Albany Haggada
It may seem rather pretentious for an unembellished 'hinterland' Haggadah to mimic the prominent Amsterdam, Istanbul, Sarajevo and Venice classic Passover editions.
But history is on our side. The famous illustrated Haggadahs go back to the Middle Ages, but this Haggadah relives the Bnai Brak Seder 2,000 years ago. Exotic Haggadahs feature intricate designs, but this Haggadah prefers to highlight the minute details of Talmudic discussion at that famous event.
This Haggadah lacks colorful bird and flower motif borders; its value is not peripheral, but intrinsic. Instead of pretty paintings, it draws biographical sketches portraying the lives of the venerable sages.
The Albany Haggadah has no gold leaf on expensive vellum, but it contains treasured Torah gems. It lacks pastoral scenery, but compensates with a panoramic view of the greatest Talmudic masters.
I am very grateful that this Torah study developed in Albany, and I thank my students and friends who worked hard to help Torah flourish in our community.
Rabbi Israel Rubin Albany, New York
Just as we begin to relate the Passover story, the Haggadah introduces us to yet another story:
"It happened that Rabbi Eliezer, and Rabbi Joshua, and Rabbi Elazar Ben Azaria, and Rabbi Akiva and Rabbi Tarphon were reclining in Bnai Brak, and were telling the story of the Exodus all that night, until their students came and said: Masters! The time has come to read the Shema!"
It is an impressive episode, but also intimidating. Such a scholarly all-night Seder is a hard act to follow, as many of us, stomachs grumbling, eagerly look to end the reading and begin the eating.
We marvel at the stamina of these scholars who survived the world's longest Seder, but beyond their names, the Haggadah offers precious little information about their actual conversation.
We have no transcript of their discourse, but research into the sages' biography, genealogy and lifestyles provides clues to the issues on the table that night.
These sages' Talmudic record shows them to be major Halachic disputants. Imagine the interpersonal dynamics of opposite schools of thought at the same Seder, reverberating with debate that allowed no one to doze off, as the Talmudic crossfire raged until dawn. Obviously, they didn't just chant Chad Gadya or sing Dayenu to pass the time. High on their agenda were numerous Halachic Seder issues on which they differed, i.e. the Afikoman deadline, Haggadah text, number of wine cups, etc.
Illustrated Haggadahs usually portray these sages as benign and complacent elders smiling to each other, but that may be the calm before the storm. As we eavesdrop, we can hear confrontation and argument. Their sharp exchanges pierce the night and their brilliance illuminates the darkness, leading to dawn.
The following are brief summary excerpts translated from the Hebrew section of this book.
Reviewing the Exodus schedule of events will help us appreciate the controversy in Bnai Brak.
Pharaoh urged Moses to leave at midnight, right after Egypt's Firstborn died. But the Jews refused to steal away as thieves in darkness and stayed until morning to leave triumphantly in the daylight.
The issue here is: Did the Redemption occur at midnight, or the next morning? Consequently, must we complete our Seder by midnight, or may it continue until dawn?
Rabbis Eliezer and Elazer b. Azaria conclude the Seder observances by midnight.
But Rabbis Joshua and Akiva continue the Seder until dawn, when Israel actually left Egypt.
Both sides of this argument were represented at the Bnai Brak Seder, so it seems inconsistent that all the sages actively participated in the Seder all night, contrary to their stated opinions.
This problem convinced the Responsa Mishkenos Yaakov that Rabbis Eliezer and Elazar b. Azaria had, de facto, retracted their positions, and no longer insisted on ending the Seder by midnight.
But did these sages really change their mind?
Perhaps Rabbi Elazar b. Azaria (known to shy away from protest (Shabbos 52)) may have conceded as a gesture to their host Rabbi Akiva, as Bnai Brak was under his juridiction.
But this is certainly not characteristic of the uncompromising Rabbi Eliezer, who resisted peer pressure and majority opinion in the Tannur episode, following principle and conviction to his dying day.
Why is this Hallel Different?
Some try to answer that while these Rabbis were not obligated to discuss the Haggadah past midnight, - they went beyond the call of duty, for it is 'praiseworthy to increase retelling the Exodus story.'
But this is contradicted by these Rabbis' ruling that the Hallel, which recounts the Exodus, must be concluded by midnight. The Seder Hallel does not follow regular Hallel rules: a) It is said even by a mourner; b) we say it sitting, not standing; c) it is divided in two parts, half before and half after the meal.
