62 Within the four days there was ample time for examining the lamb, whether it was really תמים, without blemish, and fit both for sacrifice and for human food.—Some suggest that the keeping of the lamb for four days was to be a test of the faith of the Israelites, whether they would obey the Will of God in spite of the dreaded wrath of the Egyptians. ↑
63 Their faith in God had to be shown by their willingly going forth whither the command of God led them, without taking with them any provision for the journey. The lamb which they had prepared was to be consumed before they left Egypt, and whatever was left had to be burnt. This was probably also the object of the precepts that no bone of the lamb was to be broken, and no part of it was to be carried from one house to another; for the breaking of the bones and the carrying part of the meat about from place to place would facilitate its being stored away for the journey.—Other precepts, which implied haste and readiness, e.g., the roasting it with fire, eating it with loins girded, &c., were to teach the Israelites the lesson that they were to be always ready and willing to do God’s bidding. ↑
64 An instance of Passover being put off because of the unfitness of the priests to offer up sacrifices is met with in the Second Book of [376]Chronicles (xxx. 2). It seems similar to the rule of Pesach sheni, but is in reality different from it. King Hezekiah did not put off the Passover sacrifice for a month on account of the uncleanness of the priests, but he made the preceding year a leap-year, and the month which would have been the second became the first, whilst the first was counted as the thirteenth of the past year (comp. Mishnah, Pesachim iv. 9). ↑
65 It is only the fermentation of any of these five kinds of grain that forms חמץ. Fermentation of grapes or other fruit constitutes no חמץ. ↑
67 It is now the custom to eat חמץ on Erebh Pesach, only during the first third of the day; i.e., till about ten o’clock in the morning (ibid. i. 4). ↑
68 Ibid. i. 1.—The evening was chosen for this task, because with a taper or lamp the corners and dark recesses can be better searched than by daylight. Besides, in the evening, when every one has finished his day’s work, people are more at ease to do the searching in a thorough manner. ↑
69 The formula with על is employed here, because we need not do the searching by ourselves; it may be done by a substitute.—Although we only search in the evening, we use the term על ביעור חמץ “concerning the removal or the destruction of the chamets,” because this removal or destruction is the object of the searching. ↑
70 The declaration, printed usually on the first page of the Haggadah, is made twice: once in the evening after the searching of the chamets, and once in the morning after its removal; with this difference, that in the evening only the chamets that has not been found is disclaimed; in the morning all chamets, if left in the house, is disclaimed, whether it has been noticed in the course of searching or not. ↑
71 There are different kinds of the process of kasher: (1) by making the articles in question red hot—this applies to the iron oven and other iron vessels; (2) by dipping the vessel in boiling water, or pouring boiling water over it, or letting the water in the vessel boil over. The object of this process is to free the vessel from any chamets it may have [379]absorbed.—Before the process of kasher begins, the vessel must, of course, be thoroughly cleaned. ↑
72 The four cups of wine are not taken at once; but one serves for Kiddush, as on Sabbath and Holy-days; the second is taken at the conclusion of the first part of the Seder; the third after Grace, it being customary also on ordinary days to take a cup of wine after Grace; the fourth at the conclusion of the second part of the Seder. The four cups [380]are also said to indicate our joy in reference to four elements constituting the redemption, and implied in the four terms: והוצאתי, וגאלתי, והצלתי, and ולקחתי, (Exod. vi. 6, 7), liberation from bondage, deliverance from service, redemption from all dependence on Egypt, and appointment as “the people of the Lord.”—These four cups were considered of such importance for the Seder-evening that the poor were provided as of right with wine for the arba kosoth (Mishnah, Pesachim x. 1).—Although the number of the four cups of wine is sanctioned by the reference to the above four expressions of redemption, a fifth cup may, if needed, be interpolated before singing Ps. cxxxvi. (Tosaphoth, Pesachim 117b).
It is customary to pour in an extra cup and keep it ready for any new-comer that might join the company. The cup is called כוס של אליהו “the cup of Elijah,” because his advent may be looked for at any time. Comp. Mal. iii. 23. ↑
73 Two of them are the “double portion,” לחם משנה, of Sabbath and Holy-day. The third represents the לחם עני “bread of poverty,” and is therefore broken into pieces, in order to be distinguished from the others as “bread of poverty.” The bread of poverty is intended to remind us of the bread of poverty or affliction eaten by our forefathers when kept as slaves in Egypt. But les extrèmes se touchent; it is remarkable that this very term לחם עני admits also of the meaning “bread of song,” and has been interpreted to signify the bread eaten at a joyous meal, such as the Israelites in Egypt ate the night of their liberation. It is possible that the author of the opening paragraph of the Haggadah purposely employed the term לחם עניא in this double sense (Pes. 115a).
