A Dynamic Leil HaSeder

There is an article in today's Jerusalem Post by Heb Keinon entitled Pessah passages

He writes that he misses the enthusiasm of his kids when they were younger. How they needed to be dragged away from the biur chametz bonfire on Erev Pesach and now they can't wait to leave before the pitta has even turned brown. He writes how he misses the time when every question his kids asked at the Seder could be answered with "to get the children to ask questions". He complains that his Seder no longer holds the magic and wonder it once had.

Maybe I'm stating the obvious but perhaps Herb should think about changing his Seder by learning new persushim that will be sufficiently deep and insightful enough to bring that magic and wonder back? Isn't that the message of The Arba Banim (The Four Sons)? To adapt your commentary to the level of your children?

There is a difference between following the family minhagim of the Seder every year and not making the effort to make the Haggadah fresh, exciting and dynamic each year. The Seder should develop at the same rate as your kids do. This involves having to learn new perushim every year and buying a new Haggadah to gain different incites. Sometimes the "she aino yodaiah lishal" the son who does not know how to ask, is actually the cleverest one there. He doesn't ask any questions because he thinks he knows all the answers or even worse, he assumes that his father has no other answers other than the ones he gave last year and the year before, especially if the answer is "to get the kids to ask questions"! Yes, that is what Chaz"al say but that doesn't mean that this is the answer you give the kids. They need to be answered with something meaningful.

Instead of being melancholy for the simple no effort Seder you used to have with your young children, try next year to be excited about having to prepare a Seder which is at a higher learning level with deeper perushim.

Why not try giving your grown up kids sections of the Haggadah for them to prepare. You might be amazed what perushim they come up with.

This is exactly what we did this year at our Seder. I asked my grown up kids to choose at least two sections from the Haggadah, coordinating with themselves and I would fill in the gaps. The perushim were lively and full of discussion. I didn't leave our 9 year old out of the picture, making sure to tell him lots of Leil HaSeder stories and jokes. We didn't start eating the Motzi Matza until 12:30am and missed the time for Afikoman by about an hour and a half. Never mind, if the kids want to take their time then why rush through the Seder? Think about it. The mitzvah of "vehigaditah Levincha" is a mitzvah Deorisah where as eating that last piece of matzah before chatzos is a minhag.

Nothing I've said is anything new. In fact the Haggadah itself summarises everything I've said in one simple sentence:

וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח

"And even if all of us were wise, all men of understanding, all elderly, all of us knowing the Torah, there is still a Mitzvah upon us to tell about the Exodus from Egypt. And whoever elaborates on it is praiseworthy."

Kasher LePesach Toiletries and Hygene products

*** UPDATED ***

Every year the same questions come up regarding chometz Alcohol in Toiletries. People see alcohol in the product and panic. Very often however, they are suitable for use on Pesach.

These guidelines come from a shiur by Rav Zev Leff (Shlit"a)

Rav Moshe Feinstein (zt"l) ruled that we should only really be concerned about liquids and gels that contain chometz based alcohol. In theory, these liquids could be distilled (similar to whisky) and turned back into drinkable alcohol. These items should be put away for Pesach and sold. As creams cannot be distilled we should not be concerned about any alcohol ingredients. Many however are strict and put even creams away that contain possible chometz alcohol based ingredients.

Lipsticks: You should buy new lipsticks for Pesach with a Kasher lePesach hechsher.

Mouthwash: You should buy new for Pesach with a Kasher LePesach hechsher. (BTW, the most common mouthwash, "Listerine", contains grain based alcohol).

Toothpaste or Lip ointment: Despite being pastes or ointments, we are strict when it comes to anything that comes near or enters the mouth and so one should buy new for Pesach with a Kasher LePesach hechsher. (BTW, The most common lip ointment, "Blistex", contains grain based alcohol).

Liquid Toiletries: Deodorants, Perfumes, Lotions etc, try to buy with a kasher lePesach hechsher.

However if they have no hechsher then you can follow these general guidelines:

Chometz Free Alcohol

Methanol alcohol is made from wood or other organic substances and has no chametz components.

Isopropyl alcohol is made from propene or petrol and has no chametz components

Stearyl alcohol is made from  Stearic acid which comes from either animal or vegetable fat.

