forever.
To the One that smote Egypt through their firstborn, His kindness is forever.
And He took Israel out from among them, His kindness is forever.
With a strong hand and an outstretched forearm, His kindness is forever.
To the One who cut up the Reed Sea into strips, His kindness is forever.
He made Israel pass through it, His kindness is forever.
He threw Pharaoh and his troop in the Reed Sea, His kindness is forever.
To the One who led his people in the wilderness, His kindness is forever.
To the One who smote great kings, His kindness is forever.
He killed mighty kings, His kindness is forever. Sichon, king of the Amorite, His kindness is forever.
And Og, king of the Bashan, His kindness is forever.
And he gave their land as an inheritance, His kindness is forever.
An inheritance for Israel, His servant, His kindness is forever.
That in our lowliness, He remembered us, His kindness is forever.
And he delivered us from our adversaries, His kindness is forever.
He gives bread to all flesh, His kindness is forever.
Thank the Power of the heavens, His kindness is forever.
To the One that smote Egypt through their firstborn… He took Israel out from among them….. With a strong hand and an outstretched forearm. This can be explained in connection with what we wrote earlier in the commentary. Israel left Egypt before their allotted time because of the severity of the subjugation of Israel. The Israelites were considered the children of the living God. To make this known God smote the first born of the Egyptians - even the firstborn of the captives and of the maidservants as well as the first born of the cattle and donkeys, to make known that even ignorant and wicked Israelites were still considered God’s children. As a result, it was the law that the severity of the subjugation should be accounted for in the number of years that the Israelites were enslaved. Thus, it states, “To the One that smote the Egyptians through their firstborn,” alludes to their angelic prince who was the head of all the heavenly princes and the lamb, their God, the head of all the constellations, and even thought this was a time of special blessing for them. “His kindness is forever,” and His kindness always remains with us.
From “He smote the first born” continues, “Israel went forth from within them;” it states from within them because they were trapped within the impurity of Egypt. The Israelites were like the Egyptians. They were almost trapped in the fiftieth gate of impurity. But because of the harshness of their subjugation and the fact that we were God’s children which was shown by smiting all the firstborn (even the captives, slaves as well as the cattle and donkeys). This proved that all the firstborn were killed while even wicked and ignorant Israelite firstborn who were like cattle and donkeys were given credit on the account of their subjugation. Also, “He took them out from among them.” This was a sign that “His kindness is forever.” Even though we were idolaters and impure among the Egyptians, and he still redeemed us, How much more so, will God redeem us from the four kingdoms because we had Torah and Mitzvot to our credit. From this it is known that “His kindness is forever.” God’s kindness shall continue to surround us every day.
From this we continue, “With a strong hand and an outstretched forearm;” since the harshness of subjugation completed the time of their enslavement, a time of grace arrived for our exodus from Egypt. God in His goodness kept His promise to our father Abraham, of blessed memory. “And also the nation that enslaved your I will judge;” the judgment was carried out by God, as the Ra’avad137 wrote about this on the first chapter of Masechet Taanit quoting the author of Parashat Derachim138 brought this (at the beginning of Derekh Etzev). From this we know that, “His Kindness is forever,” for this is how it will be in the final redemption - maybe even greater! In Egypt only the final plague was carried out by God but in the future the entire redemption will be carried out by the Holy One, as it says in the Sifre, “To be My vengeance and recompense,” (Deut. 32:35) Said the blessed Holy One, “Do not think that I will bring vengeance upon you through an emissary as I did to Pharaoh through Moses, and Sannherib through an angel. Rather, in the future I will punish, as it says, “To be My vengeance and recompense.” The Maharimat 139in Parshat Bo writes, about Egypt it is written, “He performed wonders.” Something is not called a wonder unless it is performed by God Himself. In Egypt God only performed the plague of the firstborn. But in the future everything will be performed by God, as is written, “will show him wondrous deeds
As in the days when You sallied forth from the land of Egypt.” (Micah 7:15)
