A review of the Seder of the Seder

Kadeish

Kiddush is said over the first of the Four Cups. Most people stand for Seder Kiddush (even if they usually sit for Kiddush). When saying SHE'HE'CHE'YANU, have in mind the Yom Tov and the mitzvot of matza, Haggada, and the 4 Cups. (Women who make their own Kiddush should say SHE'HE'CHE'YANU with Kiddush, not with candles. Those who hear Kiddushfrom someone else, may say SHE'HE'CHE'YANU with candles, but should then not say AMEN to SHEHECHEYANU in Kiddush, as it might be considered an interruption between Kiddush and the first sip of wine.) We then sit and recline comfortably to the left side and drink the wine (even those who usually stand). Unlike regular Kiddush, for whicha hefty sip can suffice, at the Seder (for each cup), one should drink the whole cup, or at least the majority of the cup. Grape juice is a valid - but non-preferred - substitute for wine. It should be used by those who can't handle wine and a Seder at the same time. Diluting wine with grape juice (but not with water)is better than straight grape juice. Part of the definition of Freedom "requires" alcoholic content.

U'r'chatz

Wash hands, with cup but without bracha (in some families, only the Seder leader washes). Required according to the rules of ritual purity when eating wet foods. This washing is one of the things done to arouse the child's curiosity.

Karpas

A small piece of celery (or other green vegetable; some use boiled potato, onion, etc. - family custom determines) is dipped in salt water (or vinegar). The bracha Borei Pri HaAdama is said. One should have in mind the Maror as well. Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a furthersign of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the freedom waters of Yam Suf.

Yachatz

We next break the middle matza and hide the larger portion for later (Afikoman), just as the Final Geula is yet to come. Some also see this as a "poor person's or slave's act", having a small quantity of food, but only eating a portion of it now and saving the remainder for later. The act of "breaking bread" but not eatingit (now) is also meant to stimulate the curiosity of the questioning child. The remaining piece - over which the Magid portion is recited - is now in its proper broken form - LECHEM ONI, bread of poverty, bread of affliction...

Magid

Over the matza and the second cup of wine, we tell of the Exodus in answer to children's questions. Real questions should be encouraged, in addition to the traditional MA NISHTANA, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected Torah p'sukim,the first installment of Hallel is sung. The second cup of wine follows the "Redemption" bracha and HaGafen. In some homes, the Seder leader reads (and explains) the Haggada and the rest of the celebrants listen. It seems that +n most families, everyone says the Haggada (more or less) together, with a healthy dose of divreiTorah and explanations thrown in by everyone. Either way, parents/grandparents should also TALK to their children.

Rachatz

At this point, we wash a regular N'tilat Yadayim, with a bracha. It is proper that there be no talking from this point until after the Hillel sandwich. (It is advisable to spend a few moments before washing to explain the several upcoming elements of the Seder.) Talking "to the point", if necessary, after washing is permitted.

Motzi

The 2½ matzot are taken in hand and HAMOTZI is said. The two whole matzot (top & bottom) serve as LECHEM MISHNA, as is proper for a Yom Tov meal. The broken piece is the mitzva of the night. Some salt the Motzi; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishnashould answer AMEN to the leader's HaMotzi, even if they will be saying their own "Matza" bracha.

Matza

Without delay, put down the bottom matza, and say ...AL ACHILAT MATZA on the whole and half. When saying the bracha, one should have in mind this first matza, the matza of Koreich, and the Afikoman at the end of the meal. Opinions vary, but approx. 2/3 of a square machine matza (or an equivalent amount of hand matza) will satisfy the Torah's requirement of a "KAZAYIT". There is a custom to have a portion of matza from each of the whole piece and the broken. If one has his own 3 matzot to start with, this custom can be followed. About ahalf of the top-whole square and the broken piece will more than cover the requirement and the custom. The custom does not "apply" to people without their own 3 matzot. One must recline to the left while eating the matza, as a symbol of freedom. One set of matzot will not suffice for the requirements of all Seder participants.Either each person should have his own set of 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the piece of the "Ceremonial" matza one receives from the Seder leader.