There is no problem as far as chametz is concerned but consult your Rav if you find this in any lipstick or lip ointment)

Cetyl alcohol is made from Palm or other vegetable oil and has no chametz components

Danger of Chometz based Alcohol

Ethyl alcohol (Ethanol, also known as SD - Special Denatured) is made from grain and contains chometz components.

Denat (Denatured) Alcohol is a form of Ethyl and contains chometz components.

Alcohol. Any product that simply states "Alcohol" should be treated as if it contains Ethanol, as this is the most common form of Alcohol for cosmetics and hygiene products such as mouth wash.

Matza Confusion?

You go to the supermarket to buy Matzos and you see mountains of all different kinds ranging from NIS 25 up to NIS 125. It's enough to make one quite giddy. What's the difference between all of them?

Matza "Chametz"

These are identical to Pesach Matza in look and taste but with the word "Chametz" written on the box either at the front or on the side. Do I really have to say that these are Chomeitz Gamor (Actual chomeitz) and should be treated as bread to be eaten or destroyed before Pesach? As a side point, it would seem to me that those who have the minhag not to eat Matza from Rosh Chodesh Nissan, that this would include also not eating even Chomeitz Matza despite the fact that it is obviously not suitable for the mitzvah of Achilas Matza on Leil HaSeder. This is because Chaza"l tell us that the taste of Matza should be fresh in the mouth.

Matza Ashira / Egg Matza / Fruit juice Matza / Sweet Chocolate Matza

This looks exactly like machine Matza but is made with fruit juice instead of water. The halachik definition of Matza is that it must have had the potential to have become chomeitz and that means that it must contain flour and water. Being that Matza Ashira contains no water it cannot be used for the mitzvah of Achilas Matza on Leil HaSeder (at least according to Ashkenazim). Moreover, Ashkenazim do not eat Matza Ashira throughout all the days of Pesach despite the words "Kasher LePesach" on the box. This is because Ashkenazim hold that if one mixes the Matza Ashira with water it might become Chomeitz Gamor on Pesach. Sefardim however hold differently.

If Ashkenazim wish to invite Sefardim to their home during Pesach, it is a good idea in order to avoid embarrassment, to ask them not to bring Matza Ashira which amongst Sefardim is a common gift presented by guests. One should appreciate that the situation is far worse than bringing something containing kitniyos (kitniyot) into an Ashkenazi home as this at least can be eaten by your Sefardi guests or put away until after Pesach. However regarding Matza Ashira, as already mentioned, Ashkenazim hold that this is to be treated as actual Chomeitz!

Most hold that Matza Ashira should be included in the minhag not to eat Matza from Rosh Chodesh Nissan despite the fact that it is technically not Matza (as explained above). Some are however lenient and give it to their young children before Pesach. The reasons given are that it will not turn their Kasher LePesach home treif and that Matza Ashira is sweet and tastes different to regular Matza.

The use of Matza Ashira on Shabbos Erev Pesach

Some use Matza Ashira for Lechem Mishna when Shabbos falls on Erev Pesach rather than using Chomeitz.

The advantages are obvious. If one has young kids then there is a great fear that they will drop Chomeitz in the home just hours before Pesach enters. Having Chomeitz around on Erev Pesach might cause undue stress which leads to a lack of Shalom Bayis. Moreover, if one has left over Chometiz Chometz, it is not easy disposing of this in a halachik manner on Shabbos before the deadline of Biur Chomeitz.

There are however many problems associated with using Matza Ashira for Lechem Mishna on Shabbos Erev Pesach. Some hold that it is sufficiently like Matza to be included in the isur of not eat Matza on Erev Pesach even though technically it is not Matza. Some hold that even if adults can tell the difference, kids cannot and it will spoil the experience of eating Matza for the first time on Leil HaSeder. Moreover, many hold that Matza Ashira is closer to cake with a bracha of Mezonos rather then Pas Lechem. In this case, one would have to eat a huge amount of Matza Ashira in order to be able to say Birkas HaMazon over it. Lema'aseh, (for practical halacha), your local reliable Orthodox Rabbi (LROR) should be consulted.

Machine Matza - Kasher LePesach with a regular teudas hechsher

This Matza is made from Kasher LePesach flour that was supervised (Shemura) from the time it was ground into flour. This is the minimum requirement for Matza which has to be Shemorah – guarded or supervised to be suitable for fulfilling the mitzvah of Achilas Matza on Leil HaSeder.