If so, God took us out of Egypt because the harshness of the subjugation completed the sentence of slavery. Because we were considered God’s children, the time arrived for the fulfillment of “I will judge.” (Gen. 15:14) God then redeemed us with a mighty hand and an outstretched arm because God’s judgment is mighty (Deut, 1:17) as Ra’avid wrote. This was a sign that, “His kindness is forever,” in the future as well. Then God will perform all the acts on His own, as is written, “I will show him wondrous deeds.” (Mic.7:15)
Since we considered God’s children, therefore we were judged as Israelites and this brought about the splitting of the Red Sea. Uzza accused us, at the splitting of the Red Sea, arguing that Israel also worshiped idols, and even if it was by accident they should be judged as Noahides and were deserving of death. But the blessed Holy One saved them by arguing that they had the status of Israelites and an Israelite who worships idols by accident is exempt, as Rabbi Yehuda Rosanes, author of Parashat Derachim argued, see what he wrote there at length. If they hadn’t had the status of Israelites, they would have drowned since they would have accidently worshiped…
If we say that they were considered ‘God’s children,’ then we certainly had the status of Israelites, therefore we say, “Who cut up the Reed Sea into strips.” From the splitting of the sea it was made known that the hand of God was there for his servants. The rivers and seas perform the will of their creator especially when he decreed it at the time of creation. Even so, God did this for the sake of Israel, so to speak. God abrogated His own decree and split the sea, about which Rabbi Y Zeevi wrote at length (Parshat Beshalach). He explained, “Judah became His holy one, Israel, His dominion…” (Ps. 114:2) Therefore “The sea saw and it fled.” When it states, “He cut up the Reed Sea into strips,” it continues, “His kindness is forever.” He also caused the Jordan River to split in the time of Joshua, Elijah and Elisha. And it is written of the future, “Adonai will dry up the tongue of the Egyptian sea.” (Is. 11:15) Now it was appropriate to split the Red Sea into strips for His kindness is forever.",
+ "Rabbi Gavriel Esperanza140 of blessed memory, explains that as a reward for, “He split the wood for the burnt offering,” (Gen 22:3) the sea was split, as it says, “Who split the Red Sea.” Because Abraham split the wood in preparation for the Akeda, God split the sea for the people of Israel."
+ ]
+ ],
+ "Songs of Praise and Thanks": [
+ [
+ "He killed mighty kings: One might ask: Who were these mighty kings? If they were Sihon and Og, they are explicitly mentioned in Psalm 136! And if they are the thirty one kings (in Canaan), then Sihon and Og should have been mentioned first. Rabbi Samuel Primo mentions what is stated in Chulin 60b: “the Holy One said: “Let Sihon come and remove the land from Moab, and let Israel come and remove it from Sihon.” This is what Rav Pappa says: The lands of Ammon and Moab were purified by Sihon.” This is what the Psalm refers to when it says: “He killed mighty kings - this refers to the kings of Amon and Moab. Sichon and Og killed them and took their lands as an inheritance. And all of this was so that it would become an inheritance to Israel, God’s people. As Rav Papa said, “The lands of Ammon and Moab were purified by Sihon.”"
+ ],
+ [
+ "The soul of every living being shall bless Your Name, Adonai, our God; and the spirit of all flesh shall glorify and exalt Your remembrance,our King, continually. From world to world, You are God. And beside you we have no king, redeemer, or deliverer, who liberates and rescues, answers and is compassionate in all times of trouble and distress. We have no king who helps and supports but You.
God of the first and the last, God of all created things, master of all begotten things, extolled with all praises, who conducts His world with lovingkindness and treats His creatures with compassion. Adonai is the God of truth who neither slumbers nor sleeps. He arouses those who sleep and awakens those who slumber, resurrects the dead, heals the sick, gives sight to the blind, strengthens those who are bent down, gives speech to the mute, and uncovers that which is concealed. To you we give thanks.
Even if our mouths were filled with song like the sea, and our tongues with exultation like the roaring of its waves, and our lips with praise like the breath of the firmament, and our eyes were radiant like the sun and the moon, and our hands outspread like the eagles of the sky, and our feet as light as the deer, we could never sufficiently thank You, Adonai, our God, and bless Your Name, our King, for even one thousandth of the billions and trillions of favors, miracle, and wonders which you did for us and for our fathers before.