Maror

A KAZAYIT of maror (lettuce leaves or stalks, or horseradish) dipped in Charoset is eaten - without reclining - following the bracha - as a reminder of bitter slavery. The Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce an excellent reminder of the life ofour ancestors in Egypt. Some use a small amount of grated horseradish (not from a jar, since that is pickled in vinegar and invalid for the mitzva) wrapped in a lettuce leaf. Maror is a rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status as an accompaniment to the KorbanPesach.

Koreich

A KAZAYIT of the bottom matza is eaten together with another KAZAYIT of maror to commemorate the Torah's command to eat the Korban Pesach together with matza and maror. Some dip Koreich in Charoset; some don't. Some recline; some don't. Some say ZEICHER L'MIKDASH before; some say it after eating the Koreich.

Shulchan Oreich

We now partake of the festive meal, which should be an integral part of the Seder, not a food break. Now is the perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many begin the meal with egg (from the Seder plate or elsewhere) and salt water. Care must be taken notto stuff oneself at the Seder, since the Afikoman (like the Korban Pesach it commemorates) must be eaten AL HASOVA - when satiated but not stuffed.

Tzafun

Afikoman commemorates the Korban Pesach and/or the matza that was eaten with the K.P. at the end of the meal. A KAZAYIT (some take two K'ZEITIM) of matza is eaten while reclining. The Afikoman should be completed before halachic midnight - 11:43pm (still winter time) this year, for Jerusalem.

Bareich

Birkat HaMazon is said over the third cup of wine. Forgetting Yaale V'Yavo requires repeating the benching. Slightly different rules for remembering the omission while still in the Rachem-U'v'nei bracha or right after it, but before continuing.

Hallel

The fourth cup is filled and Hallel is completed. The "other" Hallel is also said, as are other songs of praise from davening. A fifth cup is filled - Eliyahu's Cup - which represents the fifth term of redemption, the coming of the Moshiach, and the building of the third Beit HaMikdash. Most people leave this cup undrunk,just as the fifth verse (from the Bikurim portion) is currently left un-"darshened" since we have not yet been blessed with peace and tranquility in Eretz Yisrael, with all Jews here, etc. This sentiment is summed up by our prayerful statement - L'SHANA HABA'A BIRUSHALAYIM HAB'NUYA - next year in rebuilt Jerusalem. Whendrinking the fourth cup, we should make sure to have at least a full R'VI'IT so that the after-bracha can be said without doubt.

Nirtza

We conclude the Seder with songs and poems which speak of miracles, Divine protection, and justice. This portion of the Haggada, which seems to have been added later in history, speaks of the broader picture - not just about Pesach, but about all of Jewish Life and History.

Some have the custom to read SHIR HASHIRIM after the Seder.

Chametz times for Erev Pesach

1. Deadline for eating Chametz according to Ashkenazim - 9:07am

2. Deadline for eating Chametz according to S'faradim - 8:45am

3. Deadline for possession, benefit other than eating, burning, according to Ashkenazim - 10:25am

4. For S'faradim - 9:57am

5. Chatzot (halachic noon) - 11:43am

1 and 2 are the end of 4 hours, 3 and 4 are the end of the fifth hour, based on two different methods of calculation.

Explanation of Chametz times(look to the left and down a bit)

The Torah prohibits Chametz (eating, other benefit, possession) on Pesach itself. The Torah also forbids Chametz on Erev Pesach, after halachic noon. Our Sages z"l added a one hour safety margin for possession and use other than eating and a two hour margin for eating Chametz.

The Ashkenazi times are calculated according to the M"A (Magen Avraham), which is the stricter (i.e. earlier) of the two common opinions employed (the other being that of the GRA). M"A times are calculated based on the day running from dawn to stars out. The GR"A times count the day from sunrise to sunset (swiftly flow the years). M"A times in the morning are always earlier than those of the GR"A and for Chametz deadlines, M"A times are used.