Most yiras Shomieyim Jews will not use this Matza for fulfilling the Mitzvah on Leil HaSeder and insist on only using Matza whose flour has been guarded from the time of the field harvesting. This is commonly known as Matza Shemura.

Most religious Jews will even avoid eating regular Matza throughout the entire Pesach even though most hold that it is not considered Chomeitz. (There are those however who do consider it Chomeitz Gamor!). The reason for this is that dough gets caught in the machinery and left alone for more than 18 mins. This dough will inevitably become Chomeitz gamor. Moreover, his Chomeitz will inevitably get mixed into the next batch of Matza dough. However, as these Matzos are made before Pesach one can rely on the inyan of Bital BeShishim (one part in 60) and say that this small amount of Chomeitz is nullified. However to rely on this fact leChatchilah (before hand) is very questionable.

It goes without saying that these are the cheapest Matzos to be found bought by the majority of secular Israelis.

Machine Matza "Chai" (18 mins Matza)

They are called Matza "Chai" because the Hebrew word adds up to 18 in gematria as well as the fact that the word "Chai" means "life". These are Matzos made from Kasher LePesach flour, supervised from the grinding only. However, they are made using machines that are stopped every 16 mins and cleaned for loose pieces of dough, stuck in the machinery. This means that no dough will be sitting there for 18 mins to become Chomeitz and then be mixed in with the Matza dough. They usually have a higher teudat hechsher as they are not considered kasher LePesach bedi Avad.

Most yiras Shomayieyim Jews will eat these during Pesach but will buy Matzah Shemurah for fulfilling the mitzvah of Achilas Matza on Leil HaSeder.

Machine Shemora Matza

These are made from kasher LePesach flour, guarded and supervised from the field.

The flour is picked in the heat of the day so that no dew is left on the grain to turn the flour chomeitz. The flour is ground by a machine. The Matza baking process is the same as "Chai" matzos, that is, the machines are cleaned every 16 mins.

Hand Baked Matzos – "Matzot Yad".

It’s a common mistake to call hand baked matzos "Shemorah Matzos" but there are also machine Shemora Matzos as already mentioned above. One should not assume that all hands baked matzos are of equal kashrus level. One cannot even assume that the flour is Shemora. One should check the hechsher of hand baked matzos as well as machine.

Amongst those that have a Chareidi Badatz hechshir there are two kinds.

Matzos RASHA"M and RASH"I. RASHA"M are made from machine ground flour whereas RASH"I are made from hand ground flour. Obviously RASH"I cost considerably more than RASHA"M. Prices can vary from NIS 85 a kilo to hundreds of shekels a kilo.

I have noticed that this year that hand baked Matza is readily available in supermarkets in single kilo boxes. One has a a hechshir from the Rishon LeTzion (around NIS 95), the other is Badat"z Eidas Chareidis (around NIS 117).

Some are machmir (strict) and insist on eating matza Shemorah all the days of Pesach (either machine or Hand baked).

There is a basis for this chumrah as the Ramba"m holds that there is a mitzvah Deorisah (from the Torah) to eat Matza all seven days of Pesach.  If one follows the psak of the Ramba"m then it makes sence to insist on only Matza Shemorah throughout the whole of Pesach.

Some only eat machine-baked Matza, others insist on only eating hand-baked Matza

There are those who insist on only machine baked Matza throughout Pesach. They argue that there is far less chance of mistakes being made and therefore far less likelyhood that the Matza might be chomeitz (chas veshalom). Moreover they argue that quality and hygene standards are higher in commercial factories. From a practical standpoint, machine baked Shemorah Matzos are considerably cheaper than hand-baked.

Others however insist on only eating hand-baked Matzos. This opinion, held by Rav Shlomo Kluger amongst others, argues that machine baked Matzos lack the required kavanah (intention) for the mitzvah whilst they are being produced. The halachah states that the Matzos should be made "beshem mitzvos Matza" and everyone involved in baking Matzos by hand, from the one who mixes the water and flour, to the one who kneads the dough, to the one who cuts the dough up into pieces and rolls them out into circles, to the one who puts the holes in the circles to the one who puts them in the oven and removes them; All have kavanah that they are part of the Mitzvah of producing Matzos for Leil HaSeder. Those who argue in favour of machine-baked will claim that the one who pushes the button to start the machinary has kavanah for the mitzvah and this is sufficient.