Obviously, rather than being a recital, this Hallel is an extension of the Haggadah story. The Rabbis' midnight deadline is indeed firm, and so the question remains. Why did they continue to discuss the Haggadah past midnight, against their own convictions?
Actually, we note that Rabbi Elazar b. Azaria digresses from the relevant Passover laws, into the general Exodus remembrance during the year, consistent with his opinion that the Seder ends at midnight.
Indeed, this very issue may have been the crux of their debate; whether their post midnight discussion was retelling Passover's Exodus, or was it rather a regular Torah study session.
The Shulchan Aruch Code resolves most Talmudic arguments, but this issue continues unabated. Maimonides allows the Seder to continue until dawn, but the Rama sets an Afikoman midnight deadline.
As a result, recent rabbinic Responsa grapple with the practical question, whether a person who couldn't eat Matzah earlier, is halachically permitted, or obligated, to eat Matza after midnight.
Today, some customs obey the Afikoman deadline only on the first night of Passover. On the second night, however, the Haggadah and the meal run leisurely, and the Afikoman is eaten whenever they desire.
Q. How was Rabbi Eliezer b. Hyrkanus allowed to join his colleagues at this Seder? At this time (dated by the comment 'I am as if 70 years'), Rabbi Eliezer was ostracized for non-conforming to the majority rule in the famous "Tannur" episode (Talmud BM 59a), and Jewish law forbade sitting with Rabbi Eliezer.
A. One possible solution would place Rabbi Eliezer's seat at the far edge of the Seder table, with four cubits separating him from the rabbis. This coincides with R. Meir Shapiro's listing the sages in a right to left seating arrangement. His seniority should have earned him a respectful seat in the center, but Rabbi Eliezer's ostracization placed him at the end.
It also seems that the schism between Rabbi Eliezer and the rabbis was subtle at first but widened with time, as Rabbi Eliezer steadfastly defied majority rule. In the early stages, the 'separation' could have been temporarily lifted for this special holiday visit.
Furthermore, an issue involving Rabbi Eliezer, known as 'Hagadol-the great one,' versus the Sages cannot be decided by majority rule, as their master Yochanan b. Zakai said:" he outweighs them all" (Avoth 2).
Given Rabbi Eliezer's overwhelming stature, the sages could not muster their majority to ostracize him. In this unique situation, either side had to recognize the other's right to disagree.
Human vs. Heavenly Perspective
Rabbi Eliezer regularly debates Rabbi Joshua in the Mishna. Regarding Passover, they disagree on the defining moment of the Exodus, certainly a relevant issue to discuss at this Seder, as mentioned earlier.
Rabbi Eliezer reckons the Redemption from the Divine perspective, when G‑d smote the Egyptian firstborn (hence the midnight Afikoman deadline). But Rabbi Joshua defines the Exodus by the human experience, when the people actually left Egypt (thus extending the Seder until dawn).
These differing perspectives are a consistent theme in Rabbi Eliezer vs. Rabbi Joshua's debates throughout the Talmud. In contrast to the secluded and idealistic Rabbi Eliezer whose loftiness reached the heavens, the popular and down-to-earth Rabbi Joshua had both his feet firmly on the ground.
This difference is also reflected in the famous "Tannur" debate, where Rabbi Eliezer asks Heaven to intercede, while Rabbi Joshua boldly responds: "Once the Torah was given, Heaven can't decide Halacha."
"...Rabbi Joshua Ben Chanania;"
As a Levite, Rabbi Joshua's ancestors were not personally oppressed in Egypt, as evident by Moses and Aaron's free movement in Pharaoh's palace. Yet R. Joshua was immersed in retelling the Exodus all night.
This presents a demographic anomaly, as the majority of the Bnai Brak Seder sages descended from Levi (Rabbis Eliezer, Elazar b. Azaria and Tarphon were Cohanim) while Rabbi Akiva's father was a convert.
This Levite over representation reflects their leading role. Although spared Pharaoh's yoke, the Levites empathized with their suffering brethren, tried to ease their burden and led the movement toward Exodus.
The Exodus begins with the verse: "A Levite man married a daughter of Levi,"(Ex. 2) referring to Amram, Moses' father, whose personal example reunited families in Egyptian bondage.
In describing Divine Revelation from Adam to Sinai, Maimonides states: "Amram in Egypt received Mitzvos. (Melachim)" The commentaries try to decipher which Mitzvos Amram received.