Among some Israelites it is the custom to style the three unleavened cakes, Cohen, Levi, and Israel. The three matsoth, as a play upon words, are also called mitsvoth, “commandments;” i.e., matsoth employed in fulfilment of the commandment, “In the evening ye shall eat unleavened bread.” These matsoth are distinguished from the rest by being baked especially for this purpose. Some are careful in regard to these matsoth to have every process in their preparation, from the cutting of the wheat to the baking of the matsoth, done for the express purpose of the Seder, and to have the wheat and the flour well guarded from moisture or any foreign admixture. Matsoth prepared in this way [381]are called מצה שמורה, “guarded matsoth.” People still more particular have all their unleavened bread for Passover prepared in this way. ↑
74 The vegetables, that were ordinarily taken as a relish and a means of producing appetite for the meal, have only been introduced here (Pesachim 114b) for the purpose of attracting the attention of the children. According to the custom of those ancient days, the master of the house had before him a table covered with the different dishes required for the meal, and sent portions to every member of the company. When the meal was finished, before Grace, this table was removed. But on the Seder-evening the table was removed immediately after the partaking of a little parsley or other vegetables. The child, accustomed on ordinary evenings to have supper without such an introduction, asks expressly or implicitly why things are different to-night, adding also other questions. Instead of parsley, other vegetables, or even some of the bitter herbs, may be taken. This last act not being an essential element in the Service, and not being obligatory, is not preceded by the berachah, “Blessed art thou … who hast commanded us, &c.,” but “Blessed art thou … who hast created the fruit of the earth.”—At present the table is not removed, but the lifting up of the Seder-dish while reciting the first paragraph (הא לחמא) is the survival of that custom. ↑
75 Two views are expressed in the Talmud concerning charoseth: (1) it is a medicinal protective against the evil effects of the bitter herbs; (2) it is an essential part of the mitsvah, a symbol and reminder of the bricks and mortar with which the Israelites had to do the work imposed on them by their taskmasters (B. Talm., Pesachim 115b); it may also serve to suggest to us the idea that there is a means of softening the bitterness of oppression, viz., faith in God (Mishnah, Pesachim x. 3). ↑
76 The bone and the egg are symbols of two dishes that used in the time of the Temple to be on the table: the Passover sacrifice and the festive offering called חגיגה; the latter was added when the company was large (ibid. vi. 3, and B. Talm., Pes. 114b). ↑
77 The eating of anything dipped in water or in any other liquid was usually preceded by the washing of the hands. But as the eating of vegetables at this point is not obligatory, the reader alone washes his hands, but without reciting the blessing, על נטילת ידים. ↑
79 Comp. p. 380, note 1. The part laid aside is called afikuman, a name of which many curious etymologies have been suggested. The meaning is clear; it is that which is eaten just before the table is removed (p. 381, note 1), or before the dishes are cleared away: the dessert. The name is therefore a compound of two Chaldaic words, afiku-man, “dish-remover,” i.e., the dessert after which all dishes are removed and the company is ready for Grace (B. T. Pesachim 86a Rashi). ↑
80 The term is derived from the words of the Pentateuch, והגדת לבנך “And thou shall tell thy son” (Exod. xiii. 8). Hence also the name of the book Haggadah. ↑
81 The first paragraph is not an invitation sent forth to those whom it cannot reach, but an appeal to those present to join heartily in the Service and the succeeding meal; that none should feel ashamed of his poverty, none elated on account of his possessions; all having been brethren in past troubles, and in the deliverance from them, and all destined alike to share in the glories of the coming redemption. ↑
82 The questions have been arranged according to their importance; otherwise the third question might have been expected first (see p. 381, note 1). The expression “dipping” (טבול) used in this question merely signifies “taking some relish,” in distinction from the real and solid meal, and the meaning of the question is, “Why do we to-night partake twice of the vegetables before approaching the actual meal? It indicates a festive supper. What is the reason for this?” ↑
83 The three different forms correspond perhaps to the three characters or ages of the inquirers: the ignorant, the simple, and the sceptic; [384]whilst the answer to the wise has not been formulated, but depends on his question, and the capacity of the father to instruct him. It is only the general question as to the difference between the Seder-evening and other evenings that is answered in these three forms. Each of these forms was probably followed by the explanation of Pesach, Matsah, and Maror. ↑
84 The Midrashic comparison of “finger of God” to “His hand” and the multiplication of the number of plagues must not be understood as intended to gratify our feeling of revenge, but merely as a simple and child-like illustration of the greatness of the Divine Power displayed on those occasions.—Rabbi Jehudah, probably from a feeling of tender sympathies with the sufferers, would not mention even the full names of the plagues, but merely indicated them by initial letters. ↑
