Pesach this 'n that If one mistakenly says MASHIV HARU’ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR... Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it. First Day of Pesach This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus- Matza connection, reference to Leil Shimurim, and mitzvot related to K.P. Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas) Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "command" to eat matza for seven days. Haftara: 15 p'sukim Yehoshua 5:2-6:1 The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila (which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land. 2nd day (1 Chol HaMoed) Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas) Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only. 3rd day (2 Chol HaMoed) Shabbat Chol HaMoed First Torah - seven people, 38 p'sukim Sh'mot 33:12-34:26 (Parshat KI TISA) Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow that completely, for this is impossible for any human being, but He will show Moshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, that you broke. G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, which the people of Israel are to use in prayer, and some of whose traits, we are to emulate. This is followed by a review of the three major Chagim, including mitzvot related to Pesach. 2nd Torah - MAFTIR, same as day 2 Haftara: 14 p’sukimYechezkeil 37:1-14 This portion of the NAVI is the famous prophecy of the Valley of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in His name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil (and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and forgotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T’CHIYAT HAMEITIM. There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restoration of life to the generation of the Midbar. In that way, the Haftara fits. As usual for Shabbat Mincha, we read the first part of the upcoming Parshat HaShavu’a - SH'MINI 4th day (3 Chol HaMoed) A Review of the Seder of the Seder Kadeish: Kiddush is recited over the first of the 4 cups of wine. Red wine is preferable because of the reminder of blood. Higher quality and/or person- al preference might tip the balance in favor of white wine. Most people stand for Seder Kiddush. When saying Shechyanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who have said Shechyanu at candle lighting, should not answer Amen to that bracha in Kiddush, since it might constitute an interruption.) We then sit and recline comfortably to the left for drinking the wine. Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half (ROV KOS). Grape juice is a valid substitute for wine. However, it should be used only by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury. Note: There is a light wine sold in Israel, especially for Pesach, with an alcohol content of 3-4% rather than 11% or so for regular wine. Urchatz: Wash hands with a cup, without a bracha. Required according to the rules of Ritual Purity when eating wet foods. (Applies all year round, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children.) The different items of the Seder should be explained (and discussed), not just done. Questions should be encouraged and answered. Karpas: A small piece of celery (so as not to enter into the SAFEK situation of after-bracha) (many use parsley; some use boiled potato, onion, white radish - family tradition often determines what is used) is dipped in salt water (vinegar or lemon juice). The bracha is recited. One should have in mind the maror as well, since there are questions as to whether the Maror should get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) which Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt. Yachatz: Break the middle matza. Hide larger piece for later (Afikoman), just as the Final Redemption is yet to come. Other piece is now in its proper broken form for lechm Oni. Yachatz is a curiosity, prompting questions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz focuses us on eating matza both times Magid: Over the matza (and Seder Plate) and the second cup of wine, the story of the Exodus is told in answer to the child'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 p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and Hagefen. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should TALK to their children about the stories and halachot relevant to the Seder night, and not suffice with the recitation of the Hagada. The meal is an excellent time for this. Rachatz: RACHATZ (rhyming with URCHATZ and YACHATZ) or RACHTZA (which rhymes with MATZA). At this point, we have a full formal NETILAT YADAIM with bracha. Ideally, there should be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the upcoming elements of the Seder to avoid talking during, although talking about the topic at hand is not considered an interruption and may be done.) Motzi-Matza: The 2½ matzot are taken in hand and the bracha HAMOTZI LECHEM MIN HAARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva- matza - but one of the whole matzot is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer AMEN to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA.Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three. Practical suggestion for comfortable reclining if you are sitting on a standard dining room chair without arms. rotate your chair 90° clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voilà - comfortable HASEIVAT SMOL. Maror: A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the mitzva-bracha, as a reminder of bitter slavery - hence, no reclining. The Talmud Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the “punch” people remember from the horseradish days. Seriously, lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce takes getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza). Korech:Combine a piece of the bottom matza with another portion of maror to make the "Hillel Sandwich" which commemorates the command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZECHER L.MIKDASH K'HILLEL passage before eating the KOREICH, some suggest saying it after the KOREICH is eaten, so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together. Shulchan Orech: We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten ,AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga. Tzafun: As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is 12:40pm, Israel Summer time. There is "on whom to rely" to pass the midnight deadline for Afikoman, especially if rushing will "spoil" the flow of the Seder. Bareich: Birkat HaMazon is recited over the third cup of wine. Forgetting YAALE V'YAVO invalidates benching; repeat the whole thing. If a MEZUMAN is present, the Seder Leader should lead the benching rather than giving it to someone else (as one would ordinarily do). Here’s another example (Benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don’t do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremony to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal). Hallel: The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service). Nirtza: We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder. Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'atMitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH’MA of the morning). One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and then you can really fulfill the concept of: “And he who expands the telling about Y’TZI’AT MITZRAYIM, this is praise-worthy. There are opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment of the mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause one to either rush the Afikoman or miss the CHATZOT deadline.The Hard copy of TT contains the full text of Candle lighting for Shabbat and Yom Tov, Kiddush for Shabbat and Yom Tov and Havdala. A Sefirat Ha'omer chart. L'SHANA HABA B'YERUSHALAYIM HAB'NUYA Amirat Seder Korban Pesach In the time of the Beit HaMikdash (past & future), the Korban Pesach was offered on the 14th of Nissan after the afternoon Tamid (daily sacrifice). Based on “(the words of) our lips will take the place of the bulls”, it is appropriate that all G-d-fearing people occupy themselves with the “Procedure of the Korban Pesach”after davening Mincha on Erev Pesach - as follows... (the hard copy of TT has the full Hebrew text) Following the Tanach texts, there is a description of the actual Korban Pesach procedure in the Beit HaMikdash. Here is an English translation of that passage. You can find it in Hebrew in some Siddurim and Hagadot. SEDER KORBAN PESACH KP is brought from unblemished male lambs and goats within their first year, and are slaughtered anywhere in the AZARA, AFTER the Tamid is completed and the Menora is tended to. KP is not brought if any member of “the group” has chametz in his possession. KP is slaughtered (even by a non-kohen) and the blood of Shchita is received by a kohen in a sacred vessel. There were lines of kohanim from each “Shchita station” to the Mizbei’ach, each kohen with either a gold or silver vessel (within a row, all the vessels were the same; it was considered more attractive that way).The vessels did not have flat bottoms to prevent them from being put down, which might allow the blood to congeal before reaching the Mizbei’ach, thus invalidating the korban. In assembly-line fashion, the first kohen handed the vessel with the blood to the second kohen in line and received from him an empty vessel. The second kohen passed the blood to the next in line and received an empty vessel. And so on, until the kohen near the Mizbei’ach poured the blood on the base of the Mizbei’ach and handed the empty vessel back to the kohen next to him. Then the KP was hung from hooks or from poles supported by one’s shoulder and the shoulder of his fellow, and it was skinned (on Shabbat, the whole skin was not removed). Certain innards and fats were removed from the animal, placed in a sacred vessel, salted and placed on the fire of the Mizbei’ach. (The timing for HEKTEIR CHALAVIM, as it is called, was different when EP was Shabbat.) Other innards were removed and cleaned (with differences if EP is Shabbat), to be roasted alongside the KP. KP was brought in three shifts, none with fewer than 30 people. After the first shift entered the AZARA, the doors were locked. During the bringing of KP, Leviyim sang Hallel. If necessary, they repeated it, and again, until the shift was done. For each Hallel, kohanim blew the Silver Trumpets. When the shift was done,the people were let out of the Azara and the next shift was admitted. So too for the third shift. After all KP were brought, the floor of the Azara was flooded and washed - even on Shabbat. Roasting of KP does not “push aside” Shabbat. When EP is Friday, roasting must be done BEFORE Shabbat. When EP is Shabbat, roasting (and even bringing the KP from Har HaBayit to the place where it will be eaten) waits until AFTER Shabbat. The animal and those innards removed but not placed on the Mizbei’ach are placed on a wooden skewer from a pomegranate tree and put inside the oven, with the heat below. When EP is a weekday, a Korban Shlamim known as CHAGIGAT YUD-DALET is also brought (only when people are TAHOR) – from cow, goat, or sheep, male or female, any age – and is eaten as the main dish at the Seder so that the KP will be AL HASOVA, when satisfied (but not stuffed). This is the procedure for the KP and Chagiga (which are symbolized on our Seder plates by the Z’RO’A and EGG respectively). When we say Seder Korban Pesach, we should have in mind CHURBAN BEIT HAMIKDASH (the destruction of the Temple) AND be filled with prayerful anticipation for the next Beit HaMikdash (these are opposite sides of the same coin). Saying Amirat Seder Korban Pesach at the “proper” time on Erev Pesach, can count in “Heaven” (so to speak) as if we actually brought KP in the Beit HaMikdash, may it be built soon in our time, AMEN. [The Parshat
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