Moreover, Rav Shlomo Kluger argued that the machines were taking away the parnasah of skilled Matza Bakers who earned their livelyhood from supplying Matza to the community.

Many insist on only using hand-baked Matza at least for the three Matzos on the ke'erah (the Seder plate). The reason has nothing to do with kashrus standards but everything to do with chinuch (children's Torah education). The simple fact is that hand-baked Matza looks far more impressive to a child and much more like "the real thing" we ate in Mitzrayim (Egypt) than the square uniform boring looking machine-baked versions. Others however argue that machine-baked are easier to chew and swallow and find hand-baked too hard. Whichever one you choose, either hand-baked or machine-baked, you have great Rabbanim to rely on, on both sides.

Cardboard or machine-baked Matza?

Chag Kasher veSamayach

Pesach Story in six and a half minutes

I believe this is edited from an American Mini Series some years ago.
If anyone can give me more information about it I'd be obliged.
It's very dramatic. It sent a tear to my eye.

ENJOY!

Three easy Pesach cake and biscuits recipes

For me, Pesach isn't Pesach without the special smell and taste of home-made Coconut Pyramids and Almond Macaroons.

Here are my mother's full proof Pesach cake and biscuit recipes for your delight. They are very simple, using ingredients found in any Israeli supermarket and with delicious results. They are also not too sweet.

Coconut Pyramids

400g Grated Coconut
250g Sugar (or 125g Sugar plus one cap of liquid Sweetener)
4 eggs

Preheat oven to 180C. Mix all ingredients together in bowl. Grease a baking tray. Wet your hands slightly with water and form mixture into small pyramid shapes. Bake until tops of pyramids begin to brown. As a variation to this recipe, you can reduce the sugar by 50g and replace with two surving spoons of chocolate drinking powder.

Almond Macaroons

200g Ground Almonds
400g Sugar 4-5 egg whites
6 tsp Fine Cake Matza Meal
Split Almonds, peeled for decoration

Preheat oven to 180C. Mix up ingredients. Grease cup-cake / biscuit baking tray. Pour a nice dollop of mixture into each compartment placing a split almond on top of each. Bake for approximately 25-35 mins.

Walnut or Almond Cake

250g Ground Almonds or Walnuts (or mixture of both)
300g Sugar
5 eggs 6 heap tsp of Fine Cake Matza Meal

Preheat oven to 180C. Mix ingredients together. Grease a cake pan and pour mixture into pan. Bake for approximately 60 mins. The shallower the cake pan, the quicker the cake will bake. Note: if using ground walnuts, the cake will rise.

A Pre Seder Declaration

I read this out to my children last year. I was in tears, my wife and guests were in tears. It is very powerful and I believe sets the right mood for the Seder.

(Based on the introduction in the Haggadah "Touched by the Seder" by Rav Yechiel Spero)

I know my dear children that you are so excited. You have been waiting to get your father's attention. You have been waiting to give your divrei Torah which you have prepared. You are waiting to steal the Afikoman and not get into trouble.

Tonight you can stay up late! Tonight I will try my hardest you keep your attention my precious children, with stories, games, even sweets and nuts!

It is a thrilling night where special things will happen. It is a night that you children will remember for the rest of your lives. It is a night which you will speak about when you will be fathers and grandfathers at your own Seders.

In my heart I thank Hashem for His gift of cherus, for my family around the table and the opportunity to let my children see the incredible beauty of Torah in this world. Tonight children I know that your minds and hearts are open and ready to breath in my words of Torah. May you, with Hashem's help, discover through me, who you are and what the purpose of life is.

I have to tell you that you are Hashem's special chosen children and that He will always love you, no matter what. One day soon, we will open the door for Eliyahu HaNavi and hear the sound of the Shofar and you will see my dear children – "You will see! I told you this day would come, that Hashem keeps His promises".

People will be shouting in the streets, "The Moshiach has arrived!" You will all watch with wide eyed astonishment as those who could not walk will dance, those who could not talk will sing and those who were sick will wear healthy smiles. Children who were estranged from their parents will hug their mothers and fathers who cried bitterly for them. Those who have passed on will live once more. Zeidies and Bubbies who you and I have never known will come and hug and kiss us and we will dance, sing and rejoice together. Hashem will turn our tears into tears of joy. Now, let us begin the Seder.