85 It seems that in the time of the Talmud the one piece was eaten after the first blessing, and the other after the second. As, therefore, [386]the partaking of matsah has taken place before the second blessing, the formula על אכילת מצה is used (see p. 329, note 2). The same is the case with regard to the blessing before “eating bitter herbs,” as it was not contrary to usage to partake of bitter herbs instead of karpas at the beginning of the Service. ↑
86 The afikuman has been reserved wrapped in a napkin (reminding of Exod. xii. 34), in order that the meal should finish up with matsah, just as in the time of the Temple it finished up with meat of the Passover-sacrifice.—In the Talmud (Pes. 109a) the rule is given וחוטפין מצה “We make haste to come quickly to the eating of matsah,” before the younger members of the company become drowsy or fall asleep. The words וחוטפין מצה have erroneously been interpreted, “We should snatch away the matsah,” and this interpretation caused the Service to be accompanied by a certain kind of childish amusement: some one of the company stealthily possesses himself of the matsah laid aside for afikuman, and does not surrender it until the master of the house promises him some present—The custom is unseemly and ought to be discouraged. ↑
87 After Grace a few verses from the Bible (Ps. lxxix. 6, 7, and Lam. iii. 66) have been added, beginning שפך חמתך and containing a prayer for God’s wrath to be poured forth over the godless people who seek the destruction of Israel. The cause of the addition is this: The season of Passover was, in the Middle Ages, a season of constant terror and danger to the Jews, because of the hostilities of their Christian neighbours against them. Helpless and defenceless, the Jews had no other way of meeting their foe than to cry to Him “who is near to all who call upon Him in truth.” The conduct of their neighbours towards them hardly suggested thoughts of love, especially at that moment. For it frequently happened that several families met in one house for the purpose of hearing the Seder-Service. They dispersed after the first part of the Service, took their meals at home, and assembled later in the evening for the second part of the Seder. Sometimes another course was taken. One person read the Service in several houses consecutively for the benefit of those who were not capable of doing so for themselves; then, after having had his meal, he began his circuit again for reading the second part of the Service. The return of the Reader or of the several families was anxiously waited for. The opening of the door before שפך חמתך, at present meaningless, had its origin in this circumstance. On returning to the second part of the Service, the guests had too often a sad tale to tell of their experiences in the street, and filled with indignation, they gave expression to their feeling in the above verses. We continue to read these verses now, but in a different spirit. We live in peace with our neighbours, protected by the laws of the country and unmolested in the performance of our religious duties. We have nothing but feelings and thoughts of love for our fellow-men, and in reciting these verses we merely condemn the wickedness of those who seek the destruction of the people of the Lord. Our Christian neighbours may certainly join us in this condemnation. ↑
89 An omer is, according to Tradition, equal to the space occupied by 43⅙ eggs of ordinary size; it is about half a gallon. ↑
91 As the month of Iyar corresponds to some extent to May, some assert, without foundation, that the Jews hold no weddings this month, because May is held by non-Jews to be an unlucky season for marriages. Jews who refuse to celebrate marriages in May for this reason are guilty of gross superstition. ↑
92 According to the traditional interpretation of ממחרת השבת “from the morrow after the Sabbath,” the term “Sabbath” signifies “day of rest” or “festival,” and refers to the first day of Passover (comp. Lev. xxiii. 32). The Sadducees, and afterwards the Karaites, contested the correctness of this interpretation, but without success (see Babyl. Talm., Menachoth 65; and Ibn Ezra on Lev. xxiii. 15). ↑
93 The collection of these passages is called תקון לליל שבועות. A similar collection for the seventh night of Tabernacles is called תקון לליל הושענא רבא. See p. 398, note 1. ↑
94 On Sabbath the lulabh is not taken, because it might be necessary to carry it from place to place through the street (רשות הרבים), and [397]this is forbidden (see Mishnah, Shabbath i. 1 and vii. 2). For the same reason the shofar is not blown on the first day of New-year, if it happens to fall on Saturday. In the Temple, however, there was no occasion for the above apprehension; the lulabh was therefore taken and the shofar was blown on Sabbath (Mishnah, Succah iv. 1, and Rosh ha-shanah iv. 1). ↑
95 In the Temple willow-branches were placed round the altar, the shofar was blown, and the priests made then a circuit round the altar, with the lulabh in their hands, and singing part of Hallel.—The hoshaanoth refer chiefly to the redemption of Israel and the rebuilding of the Temple.—The circuit round the altar reminds us of the taking of Jericho, and strengthens our hope that in future also the Almighty will be with us, and help us through all difficulties to ultimate victory. ↑
96 The lulabh alone is mentioned in the blessing, because it is the most prominent, and the other three species seem to be its appendages.—The form על נטילת is explained by the fact that we generally hold the four species in our hand, and thus commence the mitsvah, before the berachah (see p. 329, note 2).—The three species, palm-branch, myrtle, and willow, are usually bound together by means of leaves of the palm-tree. Some used to add golden bands to these leaves (Mishnah, Succah iii. 8). ↑
