Haggadah - Two Views (Pesach 5768)

The very word הגדה (Haggadah) conjures up wonderful memories of Sedarim past, reliving the story of the Exodus with family, friends and students. It’s used to refer colloquially to the booklet -- a compilation of texts and commentaries -- read at the Seder, but the word itself actually contains a wealth of information about the way in which a truly memorable and effective Seder should be conducted. Allow me to share some ideas:

According to Rabbi Tzadok HaKohen, the way to discover the core meaning of a Biblical word is to look at the first time it appears in the Torah. In the case of הגדה, the root word first occurs in the story of Adam and Eve. When God addressed Adam after the Sin, we find the following dialogue:

The Lord God called to Adam and said to Him, ‘Where are you?’ He said, ‘I heard your voice in the Garden and I was afraid because I am naked, so I hid.’ [God] said, ‘Who told (הגיד) you that you are naked? Have you eaten from the tree from which I commanded you not to eat?’ (BeReishis 3:9-11)

Rashi explains that God’s question is to be understood in the following way:

How do you know? What shame is there is standing naked? (Rashi ad loc.)

Before the sin, Adam and Eve wore no clothes but were not ashamed (BeReishis 2:25); however, they subsequently acquired a sense that there was something embarrassing about being naked.

It can be seen from this that the word הגיד means to acquire new information. This has an interesting implication for Seder night: the story must be told in a way that is new and exciting for the participants. One cannot fulfil the requirement of הגדה (which is primarily directed at one’s children) by merely reading the text or presenting a stale version of the Exodus. Instead, one must find a new angle on the story each year and create interest and fascination by finding new nuggets of information and by telling it in a refreshing way: one that will grab the imagination and retain peoples’ attention well into the night.

Based on ‘Hegioney Halachah’ Haggadah by Rabbi Yitzhok Mirsky

The Avney Nezer of Sochaczew pointed out that an accurate reading of the word הגדה can be derived from the Aramaic Onkelos translation of the word:

And you shall tell (והגדת) your son on that day as follows: because of this that God did for me in bringing me out from Egypt. (Shemos 13:8)

And you shall point out to your son… (Onkelos ad loc.)

It seems that the word הגדה means to show or to demonstrate that something is true, rather that merely tell a story. This fits with the Rambam’s version of the text of a key paragraph of the Haggadah:

In every generation, one is obliged to see oneself (לראות את עצמו) coming out of Egypt… (standard text)

In every generation, one is obliged to show oneself (להראות את עצמו) coming out of Egypt… (Rambam’s text)

While the standard text suggests one’s mindset during the Seder, the Rambam’s text (supported by the Targum) regulates one’s behaviour by re-enacting aspects of the Exodus. The Seder should demonstrate the facts of the Exodus and present them in a tangible and accessible way such that leaving Egypt becomes a real, rather than purely intellectual, experience for the participants.

In fact, the text of the הגדה itself indicates the use of props to turn the Seder into a demonstration, rather than a purely intellectual process. We may only tell the story when the illustrative ‘props’ are in place:

One might have thought (that one should begin telling the story) from Rosh Chodesh (Nissan), so the verse writes, ‘on that day’ (only). But perhaps ‘that day’ means while it is yet daytime (of Erev Pesach), so the verse writes, ‘because of this’. One can only say, ‘because of this’ (by pointing towards something tangible) when the Matzah and Maror are present.

This could be considered the original multi-media presentation: one can only properly fulfil one’s obligation of הגדה by turning the occasion into an experiential show.

Based on the Haggadah of the Shem MiShmuel of Sochaczew

With a little thought over the remaining hectic days until Pesach, it should be possible to plan for a Seder that incorporates both of these ideas: telling the story from a new perspective, and bringing it to life for the participants.

May we be blessed with inspirational Sedarim, the impact of which will remain with us throughout the year. Chag Kosher VeSomayach.

This post originally appeared on Cross-Currents

Shabbat And The Single Jew - part 2 (Mazal Tov edition)

In one of my first posts on the theme of dating, I discussed the pros and cons of attending singles events on Shabbat and Yom Tov. I suggested that Shabbat and Yom Tov need to be ends in themselves and not just means to some other end, even the laudable objective of finding a life-partner. Those who use most Shabbatot as dating opportunities risk depleting their spiritual reserves and robbing their religious lives of transformative power. Interested readers will find the original post here.

In that post, I offered a specific (true) example:

A woman approached me recently for advice about attending a Purim party. She knew that there was only a slim chance of meeting someone suitable there, yet she felt that not going would leave her wracked with guilt. She took my advice and didn’t attend, instead devoting the evening to Purim pursuits: she later mentioned that focusing on the day alone enabled her to experience her most meaningful Purim for years.

Well, I am delighted to report that last Purim turned out to be more remarkable for the woman concerned than any of us could possibly have hoped (I am writing this at her request). Very late that Purim evening, she visited my home to help prepare for the Se’udah (Purim banquet) the next day. While I was reading the Megillah for my wife in another room, she got chatting over the kitchen sink to a fellow who was also planning to celebrate with us the next day.

As frequent visitors to our home, they had the opportunity to bump into each other on other occasions, and got to know and like each other, although for certain reasons it was not possible to consider furthering the relationship. Until recently that it, when they began to date in earnest. They became engaged this week and the wedding is likely to be in Israel in the summer. My wife and I are absolutely delighted for both of them and we feel honoured to have been instrumental in bringing them together.

It’s an astonishing story, especially as they only met each other because she decided to hang out in my house instead of going to a Purim party designed to enable singles to meet. God works in mysterious ways, and all of us who know the choson and kallah well know quite how extraordinary their relationship is; it has definitely served to remind us of the inscrutability of the Divine matchmaker.

Be assured that this is not an attempt to bash singles events, even those held on Shabbat and Yom Tov. They have their function and serve to bring people together who may otherwise not have met. Yet we should remember that they are only one of many ways in which God can make matches. We are not party to the Divine plan, but must allow Him to work through us in whatever way possible to bring singles together. Perhaps by simply recognising this fact, we open new vistas for His match-making and thus can become partners with Him in this holy work. May we all be blessed with the foresight and inspiration to grasp every opportunity to help others create new Jewish families.

This article first appeared on Cross-Currents