Protest Haggadah

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(א) וַיִּקְרָ֖א אֶל־מֹשֶׁ֑ה וַיְדַבֵּ֤ר יְהֹוָה֙ אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר׃
(1) יהוה called to Moses and spoke to him from the Tent of Meeting, saying:
(א) ויקרא אל משה. לְכָל דִּבְּרוֹת וּלְכָל אֲמִירוֹת וּלְכָל צִוּוּיִים קָדְמָה קְרִיאָה, לְשׁוֹן חִבָּה, לָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר וְקָרָא זֶה אֶל זֶה (ישעיהו ו'), אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם נִגְלָה עֲלֵיהֶן בִּלְשׁוֹן עֲרָאִי וְטֻמְאָה, שֶׁנֶּאֱמַר וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (במדבר כ"ג):
(1) ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (cf Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”. To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” (the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5).

2012: הפצת "קול קורא" והכרזה על הזוכים

לקראת הפתיחה החגיגית של האוניברסיטה ב -1925 פרסם הוועד לאיסוף ספרים קול קורא חדש וספרים רבים נוספים נאספו.

סימן קריאה

Kol Koreh

2012: Publication of the 'call for proposal' and announcement of the winners

In advance of the festive opening ceremony of the University in 1925, the committee put out an additional call for books, and more works were collected.

exclamation point

(ה) רבן גמליאל היה אומר: כל שלא אמר שלשה דברים אלו בפסח, לא יצא ידי חובתו, ואלו הן: פסח, מצה, ומרור. פסח - על שום שפסח המקום על בתי אבותינו במצרים. מצה - על שום שנגאלו אבותינו ממצרים. מרור - על שום שמררו המצרים את חיי אבותינו במצרים. בכל דור ודור חיב אדם לראות את עצמו כאלו הוא יצא ממצרים, שנאמר (שמות יג) והגדת לבנך ביום ההוא לאמר, בעבור זה עשה ה' לי בצאתי ממצרים. לפיכך אנחנו חיבין להודות, להלל, לשבח, לפאר, לרומם, להדר, לברך, לעלה ולקלס למי שעשה לאבותינו ולנו את כל הנסים האלו, הוציאנו מעבדות לחרות, מיגון לשמחה, ומאבל ליום טוב, ומאפלה לאור גדול, ומשעבוד לגאלה. ונאמר לפניו הללויה.

(5) Rabban Gamliel used to say: Whoever does not mentioned these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” Therefore it is our duty to thank, praise, laud, glorify, exalt, honor, bless, extol, and adore Him Who performed all these miracles for our ancestors and us; He brought us forth from bondage into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Therefore let us say before Him, Hallelujah!

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ. שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.
And it is this that has stood for our ancestors and for us; since it is not [only] one [person or nation] that has stood [against] us to destroy us, but rather in each generation, they stand [against] us to destroy us, but the Holy One, blessed be He, rescues us from their hand.

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.

חָכָם מָה הוּא אוֹמֵר? מָה הָעֵדוֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה' אֱלֹהֵינוּ אֶתְכֶם. וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן:

רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבוֹדָה הַזּאֹת לָכֶם. לָכֶם – וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ: "בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם". לִי וְלֹא־לוֹ. אִלּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל:

תָּם מָה הוּא אוֹמֵר? מַה זּאֹת? וְאָמַרְתָּ אֵלָיו "בְּחוֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרַיִם מִבֵּית עֲבָדִים".

וְשֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל – אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר, וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם.

Blessed be the Place [of all], Blessed be He; Blessed be the One who Gave the Torah to His people Israel, Blessed be 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.

What does the wise [son] say? "'What are these testimonies, statutes and judgments that the Lord our God commanded you?' (Deuteronomy 6:20)" And accordingly you will say to him, as per the laws of the Pesach sacrifice, "We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice (Mishnah Pesachim 10:8)."

What does the evil [son] say? "'What is this worship to you?' (Exodus 12:26)" 'To you' and not 'to him.' And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, "'For the sake of this, did the Lord do [this] for me in my going out of Egypt' (Exodus 13:8)." 'For me' and not 'for him.' If he had been there, he would not have been saved.

What does the innocent [son] say? "'What is this?' (Exodus 13:14)" And you will say to him, "'With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves' (Exodus 13:14).'"