97 Mishnah, Succah iv. 5.—In the Temple the shofar was sounded during the priests’ circuit round the altar. A similar custom exists in the Spanish and Portuguese Synagogues on Hoshaana-rabba.—Tradition attributed great importance to the Morning Service on Hoshaana-rabba, and made it a kind of sequel to the Service on the “Solemn Days,” as if to give another opportunity of repentance to those who had not made full use of the means of grace afforded by the Day of Atonement, before the final sentence (גמר חתימה תובה) is pronounced. The preceding evening is therefore spent by many in devotional exercises (תקון לליל הושענא רבא). Comp. p. 394.
It is an old custom to take a few extra twigs of the willow-tree on this day and keep them in one’s hand during the chanting of the hoshaanoth. These branches, when shaken or struck, lose their leaves one after the other; so do the trees from which the branches have been cut, and so also all other trees. But the rain and heat sent by God in due time give them fresh life, and they produce new leaves. A similar experience is ours. The struggle for life reduces our strength and weakens our health; cares and troubles discourage us. But faith in God and trust in His Providence renew our strength; our health improves, our cares and troubles are diminished, and we feel ourselves restored to fresh life. ↑
98 Lit. “the eighth day, a festival.”—A prayer for rain (גשם) is inserted in the Musaf-Service, and corresponds to the prayer for dew on the first day of Passover; for fine weather we pray on the first day of the Festival, for rain on the eighth day. From Shemini-atsereth to the Musaf of the first day of Passover the words משיב הרוח ומוריד הגשם “Thou causest the wind to blow and the rain to fall,” are inserted in the second paragraph of the Amidah. The words do not contain a direct prayer for rain, but a praise of Him who causes the rain to fall (גבורות גשמים), whilst the daily direct prayer for rain (ותן טל ומטר “Give dew and rain”) begins about two months later,—the time when the pilgrims that had come from distant countries to Jerusalem to the Festival were assumed to have reached their homes. ↑
99 It has always been considered a special mitsvah and honour to be called to the reading either of the last or of the first section of the Pentateuch. Those on whom this honour is conferred are called respectively חתן תורה “Bridegroom of the Law,” and חתן בראשית “Bridegroom of the first section of the Law.” In the rejoicing with the Law special efforts are made to induce the younger members of the congregation to take part. They are usually invited to join the procession with the scrolls of the Law round the Synagogue, and have also the privilege of being called to the Torah, although they are not yet thirteen years old. This and similar things are done in order to inspire our children with love for the Torah and for the study of the Torah. ↑
100 Whilst the three Festivals demanded great sacrifices of each individual Israelite—to undertake a pilgrimage to the Temple, and not to appear empty before the Lord—the “Solemn Days” demanded only abstention from work, and on one day also from food. The Sacrificial Service on the Day of Atonement concerned directly the High-Priest and the priests in the Temple, the public at large but indirectly; and if great multitudes assembled in the Temple, it was curiosity rather than duty that brought them there. More importance was therefore attached by chroniclers and historians to the three Festivals and the national gathering in and round the Temple on the Feasts of Pilgrimage than to the Day of Memorial or the Day of Atonement. The Law [401]deemed it necessary to urge on the Israelites the celebration of the former more frequently than that of the latter. When Solomon at the dedication of the Temple celebrated with the Israelites twice seven days, the first seven days probably commenced the 1st of Tishri on the Festival (1 Kings viii. 2), and the second seven days on the 15th of the month; therefore they are reckoned separately (ibid. viii. 65; 2 Chron. vii. 9, 10). Ezra, who read the Law to the Jews on the 1st of Tishri (Neh. viii. 2), which was a Holy-day (ibid. 10), read it also on the second day, which may likewise have been a special day for reading the Law, probably the Day of Atonement, and here they learnt that they were commanded to build booths for the next Festival. They must therefore have heard Leviticus xxiii., which includes the commandment concerning the fasting on the Day of Atonement. It may also be noticed that, although the commandment concerning the Day of Atonement is not mentioned in Exodus, the day is referred to as a well-known institution (Exod. xxx. 10). ↑
101 The reason Tradition assigns for this observance is as follows: After the giving of the Law Moses ascended Mount Sinai on the 7th of Sivan, and descended on the fortieth day, the 17th of Tammuz, with the tables of testimony. On the 18th he ascended again, and spent forty days in prayer for forgiveness for Israel; and ascended for the third time on the 1st of Elul, and returned on the 10th of Tishri with the Divine message, “I have pardoned in accordance with thy words of prayer.” Cherishing the hope that we may ourselves receive such a heavenly response on the Day of Atonement, we follow the example of Moses, and add these Selichoth or devotional exercises to our daily prayers, while the sound of the shofar aids in awakening us to earnest reflection and true improvement.