Four plus a hidden one in The Haggadah

Each year at the Seder, my family try and find as many "Fours plus a hidden one" as we can within The Haggadah.

Previous lists have included:


Arba Kosos

The Four Cups of wine which represent the four expressions of Geula (Redemption) with which Hakodesh Baruch Hu took us out from Mitzrayim.

Shemos 6:6-7 contains the words:

Vehotsasi, Vehitzalti, Vegolalti, Velokachti.

Therefore say to Bnei Yisrael, 'I am Hashem. I will take you out from under the burdens of Egypt, and I will save you from their enslavement. I will redeem you with an outstretched arm, and with acts of great judgements. [Shemot 6:6]
I will take you to Myself as a people, and I will be to you Elokim. You will know that I am Hashem, your God Who is bringing you out from under the burdens of Egypt. [Shemot 6:7]

The fifth hidden expression is VeHavasi, found in the next pasuk.

I will bring you to The Land regarding which I raised My hand [in oath] that I would give to Avraham, Yitzchak and Ya'acov and I will give it to you as an inheritance. I am Hashem. [Shemot 6:8]

This fifth expression is represented at The Seder by The Kos Shel Eliyahu Hanavi, the cup of wine which we don't drink which is the simon of the Geula Shlema (The Final Redemption) and Yamos HaMashiach (The era of Mashiach) which is yet to come.

The Five pasukim that the farmer is commanded to say whilst bringing the Bikkurim

Devarim 26:5-9 describe the mitzvah of Bikkurim. From the festival of Shavuas and onwards the farmer has a mitzvah to bring Bikkurim (his first fruits of the season) to the Beis HaMikdash and presenting them to the Cohanim. Whilst laying a hand upon the Mizbeyach he must relate the story of Yetzias Mitzrayim (the exodus from Egypt) to Hashem. As an introduction to this mitzvah in Devarim 26:3, the Torah uses the same word "Higadeti" - "telling the story" (of Yetzias Mitzrayim) as the pasuk in Shemos 13:8 "Vehigadata LeVincha" - "and you shall tell the story of Yetzias Mitzrayim to your son" which is the basis for our mitzvah on Leil HaSeder.

The story is told in five pasukim:

Devarim 26:5 "The Aramean sought to destroy my father. He (Yaakov) went doen to Epypt and dwelt there with few number. There he became a nation great, mighty and numerous"

Devarim 26:6 "And the Egyptians ill-treated us and they opressed us and imposed upon us hard labour"

Devraim 26:7 "We cried out to Hashem, God of our ancesters. And Hashem heard our voice and saw our affliction and our toil and our opression"

Devarim 26:8 "And Hashem brought us out of Egypt with a mighty hand and an outstretched arm and with great visions, signs and wonders"

Devarim 26:9 "He brought us to this place [Eretz Yisrael] and He gave us this land, a land flowing with milk and honey"

Now instead of using pasukim from Sefer Shemos, the Haggadah actually uses these same pasukim in Devarim as the highlight to Magid as part of the fulfillment of the mitzvah of Vehigadata LeVincha.

Just as there are four cups of wine paralel to the four expressions of Geula with the fifth undrunk cup paralel to the fifth expression of Geula which is left out of the Haggadah.(See above) so too are there five pasukim in sefer Devarim but only the first four are quoted in the Haggadah. The fifth is missed out.

Both of these missing pasukim,  in Shemos 6:8 and in Devarim 26:9 complete the story by telling us that Hashem brought us to Eretz Yisrael.

The Four Questions

The four questions are:

Why is this night different from all other nights?
On all other nights we eat Chametz and Matzah; on this night only Matzah?

On all other nights we eat all types of vegetables; on this night Maror?

On all other nights we do not dip even once; on this night twice?

On all other nights we eat sitting up or reclining; on this night we all recline?

The fifth hidden question is the question which was removed from our Haggadah after the churban (The destruction of the Beis HaMikdash – The Holy Temple).

On all other nights we eat either roasted, boiled or cooked meat; on this night, only roasted?
(See Mishna Pesachim 10:4)

This question obviously refers to the korban Pesach – The Pesach offering, the delicious BBQ, eaten with Matzos, lettuce (Maror) and BBQ sauce (the charoses) which we cannot unfortunately eat until the Beis HaMikdash is rebuilt (may it be done speedily in our time).