And [regarding] the one who doesn't know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), "And you will speak to your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt."


The Four Sons. Seder Haggadah L'fesah im Tziyyurim Haddashim, Services for the Possover with new ilustrations, edited by Rev. H[ayyim] Liberman, Chicago, l879; second edition, Chicago, 1883. The wise son is the only son who wears a kippah, dresses like his parents in white clothes and is engrossed in the Haggadah. The wicked son, who is smoking, leaning back in his chair and gesturing with his hand, represents the young immigrants who rebelled against their parents. The other two sons are almost identical.

The Four Sons. Otzar Peirushim V'tziyyurim el (sic!) Haggadah Shel Pesoh, edited by Judah David Eisenstein, illustrated by Lola, New York, 1920. According to Eisenstein's introduction, Lola was the nickname of Leon David Israel who was born in Pinsk in l888, came to America in 1908, and drew cartoons and caricatures for the Kibbitzer, The American Hebrew and Heint.

The Four Sons. Haggadah Shel Pesah, written by Franziska Baruch, woodcuts by Jacob Steinhardt, Berlin, 1921. Steinhardt (1887-1968) was born in Poland, studied art in Berlin and Paris and also served in the German army in World War I. He left Germany for Jerusalem in 1933 and worked at Bezalel from 1949-1957. The wicked son is a soldier in a Prussian uniform with a spiked helmet.

The Four Sons. Haggadah Shel Pesah, Hungarian translation by Rabbi Ferenc Hevesi, illustrated by Istvan Zador (1882-1963). Budapest, 1924. This may be the first illustration of the four sons which relies entirely on their facial expressions to convey their characteristics. In the original, each face appears on a different page (pp 19-22).

The Four Sons. Haggadah Shel Pesah, illustrated by Ze'ev Raban, Jerusalem, 1925, which was finally published in Jerusalem, 2005. Raban (1890-1970) was born Wolf Rawicki in Lodz and continued his art studies in Munich and Brussels. Under the influence of Boris Schatz, Raban made Aliyah in 1912 and taught at the Bezalel Academy until 1929. He is regarded as a leading member of the Bezalel art style, in which artists portrayed both Biblical and Zionist themes in a style influenced by the European jugendstil and by traditional Persian and Syrian styles. Exemplars of this style are Rabban's illustrated editions of Ruth, Song of Songs. Job, Esther and the Haggadah.

The Four Sons. Seder Haggadah Shel Pesah, translated by Abraham Regelson, illustrated by Siegmund Forst, New York, 194| and many reprints. Forst was born in Vienna in 1904 where he studied art and calligraphy at the School of Graphic Arts and woodcutting with Arthur Weisz. He and his wife and two daughters escaped to the United States in 1939. In the introduction, he describes himself as "one who himself has suffered the flames and escaped them". He was a prolific illustrator of haggadot and Jewish children's literature. He died after 1997. Under the wise son it says: "A righteous man lives by his faith" (Habbakuk 2:4). The wicked son is a revolutionary who wants to set the world on fire. The simple son is assimilated; he plays the guitar and sips champagne.

The Four Sons. Haggadah Shel Pesah, edited by o'w (Shlomo Sakolsky), illustrated by Tzvi Livni, Tel Aviv, 1955 and reprints. The wise son is a religious Zionist holding a Haggadah (cf. figure 13.4). The wicked son is a city-dweller with money in his pocket who says to those who work in the Kibbutz on the left: "What is this avodah (labor) to you?" The answer to the simple son, that "God took us out of Egypt with a mighty hand" (Exodus 13:14), is illustrated by Jewish immigrants disembarking from ships in Israel. The son who does know how to ask is apparently a haredi child who does not
know nature or Sefer Hada'at, the Book of Knowledge.

כנגד שתי שכבות דברה גולדה ::

אחד עשיר – ואחד עני .

אחד אשכנזי – ואפילו אחד ספרדי

העשיר מהוא אומר ?

מה להם אלה העניים שקמו נגד הממשל טוענים ואמרים .

תנו לנו עבודה

תנו לנו חינוך . שיכון ,, ושוויון זכויות שיבואו אלי ואתן . להם עבודה בבנין בסכום של שלושים לירות ליום

כך אמר גואל המזרחים , רבי חיים חפר והעני מהו אומר ? לא עבודת פרוטקצייה בקשתי ולא נגד הממשלה קמתי . ואם יידיש לא דברתי בבעיטה הושלכתי .