Perhaps the reference is to Pharaoh's decree "cast all Hebrew firstborn into the Nile," when a frustrated Amram and Yocheved divorced. His daughter Miriam, however, advised Amram to remarry, and look forward to the birth of salvation. Miriam's prophecy was thus a Mitzva to Amram to be fruitful and multiply.
"....Rabbi Elazar Ben Azaria;"
The expression "Behold, I am as if 70 years old" reflects Rabbi Elazar's premature graying upon assuming the Presidency. Actually, Rabbi Elazar was only 18 years then (Talmud (Brachos 27b).
Rabbi Elazar's age helps us date this Seder to the year 74 CE, four years after the Temple's destruction.
According to the Jerusalem Talmud, however, this Seder may have been much later, when Rabbi Elazar b. Azaria was truly 70 years old. He was then reminiscing how he learnt from Ben Zoma as a youth, 60 years earlier, when his wizened appearance made him look like his present age.
This reckoning places the Bnai Brak Seder at the fall of Betar and defeat of the Jewish revolt, 130 CE, a year before Rabbi Akiva was martyred by the Romans.
Maimonides says that Rabbi Elazar's premature graying resulted from intense study. Actually the Talmud considers it a miracle, but the point is that his change of appearance was not cosmetic, but truly reflected inner maturity.
Passover recalls our forefathers' bondage in Egypt. Rabbi Akiva's participation is noteworthy, for as a convert, his ancestors did not labor under Pharaoh's taskmasters.
This is not only to show that a convert is an equal Seder and Haggadah participant. It also gives us all a new dimension to the Exodus story. It is not merely a nostalgic remembrance of the people in the past, but is an ongoing liberating experience that continues until the final Redemption.
This explains why certain of the Six Daily Remembrances (those of a current nature such as Shabbos and the Exodus) are emphasized more than a remberance recalling past history (such as the Golden Calf).
In the Haggadah, Rabbis Akiva and Eliezer parlay the ten plagues into hundreds of plagues on land and sea.
But isn't it wrong to gloat over an enemy's suffering (Avoth 4)?
The focus is not on quantity, but on the quality of supernatural phenomena. The miraculous change of the 4 or 5 natural facets in each plague refer to the four categories on the perodic table of elements, air, water, earth and fire, indicating a multi dimensional reality, rather than a superficial facade.
According to Rabbi Akiva, the miracles at sea surpassed the plagues in Egypt itself.
Q. But isn't this overkill? The initial Ten Plagues were necessary to pressure Pharaoh to let Israel go. But why these multitudes of wonders at sea, after the Jews were already free?
A. The Talmud (San. 67) states that magical phenomena dissipate over a body of water. Earlier, Pharaoh's wizards had refused to recognize G‑d's Hand, dismissing the signs as mere magic. Sustaining the miracles at Sea thus proved them to be genuine acts of G‑d.
Crossing the Sea served more than a fast getaway from the pursuing Egyptians. Its symbolic significance enhanced Israel's liberating experience on several levels.
The Talmud notes that Jethro was the first to recite the Gomel blessing for Israel's Crossing the Sea.
Q. Why didn't Moses and Israel recite the "Gomel" as is usually said after travelling overseas?
A. Perhaps it is because the Israelites felt no sense of danger crossing via a dry, paved and secure channel.
In a modern application, Gomel may not be necessary when crossing the English-French Chunnel. Similarly, Noah may not have recited Gomel, having been spared from a sense of danger by G‑d's promise.
The Seder's Four wine cups correspond to the Four expressions of Redemption: "I will take you out, I will save you, I will redeem you, and I will take you as my nation."(Exodus)
These are not merely four synonyms; each expresses a distinct aspect of Redemption.
But Rabbi Tarfon added a fifth cup for the fifth expression: "...And I shall bring Israel to the land."
The Gaon of Vilna attributes the name "Cup of Elijah" to the Prophet Elijah as the final arbiter who will resolve the conflict between Rabbi Tarfon and the Rabbis, among all other unresolved Talmudic issues.
Q. But why wait for Elijah? Why can't we resolve the issue by the established rule that the majority overrides a singular opinion? And why do we involve Elijah only here, and not the dispute of Hillel vs. the Rabbis, whether the Paschal offering is eaten with the Matza as a Korech sandwich, or separately?