Arba Banim

Everyone knows about the four sons, each very different from the others:

The Chacham (the wise son)
The Rasha (the evil son)
The Tam (the simple – straight forward son)
SheEino Yodaea Lishol (the son who does not even ask anything).

To each you must tell them about Hashem and how He took us out of Mitzrayim and why. However, each son must be told in a unique way, tailor made for each's level of understanding and spiritual level; There is no "one fits all" answer when we are performing the mitzvah of Vehigadata Levincha (Shemos 18:3).

By his question, you know that the Chacham wants to know everything so you tell him everything right up to the last halacha.

The Rasha is physically at the table but he isn't really asking a question at all. He is making a statement which expresses his wish to be excluded from the mitzvos of the night. He has made up his mind and now it is closed. You give him what he wants. There is no point in talking to him, he isn't listening. Therefore you don't speak directly to him as he has excluded himself. Instead you speak to the others at the table in the hope that he is perhaps listening, if only slightly.

The Tam has a simple straight forward question. Ma Tzos? This could mean that the son knows absolutely nothing and is simply pointing to the Matsos and saying "what's this?". He may not even be asking a question at all. He may actually only be saying "Matzos" as he points to the crackers on the table in order to show that he at least knows their name although he has no idea what they are. On the other hand, The Tam may be a Talmid Chacham – a Torah Genius. He doesn't ask the long complicated and drawn out question of the Chacham (who's question is designed to impress his father with his knowledge). The Tam may even be on a higher level and contained in the simple but all inclusive question "Ma Tzos?" is the desire to be taught everything. It is your job to really get to know the Tam and find out who he really is.

The fourth son, the one who cannot or will not ask any questions, is the most problematic. It is very difficult to know what the right thing to say is, to the son who will not interact with you. Therefore the Ba'al Hagaddah tells you that you must first open him up with love and only then will you get to know who he is and where he is coming from. He could be another Tam? He could be another Rasha? There is simply no way of knowing until you get him to open up.

So where is the fifth son to which you must tailor your knowledge to? At least the Rasha turned up at the Seder, if only to scoff. The fifth son hasn't even bothered to turn up. He is the lost (hidden) son to whom you must reach out and offer your unconditional love, whenever he decides to return.


The Five Rabonim

The Haggadah tells us that there were five Rabonim, Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar Ben Azaryah, Rabbi Akiva and Rabbi Tarfon who were reclining at the Seder. How do we know that they all considered them selves on the same madreigah (the same Torah level)? Because we have a halacha that a student is not allowed to recline in the presence of his Rav. Being that they were all reclining, this tells us that none felt subservient to the other. This is puzzling as we know that Rabbi Akiva was the student of these four other Rabonim. It is also puzzling why these four teachers decided to visit their student for the Seder. It should be the student who visits his Rav on Leil HaSeder! The answer to this puzzle can be found in Gemorah and Midrash. We know that Rabbi Akiva has already raised the spirits of these same four Rabonim once before. When they visited the ruins of the Beis HaMikdash, the four Rabonim cried when they saw a fox walking about the ruins. Rabbi Akiva laughed with joy. He told the others that this fox was the fulfilment of the nevuah (prophesy) of the Navi. Rabbi Akiva then concluded that if this nevuah had come to pass, so will all the rest and some day the Beis HaMikdash will be rebuilt and Hashem's people will return to their land. The Seder took place a mere eight months after the Churban. Death and destruction lay everywhere in the land. The four Rabonim knew that if they were to fulfil the mitzvos of simcha and praise to Hashem, there was only one person who could inspire them to do these things. That's why they went to Bnei Berak. Rabbi Akiva was like a streak of lightning (berak) where all around was darkness. So this is actually a story about the four Rabbonim and the hidden one, the student Rabbi Akiva who they called Rebbeinu, our teacher!


The Five statements of power of Hashem with which He carried out the Makos

Just before the song Daiyenu, we have the conversation of the three Rabonim, namely, Rabbi Yossi HaGlili, Rabbi Eliezer and Rabbi Aikva. (See my previous post on this section). Rabbi Eliezer finds four statements of power with which HaKodesh Baruch Hu carried out the makos (the plagues) but Rabbi Akiva finds a fifth hidden one.

There are of course many other Fours plus a hidden one within the Haggadah. If you know of anymore, please leave me a comment.

