(ח) וְהִגַּדְתָּ֣ לְבִנְךָ֔ בַּיּ֥וֹם הַה֖וּא לֵאמֹ֑ר בַּעֲב֣וּר זֶ֗ה עָשָׂ֤ה ה' לִ֔י בְּצֵאתִ֖י מִמִּצְרָֽיִם׃
(8) And you shall explain to your son on that day, ‘It is because of what the LORD did for me when I went free from Egypt.’
וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃
Then He asked, “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?”
וַיָּבֹ֛אוּ אֶל־יַעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כָּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר׃
When they came to their father Jacob in the land of Canaan, they told him all that had befallen them, saying,
בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרַיִם. לֹא אֶת־אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם, שֶׁנֶּאֱמַר: וְאוֹתָנוּ הוֹצִיא מִשָּׁם, לְמַעַן הָבִיא אוֹתָנוּ, לָתֶת לָנוּ אֶת־הָאָרֶץ אֲשֶׁר נִשָׁבַּע לַאֲבֹתֵינוּ.
In each and every generation, a person is obligated to see himself as if he left Egypt, as it is stated (Exodus 13:8); "For the sake of this, did the Lord do [this] for me in my going out of Egypt." Not only our ancestors did the Holy One, blessed be He, redeem, but rather also us [together] with them did he redeem, as it is stated (Deuteronomy 6:23); "And He took us out from there, in order to bring us in, to give us the land which He swore unto our fathers."
ובכל דור ודור חייב אדם להראות את עצמו כאילו הוא יצא ממצרים. שלא את אבותינו בלבד גאל אלא אף אותנו גאל, שנאמר (דברים ו): "ואותנו הוציא משם, למען הביא אותנו לתת לנו את הארץ אשר נשבע לאבותינו".
טוב מעט תחנונים בכוונה מהרבות שלא בכוונה, וכן בתלמוד תורה.
It is better to say a few supplications with focus than to increase without, and so too this is the case with learning Torah
בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא, בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא. כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תוֹרָה: אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל.
Blessed is the Place [of all], Blessed is He; Blessed is the One who Gave the Torah to His people Israel, Blessed is He. Corresponding to four sons did the Torah speak; one [who is] wise, one [who is] evil, one who is innocent and one who doesn't know to ask.
Homework:
Young kids:
1. Do Artwork before, lego table settings
2. Learn songs with them beforehand- bring songs earlier
3. Create family traditions
4. Create a theme for the table, involve the kids
Teenagers:
1. Ask them to prepare a section of the Maggid
2. Ask them to research modern-day slavery
3. Ask them to think about what freedom truly is? Freedom From vs. Freedom to:
4. Also, create a memorable theme
Adults:
1. Ask them to prepare a section, regardless of background
2. Maybe someone at the seder has an interesting backstory or something they can share
3. Give those who are less affiliated tools to research the Hagaddah beforehand
Young kids:
1. Do Artwork before, lego table settings
2. Learn songs with them beforehand- bring songs earlier
3. Create family traditions
4. Create a theme for the table, involve the kids
Teenagers:
1. Ask them to prepare a section of the Maggid
2. Ask them to research modern-day slavery
3. Ask them to think about what freedom truly is? Freedom From vs. Freedom to:
4. Also, create a memorable theme
Adults:
1. Ask them to prepare a section, regardless of background
2. Maybe someone at the seder has an interesting backstory or something they can share
3. Give those who are less affiliated tools to research the Hagaddah beforehand
During the Seder:
Young kids:
1. Ask questions! Reward the asking of questions with chocolate chips,
2. Hagaddah bingo- online resources
3. Create a videogame feel- reward when reaching the next level.
4. Pick the areas to focus on and give them time- the rest, say quickly
5. Next night, focus on other areas
6. Focus on the songs
7. Peak-End Rule (see below)
Teens:
1. Understanding Family story and traditions (see below)
2. Your attitude is essential
3. Get them to share as much as possible
4. Frame in contemporary light
5. Pesach in Bergen-Belsen- Rav Rimon, Yaffa Eliach
6. Harry Potter Haggadah
Adults:
1. Get them to understand the transformative notion of the night
2. Find your own inner-peace and focus to set the tone regardless of what happens
3. Again, focus on specific areas that stand out- think of great questions for the meal
4. Don't forget the songs! Do the English ones, and make sure wine is flowing...
Young kids:
1. Ask questions! Reward the asking of questions with chocolate chips,
2. Hagaddah bingo- online resources
3. Create a videogame feel- reward when reaching the next level.
4. Pick the areas to focus on and give them time- the rest, say quickly
5. Next night, focus on other areas
6. Focus on the songs
7. Peak-End Rule (see below)
Teens:
1. Understanding Family story and traditions (see below)
2. Your attitude is essential
3. Get them to share as much as possible
4. Frame in contemporary light
5. Pesach in Bergen-Belsen- Rav Rimon, Yaffa Eliach
6. Harry Potter Haggadah
Adults:
1. Get them to understand the transformative notion of the night
2. Find your own inner-peace and focus to set the tone regardless of what happens
3. Again, focus on specific areas that stand out- think of great questions for the meal
4. Don't forget the songs! Do the English ones, and make sure wine is flowing...
Peak-End Rule
The peak–end rule is a cognitive bias that impacts how people remember past events. Intense positive or negative moments (the “peaks”) and the final moments of an experience (the “end”) are heavily weighted in our mental calculus.