והאשכנזי מהו אומר ? מה לו הספרדי הזה שמבקש להגיע לאוניברסיטה . בקושי רב הוא מסיים עממי ובקושי יודע הוא להביע את דעתו , אם בכלל יש לא דעה ופתאום הוא קם ומבקש את זכותו .. זו חוצפה גסה של העם המזרחי בכללו .

והספרדי מה הוא אומר ? זה נכון שמזה עשרים ושתיים שנה־ לא אמרתי מאומה ולא ביקשתי שיעבירו אותי דירה ולא התרעתי על החינוך הירוד ועל האפליה הקיימת ועל כל המגבלות שאנו סבלנו מהם ושאנו סובלים מהם עד עצם היום הזה

עצם היותי יהודי מזרחי הנני מבקש " בחוצפה״ את התפצות זכות ....... קיומי עלי אדמות באזרח ישראלי נאמן לעם ישראל בכל

ויבקשו את עזרתינו ועזרת העם להסגת מטרותינו הנשגבות ויוציאונו הפנתרים השחורים ביד חזקה ובזרוע נטוייה ובמורא גדול בהפגנות ובשביתות רעב . ויוציאנו הפנתרים השחורים לא על ידי מלאך ולא על ידי מלאך ולא על ידי שרף ולא על ידי שליח אלא הפנתרים השחורים בכבודם ובעצמם ,, שנאמר :: ועברתי בארץ ישראל בלילה הזה והודעתי לכולם שהגיע הזמן לדרוש את זכויותינו

Golda speaks of two classes:
One rich-and one poor.
One Ashkenazi-and even one Sephardi.

The rich man, what does he say?
"What is it to them, these poor people that rise against the government, who are arguing and making statements? Give us work. Give us education, housing,, and equal rights.' Let them come to me and I will give them work in construction for thirty liras a day"

That is what the savior of the Mizrahim, Rabbi Haim Hefer, said. And the poor man, what does he say? "1 did not ask for a protektzia job% nor did I rise up against the
government. And if Yiddish is a language that I cannot speak, then I am swiftly told off with a kick."

And the Ashkenazi, what does he say?
"What is it to him, this Sephardi that is asking to go to university? He barely finishes grade school and is hardly able to speak his mind, if he even has an opinion, and suddenly he comes to claim his rights.
That is the crude chutzpah of the Mizrahi people as a whole."

And the Sephardi, what does he say?
"It is true that for twenty-two years I didn't say a word and didn't ask for proper housing and didn't protest the lousy education and the existing discrimination and all the restrictions that we have suffered
under and that we suffer under to this day.

"By virtue of my being a Mizrahi Jew I hereby have the 'chutzpah' to ask for my right to exist on this earth as an Israeli citizen loyal to Jewish people of all origins..."

And they asked our help and the help of the people to achieve our noble goals, and the Black Panthers led us out with a mighty hand and with an outstretched arm and with awesome power and with protests and with hunger strikes.

And the Black Panthers delivered us, not by means of an angel,

not by an angel and not by a seraph and not by a messenger; it was the
Black Panthers themselves, as it is said:
"And I passed through the Land of lsrael that night and I informed
everyone that it is time to demand our rights."

The Israeli Black Panthers Haggadah

Now that the Saved Remnant is redeemed, the orphaned children of Israel are taken in. Each group of the Remnant makes a claim on the children and is envious of other groups on their account, because each group wants to increase its number. And while the children of Israel are being collected like abandoned eggs, the contention increases as each group tries to pull them its way. The children cannot withstand the many enticements, promises, and trials, such that some children go this way and some another. And it so happens that the non-Orthodox snatch the children of the Orthodox, and the Orthodox snatch the children of the non-Orthodox. And each and every group has its own school where children learn Torah. And after they study for a time, they grow clever; and a child behaves like a man of seventy who has opinions about how the world should be run, or how or when to settle the [Promised] Land and manage affairs of state. The children argue, and all are eager to advance their own positions and views, so that brothers are set apart, unable to agree on the question of the State [of Israel], unable to sit peacefully together.

