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\u05d9\u05d7 \u05e3\u05e1\u05d5\u05d9 \u05d3\u05d5\u05e2 \u2013 \u05d7\u05e1\u05e4 \u05dc\u05e9 \u05d4\u05d3\u05d2\u05d4

Haggadah based on the Teachings of Harav Yosef Dov Soloveitchik Zatza"l
Collected and semi-edited by Rabbi Ari Kahn
This is an unfinished work in progress, much of the material was collected from other
students of the Rov, or from tapes ofshiurim. Perhaps one day this work will be
completed, in interim I am allowing limited access so people can learn the Torah of
Morenu Harav Zatza"l.
If you have any comments or observations \u2013 please contact me
Adk1010@gmail.com

(Korban pesach to be added)
\u05e8\u05d3\u05e1\u05d4 \u05d9\u05e0\u05de\u05d9\u05e1
1. seder
The wordsede r is interesting and deliberate.
On Pesach the Rambam uses the word\u05e8\u05d5\u05d3\u05e1 to describe the obligation
of the night:
\u05d1\u05de\u05e8
"
\u05dd
\u05ea\u05d5\u05db\u05dc\u05d4
\u05e5\u05de\u05d7
\u05d4\u05e6\u05de\u05d5
\u05e7\u05e8\u05e4
\u05d7
\u05d4\u05db\u05dc\u05d4
\u05d0
\u05e8\u05d5\u05d3\u05e1
\u05d0\u05d5\u05d4 \u05da\u05db \u05e8\u05e9\u05e2 \u05d4\u05e9\u05de\u05d7 \u05dc\u05d9\u05dc\u05d1 \u05d5\u05dc\u05d0 \u05ea\u05d5\u05d5\u05e6\u05de \u05ea\u05d9\u05d9\u05e9\u05e2
\u05e1\u05d5\u05db \u05df\u05d9\u05d2\u05d6\u05d5\u05de \u05d4\u05dc\u05d7\u05ea\u05d1 :

\u05df\u05de\u05d6\u05d5 \u05dd\u05d5\u05d9\u05d4 \u05e9\u05d5\u05d3\u05e7 \u05d5\u05d9\u05dc\u05e2 \u05e8\u05de\u05d5\u05d0\u05d5 \u05df\u05e4\u05d2\u05d4 \u05d9\u05e8\u05e4 \u05d0\u05e8\u05d5\u05d1 \u05da\u05e8\u05d1\u05de\u05d5 \u05d3\u05d7\u05d0\u05d5 \u05d3\u05d7\u05d0 \u05dc\u05db\u05dc \u05da\u05d5\u05e8\u05e2 \u05df\u05d7\u05dc\u05e9 \u05df\u05d9\u05d0\u05d9\u05d1\u05de\u05d5 ,\u05d5\u05d9\u05d3\u05d9 \u05dc\u05d8\u05d5\u05e0\u05d5 \u05dd\u05d9\u05d3\u05d9 \u05ea\u05dc\u05d9\u05d8\u05e0 \u05dc\u05e2 \u05da\u05e8\u05d1\u05de \u05da\u05db \u05e8\u05d7\u05d0\u05d5 ,\u05d4\u05ea\u05d5\u05e9\u05d5 \u05d4\u05d2\u05d9\u05d2\u05d7 \u05e8\u05e9\u05d1\u05d5 \u05d7\u05e1\u05e4\u05d4 \u05e9\u05d1\u05db \u05dc\u05e9 \u05d5\u05e4\u05d5\u05d2\u05d5 \u05ea\u05e1\u05d5\u05e8\u05d7\u05d5 \u05d4\u05e6\u05de\u05d5 \u05e8\u05d7\u05d0 \u05e7\u05e8\u05d9\u05d5 \u05e8\u05d5\u05e8\u05de \u05d5\u05d9\u05dc\u05e2\u05d5 \u05e8\u05e9\u05d1 \u05d9\u05e0\u05d9\u05de \u05d9\u05e0\u05e9 \u05df\u05d7\u05dc\u05e9\u05d4 \u05dc\u05e2 \u05df\u05d9\u05d0\u05d9\u05d1\u05de \u05d4\u05d6\u05d4 \u05df\u05de\u05d6\u05d1\u05d5 ,\u05e8\u05e9\u05e2 \u05d4\u05e2\u05d1\u05e8\u05d0 \u05dd\u05d5\u05d9 \u05dc\u05e9 \u05d4\u05d2\u05d9\u05d2\u05d7\u05dc \u05e8\u05db\u05d6 \u05d3\u05d7\u05d0\u05d5 \u05d7\u05e1\u05e4\u05dc \u05e8\u05db\u05d6 \u05d3\u05d7\u05d0.