Understanding the rules of thumb that our minds use when storing information allows us to design more memorable products and to improve customers’ subjective opinions about a user interface.
Understanding the rules of thumb that our minds use when storing information allows us to design more memorable products and to improve customers’ subjective opinions about a user interface.
Bruce Feiler “The Stories that Bind Us”, NY Times March 2013
Psychologists have found that every family has a unifying narrative, he explained, and those narratives take one of three shapes. First, the ascending family narrative: “Son, when we came to this country, we had nothing. Our family worked. We opened a store. Your grandfather went to high school. Your father went to college. And now you. ...” Second is the descending narrative: “Sweetheart, we used to have it all. Then we lost everything.” “The most healthful narrative,” Dr. Duke continued, “is the third one. It’s called the oscillating family narrative: ‘Dear, let me tell you, we’ve had ups and downs in our family. We built a family business. Your grandfather was a pillar of the community. Your mother was on the board of the hospital. But we also had setbacks. You had an uncle who was once arrested. We had a house burn down. Your father lost a job. But no matter what happened, we always stuck together as a family.’ ” Dr. Duke said that children who have the most self-confidence have what he and Dr. Fivush call a strong “intergenerational self.” They know they belong to something bigger than themselves.
Psychologists have found that every family has a unifying narrative, he explained, and those narratives take one of three shapes. First, the ascending family narrative: “Son, when we came to this country, we had nothing. Our family worked. We opened a store. Your grandfather went to high school. Your father went to college. And now you. ...” Second is the descending narrative: “Sweetheart, we used to have it all. Then we lost everything.” “The most healthful narrative,” Dr. Duke continued, “is the third one. It’s called the oscillating family narrative: ‘Dear, let me tell you, we’ve had ups and downs in our family. We built a family business. Your grandfather was a pillar of the community. Your mother was on the board of the hospital. But we also had setbacks. You had an uncle who was once arrested. We had a house burn down. Your father lost a job. But no matter what happened, we always stuck together as a family.’ ” Dr. Duke said that children who have the most self-confidence have what he and Dr. Fivush call a strong “intergenerational self.” They know they belong to something bigger than themselves.
יָכוֹל מֵראשׁ חֹדֶשׁ? תַּלְמוּד לוֹמַר בַּיּוֹם הַהוּא. אִי בַּיּוֹם הַהוּא יָכוֹל מִבְּעוֹד יוֹם? תַּלְמוּד לוֹמַר בַּעֲבוּר זֶה – בַּעֲבוּר זֶה לֹא אָמַרְתִּי, אֶלָּא בְּשָׁעָה שֶׁיֵּשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ.
It could be from Rosh Chodesh [that one would have to discuss the Exodus. However] we learn [otherwise, since] it is stated, "on that day." If it is [written] "on that day," it could be from while it is still day [before the night of the fifteenth of Nissan. However] we learn [otherwise, since] it is stated, "for the sake of this." I didn't say 'for the sake of this' except [that it be observed] when [this] matsa and maror are resting in front of you [meaning, on the night of the fifteenth].
Vision of Hope! What does the redemption look like?
הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְאַרְעָא דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַּׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַּׁתָּא עַבְדֵי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.
This is the bread of destitution that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat, anyone who is in need should come and partake of the Pesach sacrifice. Now we are here, next year we will be in the land of Israel; this year we are slaves, next year we will be free people.
Rabbi Jonathan Sacks, Pesach Haggadah, pp. 22-25
This is a strange invitation: "This is the bread of oppression our fathers ate in the land of Egypt. Let all who are hungry come in and eat." What hospitality is it to offer the hungry the taste of suffering? In fact, though, this is a profound insight into the nature of slavery and freedom. As noted, matza represents two things: it is the food of slaves, and also the bread eaten by the Israelites as they left Egypt in liberty. What transforms the bread of oppression into the bread of freedom is the willingness to share it with others....
Sharing food is the first act through which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself to be capable of fellowship and faith, the two things from which hope is born. That is why we begin the seder by inviting others to join us. Bread shared is no longer the bread of oppression. Reaching out to others, giving help to the needy and companionship to those who are along, we bring freedom into the world, and with freedom, God.
This is a strange invitation: "This is the bread of oppression our fathers ate in the land of Egypt. Let all who are hungry come in and eat." What hospitality is it to offer the hungry the taste of suffering? In fact, though, this is a profound insight into the nature of slavery and freedom. As noted, matza represents two things: it is the food of slaves, and also the bread eaten by the Israelites as they left Egypt in liberty. What transforms the bread of oppression into the bread of freedom is the willingness to share it with others....
Sharing food is the first act through which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself to be capable of fellowship and faith, the two things from which hope is born. That is why we begin the seder by inviting others to join us. Bread shared is no longer the bread of oppression. Reaching out to others, giving help to the needy and companionship to those who are along, we bring freedom into the world, and with freedom, God.