A. The Fifth cup relates to Elijah as the herald of Moshiach's arrival in the future Redemption.
Historically, in times when the fifth expression "I will bring you to your land" was fulfilled and Jews lived comfortably in Israel, it may have been common practice to drink a fifth cup at the Seder.
But after the exile, the Fifth Cup remained on the Seder Table as a hopeful prayer for Redemption.
Rabbi Tarfon, however, retained the custom of drinking a Fifth Cup, reliving the good old days to realize his prayer for the future.
A highly interactive experience, the Seder encourages us all to get into the act.
We ask the Questions and chant the Answers as we recite the Haggadah. We stand, we sit, and we recline. We crack the middle Matzah, we wash our hands, and then wash them again. We fill the cups, spill some wine drops, and then refill the cups again. We eat, we drink and we dip, not once, but twice. We point to the Matzah and the Bitter Herbs, and explain their meaning.
Rich with symbolism, Passover overflows with meaning and significance. But while the whole Seder hums with talk and activity, the "Cup of Elijah" stands alone by itself, without any apparent function. The wine poured into this cup remains untouched to the end, -we pour it right back into the bottle after the Seder is over. Is this 'fifth cup' like the proverbial 'fifth wheel,' an unneeded appendage tagging along?
While we ceremoniously enjoy the Four Cups, this cup stands around like an odd man out. We pay individual tribute with a blessing over each of the other cups, but not a word about this one.
Surely, when opening the door for Elijah, the children gather round to watch the quivering liquid ripple, hoping to detect some sign of its sampling by the visiting Prophet. But isn't there more meaning to this cup than a child's imagination?
Let's not 'play pretend' with someone as serious and holy as the prophet Elijah. It is quite thoughtful of some people to offer Elijah a drink while visiting, but thank you; he doesn't need sips to keep him going. This cup has real purpose and meaning. Let us learn more about Elijah's historic role in Judaism, and we will realize that this cup is not here for Elijah's sake. This special cup is here for our own sake, to inspire us and to give our Seder a specific focus and direction.
Originally, the issue appears in the Talmud as a question whether an optional pleasure drink is permitted after the mandatory four cups. Only Rabbi Tarfon's minority opinion suggests a specific Fifth Cup for each participant as part of the Seder routine. Centuries later, the Code of Jewish Law mentions the custom of placing a specific Fifth Cup on the table, calling it 'Elijah's Cup.'
Strangely, while the original obligatory Four Passover Cups remain anonymous, Jewish tradition has given this cup a most prestigious name after one of the greatest prophets. How ironic that the namesake of this quiet and passive cup is none other than the fiery, bold and outspoken Elijah!
According to an explanation by the Gaon of Vilna, "Elijah" refers to the Prophet Elijah as the final arbiter who will eve ntually, in the future, resolve all Taiku stalemates in the Talmud. In this regard, the Fifth Cup remains in limbo, awaiting Elijah's decision on the debate between Rabbi Tarfon versus the Rabbis, whether we must drink four or five cups on Passover.
But why must we wait for Elijah to make this decision? Isn't the issue resolved simply by following the established principle that the majority rules, while Rabbi Tarfon is only a singular opinion? And why do we involve Elijah only here, and not also in the dispute of Hillel vs. the Rabbis, whether the Paschal offering is eaten with the Matza as a Korech sandwich, or separately?
Expressions of Redemption
The commentaries relate the Four Cups to the "Four Expressions of Redemption" in the Torah verses: "I will take you out," "I will deliver you," "I will redeem you," and "I will acquire you." (Exodus 6:2-8)
These are not merely four synonyms, for each represents a distinct stage and level of Redemption. "I will take you out" refers to physical exit from the land of Egypt. "I will deliver you from their bondage" means delivery from servitude and "I will redeem you" is the Divine guarantee that we remain a free people. "I will acquire you as My nation to be your G‑d" chosen at Mount Sinai - the goal of the Exodus.
The Fifth and Final Promise
In addition to these Four Expressions, the Torah also uses a fifth expression of Redemption: "I will bring you into the land."
Until two thousand years ago the Seder may have indeed featured a fifth cup, when this 'fifth expression' was fulfilled and the Jewish people actually lived in the Promised Land.
But after being exiled from our homeland, languishing in alien countries all around the world, our situation no longer corresponds to the Fifth Expression; hence no Fifth Cup.
Yet this special cup remained symbolically on the Seder Table, expressing our prayers and hopes to be gathered again to the Land of Israel. What may once have been an optional custom, has developed over time into standard observance, reinforced by generations of Jewish yearning for the Redemption.