S'faradim are even stricter (i.e. earlier) because times are calculated from the same or similar dawn and an earlier stars-out.

Or something like that. Whatever. Just keep an eye on the times to avoid problems.

Some authorities who recommend burning Chametz specifically during the fifth hour and not earlier. In other words, while Chametz may be eaten, eat it. Only when eating is forbidden does one destroy it by fire.

What's the Story?

No, not of the Exodus, of this trippple TT. We're keeping it to 10 pieces of paper (that's sort of 40 pages), because the machine that collates and folds 60% of TT can only handle 10 pages. And the human beings who collate and fold the other 40% also have difficulty with too many pages. Not to mention the people who distribute and deliver TT. A regular sheet of A4 size paper weighs 5 grams. A TT of 24 pages (6 pieces of paper) weighs 30g. A pack of 40 TTs then weighs a kilo 200g. The main Raanana delivery, for example, would weigh almost 10 kilo. This week's package will weigh 16 kilo. Har Nof's main shipment regularly weighs in at more than 13 kilo. This week it's up well over 20 kilo. This week's whole printing of TT weighs in at 375 kilo, give or take a couple of grams here and there. Then again, no one has to carry the whole thing.

So this issue have some Tzav stuff, a piece on Shabbat HaGadol, some Pesach material (not as much as I wanted to have), and a short summary of Shmini.

As long as I'm using this page 18 to talk about different things, let me say to you, dear reader of Torah Tidbits, that a lot of people work very hard to produce and deliver it every week. From my side (Phil), I know how annoying spelling mistakes and typos are. But things slip by at 3:00am and conditions aren't always ideal. Most of the people who work hard for TT would be upset if I named them and thanked them in too mushy a way. So I won't but I will. I won't mention names, but I will say thank you and Kol HaKavod for the devotion and Herculean efforts.

On another note, look at the ad at the bottom of the next page. If it is Shabbat or Yom Tov, then look without relating to the commercial aspect. I love all TT sponsors. But sometimes I get extra-excited about a product or service that becomes part of the TT family. Supergoal. Do you know what that is? It's Nok-Hokey. Real, wood, nok-hockey like some of us remember from our childhood. I have a set. I love it. It's fun for the whole family and it is wonderfully nostalgic for some of us. If you know what I mean then you know what I mean. If not, then I probably couldn't explain it to you. Ever since my shop teacher at CHY punished my class by not allowing us to make nok-hockey sets (I have a nice lamp and a funny wooden bird, but they are not the same), I've been dreaming of one. And now my dream came true. If you are a nok-hockey person, and you want to know more about the product or tournament, give me a call at the Israel Center. Who knows? Maybe stoop ball or box baseball will make a comeback.

Back to TT. The insert will hopefully be useful for a review of certain Seder items and then as a handy S'firat HaOmer chart. If you want extra copies, come by the Center, while supplies last.

Let's finish off this issue (this is the last page to be worked on) with another Seder comment.

The Seder experience is not supposed to be just on that one night. Think of the Seder as a model lesson that we can learn from and put into action at our Shabbat table every week (if not every day). It is well proven that answers to questions are received for better than lectures. We see it at the Seder, but we can experience it throughout the year. It is nice to have divrei Torah at the Shabbat table. But you should try some interactive education at the table with children and gusts as well. Just as each type of "child" from the Hagada is supposed to be answered on his own level, so too should this be SOP (standard operating procedure) throughout the year.

Nissan's Twofold Message

I'd like to turn a passage of the Hagada around a bit, and use it in an unusual manner, to help make a point. This is not what it was meant to say; I'm just borrowing it for my own purposes.