Meanwhile the sons from our Holy Land [Palestine] shed their blood in an effort to bring survivors to Israel: for the gates of the Land are shut. No one can go in or out. And so emissaries go out from the Land [Palestine] to the surviving remnants with all kinds of keys to classify them and unlock their hearts. The emissaries come to meet the remnants, and when they meet Israel, they ask: Which group do you belong to? But the survivors do not understand them and wonder at the question. And even members of the [Jewish] Brigade in Italy reply: What is the meaning of this? Are we not, all of us, Israel?
The emissaries say:

You must have been sleeping for seventy years, because the unity of Israel is a fable. It's no longer possible; each person must join a group.
The remnants answer: But was not all of Israel slaughtered together?
Is not all of lsrael to rebuild the land together?
The emissaries say: The unity of Israel is a fable. The land of Israel is being built by different factions.

The remnants answer: We all belong to one group, we are Israel, all of us, and we have no interest in factions.

The emissaries say: That is impossible, the reality of Israel requires it. One could argue: This rivalry is like a rivulet; just as the rivulet flows down, riving the ground and irrigating it to make it fertile, so does division divide lsrael and bestow blessings on it. For it prepares the ground for all kinds of beliefs, so that people can go and die for the tip of every letter in their own torah. Thus rivalry breeds strength which increases the might of Israel.

From: A Survivors' Haggadah Hardcover – February 1, 2000 by Yosef Dov Sheinson (Author), Saul Touster pp33 - 35

מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת? שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה – כֻּלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת – הַלַּיְלָה הַזֶּה (כֻּלּוֹ) מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת – הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין – הַלַּיְלָה הַזֶּה כֻּלָּנוּ מְסֻבִּין.
What differentiates this night from all [other] nights? On all [other] nights we eat chamets and matsa; this night, only matsa? On all [other] nights we eat other vegetables; tonight (only) marror. On all [other] nights, we don't dip [our food], even one time; tonight [we dip it] twice. On [all] other nights, we eat either sitting or reclining; tonight we all recline.

אך מה נשתנה־ הלילה הזה מכל הלילות ? שבכל הלילות אנו אוכלים בקושי לחם ומים , והלילה הזה אין אנו אוכלים אפילו מצה ומים . שבכל הלילות אנו אוכלים רק ירקות . והלילה הזה הממשלה מחשיבה אותנו לבהמות . שבכל הלילות אנו כולנו מקור רועדים והלילה הזה רוב רובנו עצובים שבכל . הלילות אנו יישנים על הריצפה ומצד ממשלת ישראל בוודאי שזו חוצפה .

But what makes this night different from all other nights?

That on every other night we barely eat bread and water,
And on this night we don't even have matzah and water.
That on every other night we eat only vegetables.
And on this night the government treats us like animals.
That on every other night we all shiver from the cold²6
And on this night our sadness is clear for all to behold.
That on every other night we sleep on the floor.
And that's a chutzpah that the lsraeli government should abhor.

Q: "I believe in liberation for everyone. But why must I believe in it as a Jew? I want to believe in it as a human being. I don't want a Jewish celebration of liberation. I just want people to be people
and to be free. That's a real question. Answer that one!"

A: Don't assume you are fulfilling your obligation by working only for the greater entity, for so-called humanity-at-large. Humanity-at-large is an abstraction. On the world stage today are individual groups, distinct peoples, differing cultures.... We too hope for a common humanity, but we shall never achieve it by destroying unique languages, or by annihilating separate peoples, or by cutting down cultures.... We
have not endured these thousands of years in order now to forget our way of life. We wish to continue it, so that we may later unite with the company of mankind as equal partners.... Working for ones own hearth and one's own kinsmen does not mean relinquishing the banner of common humanity. We hope for a tomorrow in which there will be a common granary for mankind... but we also want to bring our bit of corn and wheat to this common storehouse. On the day of the great harvest we do not want our people to stand aside and weep over lost years or beg for alien bread.

In Haggadah for a Secular Celebration of Pesach (Philadelphia, 1982), secular
humanists interrupt their Seder with the above question and answer based on a quote the classical Yiddish writer Y. L. Peretz

See My People's Passover Haggadah Vol 1: Traditional Texts, Modern Commentaries by David Arnow PhD, Rabbi Lawrence A. Hoffman PhD, et al. 2008 pp 151-152

מה נשתנה הלילה הזה מכל הלילות שבכל הלילו שולחן-הורים לחוד ושולחן-בנים לחוד, הלילה הזה כולנו מסובין?