Now, being closer than ever to the Redemption, the Cup of Elijah figures prominently at our Seders.
Elijah's Cup demonstrates that ' Redemption' is not an abstract concept, an old wives tale, wishful fantasy, or a vague notion. Our belief in Moshiach and the Redemption is real and relevant, being a pillar of the Thirteen Principles of Jewish Faith. Elijah's Cup takes the mystical concept of Redemption and Moshiach out of the closet, and places the issue right on the table for all to see and realize.
Presently, this cup is unfortunately beyond our reach; we cannot actually drink it. But we are all ready and waiting. We are on standby, eagerly anticipating Elijah's long awaited heralding of the Redemption.
Unlike the other cups that come and go, this special cup represents our staying power and perseverance.
Its very presence makes a most powerful statement. Elijah's cup is not merely a question of specific Halacha, but of our future as a whole. This cup contains our future hopes and aspirations as a people.
In a sense, the very quiet Elijah's cup is like the 'Eye of the Storm' around which all else revolves.
This follows Maimonides' teaching that belief in Moshiach shouldn't just be passive. It is not enough to merely sit back and wait. Moshiach should be on our daily agenda. We must actively demand and look forward to Moshiach's coming. Indeed, the Redemption process is accelerated by our prayers, actions and yearning.
Even over the last fifty years, when, thank G‑d, we have Israel, we are not satisfied. We know that there is much more and better to come. Israel is indeed a place of Divine blessings and protection, but it has yet to achieve the true peace and lofty ideals of the Messianic age.
Israel has proven to be a safe haven for Jews from all over the world. We surely have much to be proud of Israel's miraculous victories and amazing achievements. But despite it all, Israel is constantly threatened from within and without, challenged by dubious processes, treaties and schemes by its enemies and detractors.
Israel has not yet reached its full potential. So, as good as things are, we haven't yet arrived. And without the full fulfillment of the fifth expression of 'arriving in the land,' we cannot drink the fifth cup.
Even while standing at the Kotel today, we pray for the Rebuilding of Jerusalem. As beautiful and impressive as it is, the Kotel is only an outer wall, and only one out of four. Even while celebrating Passover in the city of Jerusalem today, we conclude by exclaiming "Next Year In Jerusalem!" longing to see it in its true and full glory.
Elijah's cup is not there just to grace our table. It is not served merely as an honorary toast to a great prophet. It is rather here to give our whole Seder a new focus and direction.
There is a common misconception that the Seder is all over after eating the Afikoman. Once they've closed the door on Elijah, some people tend to doze off or clear away the table, assuming that the rest is just winding down with optional chants.
On the contrary! At this point the Seder rises to a crescendo, as it approaches the grand finale of the future Redemption. It is here that the context changes course from the past, and turns the corner to the future.
Judaism sees the Exodus from Egypt as the beginning of a process to be completed by our Redemption through Moshiach.
The Seder doesn't just look back to the past, to the Pharaohs and the Pyramids; we also look forward to our Redemption in the future. As much as we relive the Exodus from Egypt through Moses, let us not lose sight of our ultimate goal, our own redemption now from exile through Moshiach, speedily in our days.
What brought these sages from opposing schools of thought together for this Seder? Perhaps they came to seek comfort and strength from Rabbi Akiva amid the turbulence after the Temple's destruction (Mak. 24).
Q. The Hebrew word Mesubim is usually translated as "reclining." But how were they permitted to recline in the presence of the Nasi, Rabbi Elazar b. Azaria?
A. "Mesubim" here can be traced to the original Hebrew Saviv, i.e. sitting around in a circle, the preferred seating arrangement in a forum for debate and deliberation, so all parties can see each other.
This was no chance meeting. The sages had traveled from afar to join together at this symposium, which is significant in view of their intense ideological feuds. It was probably here that they presented their arguments in the famous debate whether the Mitzvot of Passover night end at midnight, or do they extend all night until dawn.
Let's Pick Our Fights and Choose Our Battles
This Haggadah commentary focuses on the debate at the Bnai Brak Seder, a typical Talmudic method of argumentation. Let us therefore review the Torah attitude to difference of opinion.
How are we to understand the range and disparity of interpretation? Were those sages whose opinions were proven wrong, considered mistaken? Can clashing viewpoints both be considered "Words of the Living G‑d"?