we pray that Hashem destroy those few nations who refuse to accept His kingship so that their incorrigibility does not delay the final redemption. Rav Simcha Rabinowitz quoted the Maharal of Prague who explained that the kos shel Eliyahu should in fact be more honorific than the arba kosot as it reflects our desire and prayer for the final redemption. PROMPT: The world has seen the immorality and vile hatred of Hamas. The nation of Israel is stronger and united, certainly more than any time in recent historical memory. Does focusing on the ultimate redemption help assuage some aspects of the pain currently experienced by this nation? • חסל סידור פסח כהלכתו . Take particular note of the concluding words: פדויים לציון ברנה : The redeemed, to Zion, in joy. Think of the Israeli hostages who, at the time of this writing, still languish in Gazan captivity. It is worth noting, historically, that this piyyut (composed by the French sage R. Yosef Tuv-Elem [Bonfils] in the 11th century) was originally recited on Shabbat HaGadol, in which context the phrase נזכה לעשותו כן אותו, לסדר זכינו כאשר meant: Just as we have prepared for Pesach in advance of the holiday, so may we merit its actual observance. After it was transferred (in the 15th century?) to the night of Pesach, its meaning became: Just as we have observed it—ceremo- nially—at our seder in the Diaspora, may we merit its actual fulfillment next year in Jerusalem. PROMPT: Given that the Temple still has not been rebuilt, what advantage does Jerusalem offer for celebrating Pesach over—let’s say—New York? • That brings us to בירושלים הבאה לשנה . Shlomo Dov Goitein, acknowledged master of the Cairo Genizah, observed that something akin to “May God join us together in Jerusalem” frequently served as a closure to letters that were
exchanged between people who had no realistic expectation of ever being reunited. HIS TAKEAWAY: It was an expression of spiritual fulfillment more than the antici- pation of a physical reality. PROMPT: Psalm 137:6 famously declares that we “elevate Jerusalem above all our celebrations.” How many such “elevations” can you name? Just how do they accomplish their purpose? • The Hebrew title of this selection, תקוותנו אבדה לא עוד , the refrain from Hatikvah, is not part of the traditional seder. A look into its origin, however, may well recommend its inclusion. Taken from a poem, entitled Tikvateinu , by the late 19th century Hebrew poet Naftali Imber, its title and theme were drawn from Ezekiel’s prophecy of the “dry bones,” representing the forlorn Jews of the Diaspora. God promised to connect the bones to one another, cover them with flesh and skin, and inspire them to return to life. He then explained to the prophet what the bones and their resurrection represent: [GOD] SAID TO ME: “Son of Man, these bones are the entire House of Israel. They are saying: Our bones have dried, our hope is lost [ ’avedah tikvateinu ], and our fate is decreed.” Therefore, prophesy to them saying: “Thus says the Lord, God. Behold I shall open your graves, my people, remove you from them, and bring you to the Land of Israel” (Ez. 37:11-12). Imber, too, foresaw the resurrection of the Jewish nation and, in this refrain, gave lyrical expression to its renaissance and efflorescence: an affirmation of hope in the face of tragedy, of life seized from the jaws of death, the redemption from tragedy. PROMPT: As we have witnessed since October 7th, and as recounted at our seder as well, our faith in God’s promises sustains us even in our darkest moments. Consider sharing at your table statements of faith, hope and belief in the ongoing Jewish journey to redemption.
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AZRIELI GRADUATE SCHOOL OF JEWISH EDUCATION • HAGGADAH COMPANION
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