The use of the termseder can be compared and contrasted with many tasks of the Kohen Gadol on Yom Kippur, where the Rambam utilizes similar language.

\u05d3 \u05e7\u05e8\u05e4 \u05dd\u05d9\u05e8\u05d5\u05e4\u05d9\u05db\u05d4 \u05dd\u05d5\u05d9 \u05ea\u05d3\u05d5\u05d1\u05e2 \u05ea\u05d5\u05db\u05dc\u05d4 \u05dd"\u05d1\u05de\u05e8
\u05e8\u05d3\u05e1
\u05d0\u05d5\u05d4 \u05da\u05db \u05d4\u05d6 \u05dd\u05d5\u05d9\u05d1\u05e9 \u05dd\u05d9\u05e9\u05e2\u05de\u05d4 \u05dc\u05db
\u05ea\u05de\u05d5\u05e8\u05ea\u05dc \u05df\u05d9\u05e1\u05d9\u05e4\u05de \u05d4\u05dc\u05d9\u05dc\u05d4 \u05ea\u05d5\u05e6\u05d7\u05db :
\u05dc\u05db\u05d1 \u05df\u05d9\u05e9\u05d5\u05e2\u05e9 \u05da\u05e8\u05d3\u05db \u05d7\u05d1\u05d6\u05de\u05d4 \u05ea\u05d0 \u05df\u05d9\u05e0\u05e9\u05d3\u05de\u05d5 \u05d4\u05db\u05e8\u05e2\u05de\u05d4 \u05ea\u05d0 \u05df\u05d9\u05e8\u05d3\u05e1\u05de\u05d5 ,\u05df\u05e9\u05d3\u05d4
...\u05d3\u05d9\u05de\u05ea\u05d4 \u05ea\u05d8\u05d9\u05d7\u05e9\u05dc \u05d5\u05e2\u05d9\u05d2\u05d9\u05e9 \u05d3\u05e2 \u05d5\u05e0\u05e8\u05d0\u05d9\u05d1\u05e9 \u05e8\u05d3\u05e1\u05d4 \u05dc\u05e2 \u05dd\u05d5\u05d9

A close reading of the Rambam indicates that while on Yom Kippur there is a series of several actions whose performance constitutes one Mitzva, on Pesach there are many independent mitzvot. Why, then, does the Rambam use the term \u201csidur\u201d? This terminology indicates that there is one major mitzva on this night, and numerous satellite mitzvot. The goal is to link the satellite mitzvot with the major mitzva. Telling the story of

1
the Exodus is the main commandment. One example of an auxiliary
commandment is eating the matza.
On the night of Pesach we have an obligation to eat matzah:
\u05d1 \u05b6\u05e8\ue000\u05b6 \u05b8\ue001
\ue002\u05dc\u05b0\u05db\u05d0\u05b9\ue003
\u05ea\u05b9\ue004\u05b7\u05de
[
\u05ea\u05d5\u05de\u05e9
\u05e7\u05e8\u05e4
\u05d1\u05d9
:
]\u05d7\u05d9

We also have an obligation to tell the tale of the Exodus. The crux of the issue is that eating matzot must be linked with the Story of the Exodus. This is the purpose of the seder: to link the auxiliary mitzvot with the main mitzvah of the night. This idea is encapsulated later in the Haggadah:

\u05b8\u05da\u05d9\u05b6\u05e0\u05b8\u05e4\u05b0\u05dc \u05dd\u05d9\u05d7\u05b4\u05b8\ue005\u05bb\u05de \u05e8\ue006\u05e8\u05b8\u05de\ue002 \u05d4\u05b8\ue004\u05b7\u05de \ue007\u05b5\u05d9\ue007\u05b6 \u05d4\ue000\u05b8\ue007\u05b8\u05b0\ue001 \u05d0\u05b8\ue008\u05b6\u05d0 \u05d9\u05b4\ue003\u05b0\u05e8\u05b7\u05de\ue009 \u05d0\u05b9\u05dc \u05d4\u05b6\u05d6 \u05e8\ue002\u05d1\ue000
\u05b2\u05b7\ue001:
\u201c \u2018For this\u2019 is said only when one has matza and maror set before them.\u201d
The matzah and maror (and the Pesach sacrifice, in its time) are part of
the story of the Exodus.
If the Kohen Gadol performs any part of the Yom Kipur ritual service out
of the specified order, he disqualifies the entire process. Does the term
seder, when used in connection with Pesach, also stipulate a specific

