Passover 17

Following the recitation of the plagues, there is an acknowledgment of G-d's many acts of kindness in connection with the Exodus, any one of which would have been by itself extraordinary and sufficient. We then have a short section which many consider the crux of the MAGGID part of the Seder. We explain the reasons for the three major Seder themes; the Passover sacrifice, the Matzah and the Maror. The ironies of the Four Questions are evident here; the Divine deliverance (G-d's distinguishing the Israelites from the Egyptian when He passed over us), the "bread of freedom", which is a result of the hasty departure from Egypt, joined with the revelation of the Shechinah (Divine Presence), and the remembrance of the bitter bondage, the memory of which is ironically joined with the symbols of freedom and salvation. Salvation is all the sweeter when we contrast it to what was before. At the mention and description of the matzah and the maror, we pick up and hold these elements. At the mention of the Pesach, the Passover sacrifice, we look at the lamb shank (or any other meat) on the Seder plate, but do not lift it. There is a very fine line between symbolism and reality. The sacrifice, so central to the Passover experience, is not present. We remember it, but we must not confuse a symbol with the real thing. The Sages instituted having two cooked foods on the plate, symbolizing the Passover sacrifice and the holiday sacrifice. Tradition has made that a lamb shank and an egg. (Some use a boiled egg, some a roasted egg). Some see the egg as a symbol of Jewish survival It is the only food that the more you cook it, the harder it gets. We have been through a lot, but we are toughened by it. In earlier times, there were different traditions. One Talmudic rabbi used beets (probably Swiss chard) and rice for the two cooked dishes. Most people prefer lamb as the Pesach memorial, as that was what the sacrifice consisted of. But we do not pick it up when mentioning and explaining the sacrifice, so as not to appear to have offered a sacrifice outside the Temple. Some use a chicken part (neck or wing), in order to keep it further away from looking like the real thing. In fact, Ashkenazim are accustomed to not eat anything broiled at the Seder, whereas Sepharadim do, in remembrance of the roasted lamb. We must remember, but not feel that a substitute has been found. A very controversial point is whether or not the Sacrifice could be offered today. As in many things, this has resulted in a strange mixture of religion and politics. .(The non-political answer is "yes", but it would almost certainly set off World War III). We conclude the MAGGID portion of the Seder with the beginning of the Hallel (Psalms of Thanksgiving), mysteriously saying only a small portion, concluding it only at a later stage. I will address that in a subsequent post. We conclude with the blessing of Redemption, thanking G-d for the deliverance, as well as having brought us once again to celebrate Passover. We pray for the restoration of the Temple, and the renewal of the full Passover observance, replete with the offerings. While doing so, we hold the second cup of wine and drink it leaning to our left. There is a dispute whether the blessing on wine is also said on this cup. According to some, since we already said the blessing on the first cup, there is no need to say it on the second one. Others opine that each cup is part of a separate ceremony, and rates its own blessing. For the most part, Sepharadim follow the first opinion, while Ashkenazim follow the second. Those Kabbalistically inclined, meditate on the letter Heh, the second letter of the Ineffable Name while drinking the cup. We are now ready to wash our hands for hamotzi; RACHTZAH, MOTZI, MATZAH. Yes, we get to eat. But an extraordinary eating it is.