You redeemed us from Egypt, Adonai, our God; You liberated us from the house of bondage; You nourished us during famine; in times of plenty You fed us; You saved us from the sword; You removed us from pestilence; and You distanced us from severe and varied sickness. Until now Your compassion has helped us and Your Kindness has not forsaken us. Therefore, the limbs you have apportioned for us and the spirit and soul that you have breathed into our nostrils and the tongue You have set in our mouth will always thank, bless, praise, glorify, sing Your name, our King. For every mouth will thank You, and every tongue will praise You and all eyes will look out to You, and every knee will bend to You, and all that stand up will prostrate before you. As Scripture states, “All my being shall praise you, Adonai, who is like You?” You save the poor person from the one stronger than him and the poor and needy from those who would rob him. You hear the impoverished person and save him. As it is written, “Joyfully exult in God, righteous ones, for the upright, praise is fitting. 141
The soul of every living being shall bless Your Name, Adonai: It is possible to explain this passage according to what the philosophers said. The neshamah (over- soul) never sins.142 For if a person has a neshamah and is about to sin, his neshamah leaves him. That is why the passage states Nishmat kol chai (soul of all life) shall bless Your name. Certainly, it blesses its master and does not sin when it is in a person. It blesses Your name. The neshamah is on the highest level (of the tripartite soul) certainly blesses Your name. One merits to have such a soul is called “living,” for one who is righteous, merits such a soul.
This is not so for the person who has a ruach, a spirit. One is described as the spirit of all flesh. Such a person is called basar, flesh, and not life. He also “Shall glorify and exalt Your remembrance,” but does not speak like one who has a neshamah in him, of whom it is said, “Who blesses Your name.” Rather the ruach (the spirit) exalts God’s remembrance because it is on a lower level than the neshamah. The passage does not mention the nefesh (the life force) because if the nefesh results in a large appetite (Prov. 23:2) it can be cut off from God but the ruach and the neshama can never be cut off from God as my grandfather explained. I wrote about this at length in my homilies on Parshat Ki Tisa.",
+ "A King who redeems, delivers, liberates, rescues: This expression alludes to the fact that for the people of Israel, “Before a plague comes, a cure precedes it.” This is not the case with the other nations of the world, about which it is written, “He afflicts and heals,” (Is. 19:22) as the sages say, “God is a redeemer and savior.” The redemption and salvation is already created first, then afterwards, “He redeems and saves and shows compassion in times of trouble . The redemption exists before the plague.",
+ "He resurrects the dead and heals the sick… The sages of blessed memory state during the resurrection of the dead, a person returns just as he was. If he departed lame, he will return lame143 so that the members of his household will recognize him. Afterwards, the Holy One will heal his wounds. Then, “the lame shall leap like a deer.” (Is. 35:6) This is alluded to in this passage, He resurrects the dead and heals the sick. Thus, after resurrecting the dead God heals their maladies, but when they first arise they will arise as they left. It then says, He gives sight to the blind, strengthens the bent, gives speech to the mute. This might be related to the statement in Sefer HaYashar144: When the wife of Potifar told her husband that Josef tried to rape her and Potifar’s anger burned so much he wanted to kill Joseph. Just then an infant who was only a few months old and still in the crib opened his mouth and told the real story. He said just the opposite - she tried to force him to have relations and he did not want to go along with her because of his fear of Potifar and the members of his household. In this way the infant saved Joseph the righteous. They still put Joseph in prison, however, for appearance sake.
This also happened in ancient Jerusalem during the time of Kalonymous who is buried there. The Ishmaelites killed a young Arab boy and then threw his body in the courtyard of the synagogue at night so that those who hated the Jews would kill them. Rabbi Kalonymus did what he did and prayed to God so that the child who was killed opened his mouth and told the people what had happened, who had killed him and had thrown him in the courtyard. In this way Israel was saved by Rabbi Kalonymus, the miracle worker. The statement says, He give speech to the mute and explains hidden things,145 just as the little boy revealed this mystery and saved Israel.",
+ "I found, in the name of our great and pious teacher, Rabbi Abraham Galante, a student of Rabbi Moses Cordovero, who taught something on this matter. He placed the words “God of the first,” to “You we give thanks,” in the earth (I Kings 22:34) (Ps. 12:7) in the case of a murder in order to save the accused. Through the holy names he caused the dead to speak and report the incident. As a result, it was decreed that, “he gives speech to the mute,” be added to the praises for he caused the murder vicitim to speak and revealed the hidden facts to be outed…that is why there are forty five words. This is what I have found - 45 words according to the name of the Rabbi. Also have this incident written in Midrash Talpiot,146 page 24, amud gimel.147"
+ ],
+ [],
+ [
+ "Through the mouth of the upright You are exalted;
And with the lips of the righteous You are blessed;
And by the tongue of the pious You are sanctified;
And among the holy You are extolled.