There are various names for these additional prayers: תחנונים “Supplications,” and סליחות “Prayers for forgiveness,” the latter being the general name for the early additional Service. Some of them have special names: פתיחה “opening” (i.e., the first prayer); פזמון “psalm,” a hymn sung or recited alternately by the Reader and the congregation; עקדה a composition referring to the binding of Isaac; תחנה “supplication,” generally at the end of the Selichoth. Prominent among these prayers is the recitation of the Thirteen Attributes of Mercy (Exod. xxxiv. 6, 7) and the “Confession of sins” (ודוי). ↑
102 Although Nisan, the month of the departure of the Israelites from Egypt, is the first month, and Passover the first of the Festivals of the year, Tishri, though the seventh month, was in many respects the beginning of the year. In the month of Tishri the Jubilee year commenced, the slaves were liberated, and landed property returned to the original owners (comp. Mishnah, Rosh ha-shanah i. 1). ↑
103 The name does, however, occur in the Mishnah as a term long in use and well known. It is impossible to decide when the name was introduced. The words ראש השנה in Ez. (xl. 1) denote the beginning of the year, including ten days or more, but do not signify “New-year.” ↑
104 The blowing of the shofar is preceded by the blessing: … ברוך אשר קדשנו … לשמוע קול שופר “Blessed art thou … who hast sanctified us by thy commandments and hast commanded us to hear the sound of the shofar.” This blessing is followed by שהחינו. ↑
105 According to Saadiah, the shofar reminds us of the following ten things with which it is directly or indirectly connected:—(1) Creation; (2) Our duty to return to God; (3) Revelation on Mount Sinai; (4) The exhortations of the Prophets; (5) Destruction of the Temple; (6) The binding of Isaac for sacrifice; (7) Imminent danger; (8) Day of Judgment; (9) Redemption of Israel; (10) Resurrection. ↑
106 In some congregations it is the custom to walk in the afternoon of New-year along the banks of a river or the sea-shore, in order to reflect on the purifying effect which water has on the body, and to be reminded that even as the body is purified by water, so ought our souls be purified by repentance and the appeal to the help and mercy of God. An appropriate passage from Micah (vii. 18–20) is recited, and the custom has received its name tashlich from the word ותשליך “and thou wilt cast,” which occurs in the passage. ↑
107 The confession of sins (ודוי) as contained in our Prayer-book is made by the whole community collectively; and those who have not themselves committed the sins mentioned in the confession regret that they were unable to prevent them from being committed by others. The form of the confession is therefore in the plural: “We have been guilty,” &c. The words אבל אנחנו חטאנו “Indeed we have sinned,” would suffice for the purpose of confession. But the long lists of various forms of sins in the sections beginning אשמנו, על חטא or על חטאים and which are repeatedly recited during the Service, help us to remember our misdoings; what has escaped our attention the first time may be revived in our memory, when we read the confession a second or third time. Especially numerous are the terms denoting sins committed with our tongue; and indeed they are numerous! And where is the person that could say that his tongue has never been employed in falsehood, or slander, or self-praise, or hasty promises, and similar offences? It is necessary that we should reflect over and over again on these vices, and on the way in which to obtain better control over our tongue, and thereby a fuller mastery over the passions of our heart. ↑