order which must be followed? May a person fulfill his obligations on the
night of Pesach by performing the Mitzvot connected with the third cup
of wine on the second, and the obligations associated with the second cup
of wine on the third cup? For example, would someone who ate their
festive meal and recited Bircat Hamazon on a cup of wine, and only
afterwards recited the Haggadah on another cup of wine, fulfill his
obligations? Would it be permissible to make kiddush and then proceed to
eat matza, maror and koreych, and only afterwards to recite the Haggada?
Even though the mitzvot were performed out of order, the obligation to
eat matzah and marror on the night of the Fifteenth of Nisan has been
fulfilled in such cases. However, the other facet of the mitzvah will be
missed: that of Pesach Matzah U\u2019Maror as part of the obligation ofSipur

Yetziat Mitzrayim (see below, section 82, for a discussion of Raban
Gamliel\u2019s statement, \u05d0\u05dc \u05d7\u05e1\u05e4\u05d1 \u05d5\u05dc\u05d0 \u05dd\u05d9\u05e8\u05d1\u05d3 \u05d4\u05e9\u05dc\u05e9 \u05e8\u05de\u05d0 \u05d0\u05dc\u05e9 \u05d9\u05de \u05dc\u05db
\u05d5\u05ea\u05d1\u05d5\u05d7 \u05d9\u05d3\u05d9 \u05d0\u05e6\u05d9).
Thus, if someone made Kidddush and then ate matzah and maror, without
telling the story of the Exodus, the matzah would lack the aspect of
lechem oni, \u2018bread upon which many things are told\u2019:
\u05d0 \u05d3\u05d5\u05de\u05e2 \u05d5\u05dc \u05e3\u05d3 \u05dd\u05d9\u05d7\u05e1\u05e4 \u05ea\u05db\u05e1\u05de \u05d9\u05dc\u05d1\u05d1 \u05d3\u05d5\u05de\u05dc\u05ea
\u05d1\u05d9\u05ea\u05db \u05d9\u05de
\u05dd\u05d7\u05dc
\u05d9\u05e0\u05d5\u05e2
\u05d9\u05e0\u05d5\u05e2 ?\u05d9\u05e0\u05e2 \u05df\u05e0\u05d9\u05e8\u05e7 \u05d9\u05de :\u05d9\u05dc\u05d9\u05dc\u05d2\u05d4 \u05d9\u05e1\u05d5\u05d9 \u05d9\u05d1\u05e8\u05d5 - .\u05d1\u05d9\u05ea\u05db \u05d9\u05e0\u05e2
:\u05dc\u05d0\u05d5\u05de\u05e9 \u05e8\u05de\u05d0\u05d3 ,\u05dc\u05d0\u05d5\u05de\u05e9\u05d3\u05db - \u05d9\u05e0\u05d5\u05e2 \u05d4\u05d9\u05d1 \u05df\u05e0\u05d9\u05e8\u05e7\u05d3 \u05d9\u05d0\u05d4 :\u05d0\u05d1\u05d9\u05e7\u05e2 \u05d9\u05d1\u05e8\u05d5 - .\u05df\u05e0\u05d9\u05e8\u05e7
.\u05d4\u05d1\u05e8\u05d4 \u05dd\u05d9\u05e8\u05d1\u05d3 \u05d5\u05d9\u05dc\u05e2 \u05df\u05d9\u05e0\u05d5\u05e2\u05e9 \u05dd\u05d7\u05dc - \u05d9\u05e0\u05e2 \u05dd\u05d7\u05dc
Rashi is quite specific regarding the things that must be said:
2
\u05d0 \u05d3\u05d5\u05de\u05e2 \u05d5\u05dc \u05e3\u05d3 \u05dd\u05d9\u05d7\u05e1\u05e4 \u05ea\u05db\u05e1\u05de \u05d9"\u05e9\u05e8
.\u05d4\u05d3\u05d2\u05d4 \u05d5\u05d9\u05dc\u05e2 \u05dd\u05d9\u05e8\u05de\u05d5\u05d0\u05d5 ,\u05dc\u05dc\u05d4\u05d4 \u05ea\u05d0 \u05d5\u05d9\u05dc\u05e2 \u05dd\u05d9\u05e8\u05de\u05d5\u05d2\u05e9 - \u05dd\u05d9\u05e8\u05d1\u05d3 \u05d5\u05d9\u05dc\u05e2 \u05df\u05d9\u05e0\u05d5\u05e2\u05e9