In the assemblies of the myriads of Your people, the House of Israel. For it is the duty of all beings, before You, Adonai, our God and God of our ancestors to thank, to extol, and to praise; to glorify, to exalt and to honor; to laud, even beyond words of song and praise of David, son of Yishai. Your servant, Your anointed.148
Through the mouth of the upright You are exalted: This alludes to an important ethical teaching: one who makes his mouth and tongue impure with forbidden foods and forbidden language such as gossip, falsehood, obscenity, mockery, and the like. Also, one who lays an ambush in the heart of others, (Jer. 9:7) walking in darkness with evil thoughts, arrogance and hatred and similar qualities is not fit to praise God because his mouth and tongue and his guts are evil and abominable weapons which are impure. How can one serve God with holiness and praise when he speaks with scorn and blasphemy and then comes before God with song and praise. A person who speaks with obscenity cannot speak holy words when his lips are burning with the demonic realm. Such a person cannot speak to the King of Glory when his inner being is filled with such filth149 in ilicite thought. How can such a person come close to God?
Regarding such a person, we say, “Through the mouth of the upright,” that is, a person with a sweet and gentle mouth. For the upright are humble, as is said, “One might have thought that one who speaks words of Torah has the right to be arrogant. Therefore, the verse states: “Judge with equity [meisharim] the sons of men.”150 Thus, “In the mouths of the upright” means, the humbles whose words are all good and gentle. “You shall be exalted,” means that with their mouths they can elevate God’s blessed name.
With the lips of the righteous, for the lips of the righteous person knows the will of the Creator and that which is fitting in their mouths. And the tongues of the pious, are holy and fit to speak of holy matters. A pure tongue is holy and it can sanctify God’s name with songs and praise.
And among the holy. Because holiness dwells within their inner being, they are freed from the vanities of the world and its ugliness. Also the word bikerev, “among”, means in the community of the holy ones, You shall be praised. Those who strive to be holy will take this to heart so that their hearts are torn into twelve parts. Then the heart of the individual will be turned and their conscience darkened for is not the tongue the tool of service connecting human beings and God, so to speak? It is with his tongue that a person prays, studies and blesses God. Most of a Jew’s service in this bitter exile is with the tongue both day and night, until midnight. How can a person sully himself in the streets, speaking forbidden things like worthless people, longing to speak gossip and reveal the blemishes of others. And even more, trying to release his tongue against the sages of the generation, tearing apart those who fear God… One way or another, his tongue is quick to speak foolishness and falsehood, filling his mouth with jest.
While he conducts business he is full of lies and he uses deception to ensnare his customers. He fires arrows at the buyer to capture them so he can ensnare them. He does not realize that he is destroying himself so that at the end of the day people will know that his tongue is impure from all sorts of impurities. In the end his tongue makes his body like a piece of treif meat for he is becomes senseless,151 he becomes impure and an abomination and disgusting!
How can one possibly serve God with this polluted tool? How can such a person pray to God? Certainly his prayer would be like offensive incense (Is. 1:13) offered with a utensil that is made detestable! Rabbi Moses Alshekh152 writes about this at length in his homilies. Therefore, one should quickly confess his transgressions and promise to be careful going forward. He should cleanse his tongue with regret and with humility he should heal himself with Torah, as it says, “A healing tongue is a tree of life, but a devious one makes for a broken spirit.” (Pro. 15:4) Then he will be able to approach God with offerings and serve God with a pure utensil made of the finest God, which is righteousness,",
+ "This also alludes to communal leaders.153 We have heard about this problem in the villages in cities around Poland. Rabbis of Poland including the author of Tevu’at Shor154 (Masechet Taanit, P. 116) and in Sefer Kav Hayashar155 writes about this problem at length. We have seen what was said above about the average person, then what can we say about such leaders? When he approaches as an intermediary between God and the people, he does so with weapons from the demonic realm. He causes the multitude of Jews, stragglers of Israel ((Deut. 25:18) to fail who depend on him. Woe to such a leader and woe to his soul. He takes an oath while taking from the communal funds since he is the communal emissary. Rather than bringing merit to his community, he stirs them up like coals. His prayers fly to the impure air of the demonic realm, and as a result the community is misled both within and without. He steals their souls and their money as he fills his hands with silver and gold coins from the general holy community. While serving them he mocks the community because his prayers and reading is misleading towards the Sitra Achra, the demonic, for it is marked by his impurity and his disdainful and despicable language/tongue. He is a broken utensil,156 that is disgusting and filthy. It is a utensil without blessing since he steals their money and their souls, leaving them empty without either a voice or meaning.