The Four Yorkshiremen and the Three Rabonim

Just before the song Daiyeinu in the Haggadah we have the conversation of the Three Rabonim. The section reads as follows:

Rabbi Yossi HaGlili said: "How do you know that the Egyptians were struck by 10 plagues in Egypt and 50 plagues at the sea? Because regarding the plagues of Egypt it says: 'The magicians said to Pharaoh, this is the finger of Hashem' [Shemot 8:15]. While at the sea it says: 'And the Jewish People saw the great hand which Hashem had used in Egypt, and the people feared Hashem, and they believed in Hashem and in Moshe His servant' [Shemot 14:31]. How many plagues did they receive with the finger? Ten. Therefore if in Egypt they received 10 plagues then at the sea (when smitten by Hashem's hand) they must have had 50 plagues."

Rabbi Eliezer said: "How do we know that each plague which the Holy One, blessed be He, brought upon the Egyptians in Egypt, actually consisted of four plagues? Because it says: 'He sent forth upon them His burning anger: wrath, fury and trouble, a group of avenging angels'' [T'hillim 78:4]. Each plague was composed of 'wrath' – one, 'fury' – two, 'trouble' – three, 'a group of avenging angels' '– four. Therefore, the Egyptians were smitten with 40 plagues in Egypt and with 200 at the sea."

Rabbi Akiva said: "How do we know that each plague which The Holy One, blessed be He, brought upon the Egyptians in Egypt, actually consisted of five plagues? Because it says: 'He sent forth upon them His burning anger, wrath, fury and trouble, a group of avenging angels' ' [T'hillim 78:4). Each plague was composed of 'anger' – one, 'wrath' – two, 'fury' – three, 'trouble' – four, 'a band of messengers of evil' – five. Therefore the Egyptians were smitten with 50 plagues in Egypt and with 250 at the sea.

In order to understand what is going on here let me draw your attention to one of Monty Python's funiest sketches - "The Four Yorkshiremen". Here is a YouTube link:

http://www.youtube.com/watch?v=Xe1a1wHxTyo

The script goes as follows:

Four Yorkshiremen Sketch Monty Python

The scene: Four well-dressed men sitting together at a vacation resort.

Michael Palin: Ahh.. Very passable, this, very passable.

Graham Chapman: Nothing like a good glass of Chateau de Chassilier wine, ay Gessiah?

Terry Gilliam: You're right there Obediah.

Eric Idle: Who'd a thought thirty years ago we'd all be sittin' here drinking Chateau de Chassilier wine?

MP: Aye. In them days, we'd a' been glad to have the price of a cup o' tea.

GC: A cup ' COLD tea.

EI: Without milk or sugar.

TG: OR tea!

MP: In a filthy, cracked cup.

EI: We never used to have a cup. We used to have to drink out of a rolled up newspaper.

GC: The best WE could manage was to suck on a piece of damp cloth.

TG: But you know, we were happy in those days, though we were poor.

MP: Aye. BECAUSE we were poor. My old Dad used to say to me, "Money doesn't buy you happiness."

EI: 'E was right. I was happier then and I had NOTHIN'. We used to live in this tiiiny old house, with greaaaaat big holes in the roof.

GC: House? You were lucky to have a HOUSE! We used to live in one room, all hundred and twenty-six of us, no furniture. Half the floor was missing; we were all huddled together in one corner for fear of FALLING!

TG: You were lucky to have a ROOM! *We* used to have to live in a corridor!

MP: Ohhhh we used to DREAM of livin' in a corridor! Woulda' been a palace to us. We used to live in an old water tank on a rubbish tip. We got woken up every morning by having a load of rotting fish dumped all over us! House!? Hmph.

EI: Well when I say "house" it was only a hole in the ground covered by a piece of tarpolin, but it was a house to US.

GC: We were evicted from *our* hole in the ground; we had to go and live in a lake!

TG: You were lucky to have a LAKE! There were a hundred and sixty of us living in a small shoebox in the middle of the road.

MP: Cardboard box?

TG: Aye.

MP: You were lucky. We lived for three months in a brown paper bag in a septic tank. We used to have to get up at six o'clock in the morning, clean the bag, eat a crust of stale bread, go to work down mill for fourteen hours a day week in-week out. When we got home, out Dad would thrash us to sleep with his belt!