One must say the Haggadah and recite the Hallel over the matza. By using the matzah in this fashion it becomes part of the seder. Moreover, the actual eating of matzah must come between these two sections of the seder- after the story of the Exodus, and before the Hallel. (Shiur date:

3/18/75 Nordlicht tape. #5186)

Changing the order of events in thesede r would rob the constituent
elements of the aspect of Baavur Zeh Lo Amarti and would no longer
reflect the opinion brought by Rabbi Akiva in the name of Shmuel,

Lechem Oni, lechem she\u2019onim alav dvarim harbe (bread of "Oni"
translated as bread upon which we answer and transmit many ideas, i.e.
sippur y'tziat Mizrayim, the story of the Exodus). As in Rashi\u2019s

interpretation of Lechem Oni as \u201clechem upon which we recite Hallel
and the Haggadah\u201d, Matzah becomes a part of the Seder only when it is
preceded by the Haggadah, sipur y'tziat Mizrayim, and followed by the
praise and thanksgiving ofHallel.

\u05df\u05d7\u05b8 \u05b0\u05dc\ue007\u05bb .\u05b0\u05da\u05b5\u05e8\ue006\ue00a .\u05e8\ue006\u05e8\u05b8\u05de .\u05d4\u05b8\ue004\u05b7\u05de .\u05d0\u05d9\u05b4\u05e6\ue006\u05de .\u05d4\u05b8\u05e6\u05d7\u05b0 \u05b8\u05e8 .\u05d3\u05d9\u05b4\u05d2\u05b7\u05de .\u05e5\u05d7\u05b7\u05b7\u05d9 .\u05e1\u05b7\ue00b\u05b0\u05e8\u05b7\ue00a .\u05e5\u05d7\u05b7\u05b0\u05e8\ue002 .\u05e9\ue00c\u05b5\u05e7\u05b7
:\u05d4\u05b8\u05e6\u05b0\u05e8\u05b4\u05e0 .\u05dc\u05b5\ue008\u05b7\u05d4 .\u05b0\u05da\u05b5\u05e8\u05b8\ue001 .\u05df\ue002\u05e4\u05b8\u05e6 .\u05b0\u05da\u05b5\u05e8\ue006\u05e2
\u05e9\ue00c\u05b5\u05e7\u05b7
2. Four cups

The Gemara (Psachim 117b) says that the Rabbis enacted the requirement for four cups as symbols of freedom (derech herut), and we associate a distinct mitzva with each cup: Kiddush, Haggadah, Bircat Hamazon and Hallel. We may take one of two approaches to this statement. The first approach stems from the fact that neither Kiddush nor Bircat Hamazon are restricted to Pesach night. The most that Pesach adds above every Shabbat or Yom Tov is two brachot (Ga\u2019al Yisrael and Hallel). Chazal \u201cborrowed\u201d two Brachot, Kiddush and Bircat Hamazon, for two of the four cups. Kiddush and Bircat Hamazon have nothing to do with sippur Yetziat Mizrayim, rather they are simply included in the total of four cups.

The second approach is that on Pesach night a special transformation
takes place: At the seder, Kiddush becomes a part of sippur yetziat
mizrayim. When we make Kiddush on this particular night, we are in fact
fulfilling two distinct mitzvot: First, the general mitzvah of Kiddush,
based on the commandment to sanctify the Sabbath\u201cet yom ha\u2019shabbat
l'kadsho\u201d,(Shmot 20,8) which applies to Shabbat and to festivals which
are called \u201cshabbatot Hashem\u201d. The second Mitzvah is that ofsippu r
yetziat Mizrayim, which is conveyed both as a commandment to tell our
children (\u201cV\u2019higadta l\u2019bincha\u201d, Shmot 13, 8) or to remember and take
note of the day upon which we were redeemed from Egypt (\u201cZachor et
3
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