This is alluded to when one says, “Through the mouths of the upright You shall be exalted.” This refers to religious leaders who serve communities of thousands of Your people, the house of Israel. They are upright, righteous, pious and holy whose mouths praise God, the King of kings of kings, the blessed Holy One. For, it is the duty of all beings, before You, Adonai, our God and God of our ancestors to give thanks. But not everyone who wishes to take the Name of God can do so. Therefore, there arise in the community people who are wholehearted and upright…who can give thanks and praise on behalf of the community.
There is an allusion to this in the language, Through the mouths of the upright. The names Isaac and Rebecca are encoded in the prayer to be frontlets before our eyes. Isaac and Rebecca poured out their prayers with richness but they acted with humility and a broken heart before God. And if Isaac and Rebecca did so, so that the Holy One desired their prayers by pouring out their prayers with prostrations and devotion, what can we say? It is fitting to learn a lesson from them - that we should lift up our hearts toward God in heaven just as Isaac and Rebecca did so that God heard and answered them and their prayers bore fruit."
+ ],
+ [],
+ [
+ "Praise be Your name forever, our King, Almighty, the great and Holy King in heaven and on earth. For to You it is fitting, Adonai, our God, and God of our ancestors to offer forever, son and praise, glorification and hymns, strength and dominion, victory grandeur, and might, praise and glory, holiness and sovereignty, blessings and thanksgiving, to Your great and holy name; from this world to the next world You are Almighty. Praised are You, Adonai, King who is great and extolled with praise.
God of thanksgiving;
Master, of wonders
Creator of souls
Master of all creation
Who selects song-hymns.
King, Life of all the worlds. Amen.157
Praise be Your name forever, our King: The first letters of the opening words of Yishtabach spell Shlomo. There are those who say that this was his decree. Others say that the first letters of Yishtabach shimcha li’ad malkeinu spell Yishalem, an allusion to the Holy One who in His great kindness rewards those who praise his name, even when they don’t have the intellectual or verbal ability to praise God. Despite this, God repays them with the quality of goodness. God remembers that we are but dust and do not have the strength or the intellect to give thanks and to praise God’s name. The little bit that we praise God is still important and acceptable. Not only that but he sets a reward fit for a king.",
+ "Song and praise… One should be careful not to stop between these various terms of praise for there are thirteen, for the thirteen attributes of mercy as is explained at length in the Zohar and by the disciples of the Holy Ari, of blessed memory. One should not recite them too quickly. Rather, one should do so with a holy melody, with pleasantness and a heart that is calm.",
+ "May all your creation praise You Adonai. May Your pious ones, righteous ones, those who obey your will, and the entire house of Israel thank and praise You joyfully. May they praise, laud, exalt, proclaim, sanctity and declare the sovereignty of Your name, Our King. For it is good to give thanks and pleasant to sing to Your name. From eternity to eternity You are God!
May all your creation praise You Adonai. For all the host of heaven and everything on earth has the ability to sing and praise You as is stated in Perek HaShira. It is said that whoever recites it each day merits a place in the World that is Coming. This is because one who does so, recites all the praises that were offered to God’s name by the different types of creation. He then praises God with everything and through him God’s praise is complete.",
+ "Thank (yodu), bless (barchu), praise (shavchu), and laud (pa’aru) You, joyfully.
This teaches that one should praise God with clear language, since the opening letters of these words are safah berachah. God in his compassion will reward us by allowing us to serve him with a whole heart, with holy and pure language, and with clear gonue we will praise the living God of everything."