GC: Luxury. We used to have to get out of the lake at three o'clock in the morning, clean the lake, eat a handful of hot gravel, go to work at the mill every day for tuppence a month, come home, and Dad would beat us around the head and neck with a broken bottle, if we were LUCKY!

TG: Well we had it tough. We used to have to get up out of the shoebox at twelve o'clock at night, and LICK the road clean with our tongues. We had half a handful of freezing cold gravel, worked twenty-four hours a day at the mill for fourpence every six years, and when we got home, our Dad would slice us in two with a bread knife.

EI: Right. I had to get up in the morning at ten o'clock at night, half an hour before I went to bed, (pause for laughter), eat a lump of cold poison, work twenty-nine hours a day down mill, and pay mill owner for permission to come to work, and when we got home, our Dad would kill us, and dance about on our graves singing "Hallelujah."

MP: But you try and tell the young people today that... and they won't believe ya'.

ALL: Nope, nope..

These four men are obviously playing a game here entitled “Who can outdo the other by exaggerating about how awful their childhood was". The Three Rabonim are effectively playing the same game but in reverse. Each one tries to outdo the last with praise for Hashem. They are playing this game in fulfillment of the mitzvah mentioned at the beginning of Magid:

וַאֲפִילוּ כֻּלָנוּ חֲכָמִים, כֻּלָנוּ נְבוֹנִים, כֻּלָנוּ זְקֵנִים, כֻּלָנוּ יוֹדְעִים אֶת הַתּוֹרָה, מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח

And even if all of us were wise, all men of understanding, all elderly, all of us knowing the Torah, there is still a Mitzvah upon us to tell about the Exodus from Egypt. And whoever elaborates on it is praiseworthy.

Tephilos, my Fiat M-a-r-e-a, a Pre Pesach story

I've owned a Fiat M-a-r-e-a W-e-e-kend for 11 years now. It is long overdue for the scrap yard but I havn't had the money to replace it. Now I have no choice. The garage who services the car tells me that there are no spare parts left in Israel. If something major goes wrong then I've had it!

The car has cost me about NIS 8,000 in the last year in repairs. I consider this money down the drain. I'll be getting some money together in September to buy an ex-rental car so Be'ezras Hashem, I can keep the Fiat going until then. So on Tuesday I was driving home from work at about 7:30pm. I was talking to my wife on the phone about Pesach shopping. I had just driven past "Mayain 2000", the Chareidi supermarket in Ramat Eshkol where I often buy things on my way home. All of a sudden I here this terrible noise coming from the car and then I became aware of a terrible smell of burning chemicals.

I told my wife that I would have to get off the phone because there was something wrong with the car. I parked on the side of road and opened the door. There was this really powerful smell of burning chemicals coming from the engine. I looked down and saw bubbling liquid coming from underneath the car. That's it I thought. Game over! The engine has blown up! I looked up to the heavens. My tephilos (prayers) to HaKodesh Baruch Hu that He should look after my car until September had not been answered. I bent down to look under the car and was struck by this overpowering smell of burning chemicals.

I stood up to catch my breath and my balance, my head spinning. I thought I was going to faint from the fumes. It took me a minute to recover. I then walked to the front of the car and looked underneath where the engine was to see if I could see what was causing the noise. I was certain that the engine had fallen out. Well what did I see? I saw a large 5 litre bottle of bleach that had got stuck under the engine block.

The engine block had melted a whole in the side of the plastic bottle and was boiling the bleach which was pouring out all over the road. I went to get my trusty umbrella (after 20 years in Eretz Yisrael I still retain some of my Englishness) and bashed the bottle, (which was glued to the underside of the engine) until it eventually came loose. I put the bottle on the pavement. There was still some bleach in it despite a huge whole burnt into into its side.

Obviously this bottle of bleach had rolled into the road from someone's Pre-Pesach order outside the supermarket! I looked up to the heavens again, this time to apologise. "Baruch Hashem".

I started off again but there was burning fumes coming through the air vents of the car. I opened the windows and drove back home like this, grateful to Hashem that the car was fine. I phoned my wife to tell her not to worry. I wrote to my parents in England to tell them the story. My mother replied in her usual pithy fashion. "Well", she remarked. "With all that bleach, at least you won't have to kasher the engine and air vents for Pesach!" Now there's a new chumra!