When analyzing the command of V'HI'GADTA L'VINCHA... (and you shall tell your child), the Hagada suggests that the mitzva should be begun from Rosh Chodesh Nissan. No, answers the Hagada, the pasuk says BAYOM HAHU, on that day, the day of Pesach. (The Hagada then pins down the mitzva-time to the Seder night when matza andmaror are before us. This part is irrelevant for the point expressed here.)

Let us say that the telling of the miraculous events of the Exodus is reserved for the Seder table. There is a lesson that has to be conveyed to our children, perhaps even before the lesson of the miracles. To borrow an analogy from baseball, in honor of the opening of the '98 MLB season and in honor of Rabbi Aaron Rakeffet,who recently gave a beautiful Hashkafa shiur based on lessons we can learn from baseball, think of a batter who hits a blistering drive down the third base line for a "certain" double. He arrives at second base with time to spare, only to be tagged out for not having touched first base. You can't get to second base untilyou've touched first.

We cannot understand or appreciate G-d's miracles unless we first under stand and appreciate (at least some what) G-d's "natural" Creation.

YACHOL MEI'ROSH CHODESH? Perhaps from Rosh Chodesh Nissan? YES. That's when a special mitzva begins, the saying of BIRKAT ILANOT, the Bracha for Trees.

Shulchan Aruch Orech Chaim 226 says that when one sees (fruit) trees in blossom during Nissan, he should say the following bracha. The Bracha can be said only once a year, and our practice is not to say it before Nissan, even if one sees fruit tree blossoms before that month.

BARUCH ATA ADONAI ELOHEINU MELECH HA'OLAM

SHELO CHISAR BA'OLAMO DAVAR (some say KLUM)

U'VARA VO BRI'OT TOVOT V'ILANOT TOVIM

L'HANOT BAHEM B'NEI ADAM.

It is preferable to say the bracha on more than one tree. It is extra special to say it on many trees.

The bracha is not said on flowering shade trees, only on fruit trees. And only before the flowers fall and the fruit starts to grow.

Our Sages composed our brachot and set down halachic guidelines for saying them. We look at what they did, and we can try to figure out what points they were trying to make.

When they singled out wine, for example, and gave it a special unique bracha, they were telling us that wine is indeed more special than any other beverage, that it has a higher status than the grape from which it came, and above all other fruits as well. The use of wine in the Beit HaMikdash is but one factor that is calledto our attention when pondering the specialness of wine.

In the case under discussion here, we have a clear picture of the status that Chaza"l assigned to the tree. They chose to acknowledge the distinction between the fruit of the tree and the fruit of the ground. They did not have to make such a distinction. But they did. They composed a special bracha for seeing magnificentforests. And they composed this once a year bracha. The text of the bracha, the rules that govern its recitation, the very existence of the bracha, all testify to the special element of Creation and Nature that is the Tree. the Biblical accounts of the Creation of the third day, the episodes of the trees in Gan Eden, themitzva prohibiting the cutting down of fruit trees in time of siege, all reinforce the point.

Birkat Ilanot makes a strong acknowledgement of appreciation of G-d's gift. The tree serves humankind well. It provides us with fruit, medicines from leaves, bark, and roots, it restores oxygen to the air that we breathe, shades us from the sun, it prevents soil erosion, gives us wood and paper, rents out living space tovarious animals, birds, and insects. And it does (at least) one more thing. Before it prepares its fruit for us, it favors us with a beautiful display of flowers, to delight our senses of sight and smell.

This is what we are thanking G-d for on a nice balmy day in Nissan when we say, with kavana and physical and spiritual joy, the Birkat Ilanot.

This then, can be the first of the two major messages of Nissan. Before we tell about the miracles and wonders of the Plagues and the Exodus, before we acknowledge and praise G-d for His kindnesses of the supernatural type, we joyously express our appreciation of Him for His greatest kindnesses — Creation, Nature, Life.

As Rabbi Cardozo likes to put it: We must understand and appreciate the nature of miracles, but no less so, must we understand and appreciate the miracle of nature.