+ ]
+ ]
+ }
+ },
+ "versions": [
+ [
+ "Rabbi Mark Greenspan, 2021",
+ "http://www.oceansidejewishcenter.org/"
+ ]
+ ],
+ "heTitle": "שמחת הרגל על הגדה של פסח",
+ "categories": [
+ "Liturgy",
+ "Haggadah",
+ "Commentary"
+ ],
+ "schema": {
+ "heTitle": "שמחת הרגל על הגדה של פסח",
+ "enTitle": "Simchat HaRegel on Pesach Haggadah",
+ "key": "Simchat HaRegel on Pesach Haggadah",
+ "nodes": [
+ {
+ "heTitle": "שער",
+ "enTitle": "Title"
+ },
+ {
+ "heTitle": "כל חמירא",
+ "enTitle": "Kol Chamirah"
+ },
+ {
+ "heTitle": "סימני הסדר",
+ "enTitle": "The Simanim"
+ },
+ {
+ "heTitle": "קדש",
+ "enTitle": "Kadesh"
+ },
+ {
+ "heTitle": "ורחץ",
+ "enTitle": "Urchatz"
+ },
+ {
+ "heTitle": "כרפס",
+ "enTitle": "Karpas"
+ },
+ {
+ "heTitle": "יחץ",
+ "enTitle": "Yachatz"
+ },
+ {
+ "heTitle": "מגיד",
+ "enTitle": "Magid",
+ "nodes": [
+ {
+ "heTitle": "הא לחמא עניא",
+ "enTitle": "Ha Lachma Anya"
+ },
+ {
+ "heTitle": "מה נשתנה",
+ "enTitle": "Four Questions"
+ },
+ {
+ "heTitle": "עבדים היינו",
+ "enTitle": "We Were Slaves in Egypt"
+ },
+ {
+ "heTitle": "מעשה שהיה בבני ברק",
+ "enTitle": "Story of the Five Rabbis"
+ },
+ {
+ "heTitle": "כנגד ארבעה בנים",
+ "enTitle": "The Four Sons"
+ },
+ {
+ "heTitle": "יכול מראש חודש",
+ "enTitle": "Yechol Me'rosh Chodesh"
+ },
+ {
+ "heTitle": "מתחילה עובדי עבודה זרה היו אבותינו",
+ "enTitle": "In the Beginning Our Fathers Were Idol Worshipers"
+ },
+ {
+ "heTitle": "ארמי אבד אבי",
+ "enTitle": "First Fruits Declaration"
+ },
+ {
+ "heTitle": "עשר המכות",
+ "enTitle": "The Ten Plagues"
+ },
+ {
+ "heTitle": "דיינו",
+ "enTitle": "Dayenu"
+ },
+ {
+ "heTitle": "פסח מצה ומרור",
+ "enTitle": "Rabban Gamliel's Three Things"
+ },
+ {
+ "heTitle": "חצי הלל",
+ "enTitle": "First Half of Hallel"
+ },
+ {
+ "heTitle": "כוס שניה",
+ "enTitle": "Second Cup of Wine"
+ }
+ ]
+ },
+ {
+ "heTitle": "רחצה",
+ "enTitle": "Rachtzah"
+ },
+ {
+ "heTitle": "מוציא מצה",
+ "enTitle": "Motzi Matzah"
+ },
+ {
+ "heTitle": "מרור",
+ "enTitle": "Maror"
+ },
+ {
+ "heTitle": "כורך",
+ "enTitle": "Korech"
+ },
+ {
+ "heTitle": "שולחן עורך",
+ "enTitle": "Shulchan Orech"
+ },
+ {
+ "heTitle": "צפון",
+ "enTitle": "Tzafun"
+ },
+ {
+ "heTitle": "ברך",
+ "enTitle": "Barech",
+ "nodes": [
+ {
+ "heTitle": "ברכת המזון",
+ "enTitle": "Birkat Hamazon"
+ },
+ {
+ "heTitle": "כוס שלישית",
+ "enTitle": "Third Cup of Wine"
+ }
+ ]
+ },
+ {
+ "heTitle": "הלל",
+ "enTitle": "Hallel",
+ "nodes": [
+ {
+ "heTitle": "מסיימים את ההלל",
+ "enTitle": "Second Half of Hallel"
+ },
+ {
+ "heTitle": "מזמורי הודיה",
+ "enTitle": "Songs of Praise and Thanks"
+ }
+ ]
+ }
+ ]
+ }
+}
\ No newline at end of file