מה נשתנה הלילה הזה מכל הלילות שבכל הלילו שולחן-הורים לחוד ושולחן-בנים לחוד, הלילה הזה כולנו מסובין?

How is this night different from all other nights, becasue on all other nights the grown-up table is by itself and the kids table is by itself. This night we are all reclining?

Typical Kibbutz Haggadah

מה נשתנה הלילה הזה מכל הלילות? גם השנה הננו יושבים לחוג ולהזכיר את יציאת מצרים, יציאה מעבדות לחרות, האם יצא העם הנרדף והמדוכא משעבוד לגאולה, מאפלה לאור גם בדורנו. מה מליל?

כיום הזה – יום אשר לא היה עוד כמוהו לרוע מיום אשר הלכנו בגולה, יום של פחדים בלתי נפסקים ואי-אמון בחיים לשארית הנמצאה, יום שכולו כזבח ארוך דומה –

כיום הזה – יום אשר עין בעין אנו רואים את כל ההתנוונות של זרעו של אברהם אבינו בכל הגיטאות אשר הודחו שמה, את כל התפוררות-האומה, התרוקנות-תכנה והמות השחור האורב לה, הבא עליה, את כל עומק-היסורים של גסיסת-ענק...

כיום הזה – יום שהאדם נמכר בו למולך, הנשמות העדינות הולכות ונמקות משעבוד ומכבלים, העניוּת והגסוּת והזדון שופכים את ממשלתם על כל "והשכינה תכבוש בענן ראשה ומעוצר כאב וכלימה היא פורשת ובושה"...

[כיום הזה – אשר אי-הדעת מולכת בכיפה, ודברי-תורה נתמעטו, וכעיוורים נגשש באפלה, והספקנות אוכלת לב ונפש, והמרה השחורה משתפכת בכל, והעצבות מתרבה, והעמודים נופלים, והאמונה בשמים שבארץ מתמוטטת, ונדדו היחידים הבודדים, הנזירים, לבקש את האלוהים – ולא ימצאו...

כיום הזה – הנני בא אליך אח נדכה.

ולא להתימר לפניך בדרכי הסלולה, לא להתנפח בדוגמַטים שלי הקבועים, לא לצַוותך: זו המסילה האחת והיחידה, לְכה בה ותמצא מרגעה!

כי לא מרגעה תדע אתי, אחי, אף לא שלוה ולא הנאה.

כי לעוררך אני בא, אחי, לעוררך לאמור: שאל, בן-אדם, לנתיבות-עולם, שאל, אי-הדרך, אי?

לעוררך ולהעלות את מחשבתך אני בא; להעלותה ולהרחיבה ולחזקה למען לא תאבד בחיפושיה הקשים.

וכה ייאָמר לה: "שמע, בן-ישראל, שמע בן-הצער, שא ראשך, שא ראשך – ויינשאו פתחי-עולם. אַל מנוחה ואל הונאה עצמית, תהי איזו שתהיה, אַל יראה מפני כל תוצאות, תהיינה מה שתהיינה. אַל קורט של שקר ורכות-הלב. הלאה עננים, צא מניקרת הצוּר. הסר מעליך את הכף. גשה עד הערפל, עלה לפרדס, ראה את פני ההוויה. השג את מהותה, את כבודה. התקדש!...] (יוסף חיים ברנר "על הדרך" המעורר 1906

קיבוץ בית-זרע, ת"ש [1940]

How is this night different from all other nights? Also this year we sit to celebrate and to remember the Exodus from Egypt, the Exodus from Slavery to Freedom, but has this pursued depressed nation actually gone from slavery to freedom, from darkness to light also in our generation. What can we tell?

On this day - a day that has never been worse than the day we went into exile, a day of incessant fears and distrust in life for the rest of what is found, a day that is all like a long, similar sacrifice.

On this day - a day that is an eye for an eye we see all the decay of the seed of Abraham our father in all the githas that named her name, all the disintegration of the nation, the emptiness of the program and the black death lurking for it, next on it, all the depth of anguish of a giant dying...

On this day - a day in which man is sold to the king, the gentle souls are being freed from slavery and cables, the humility and the deceptive and malice pour out their government on all "and the one who conquers in the cloud of her head and stops pain and the pain she retires and shame"...

[On this day - when ignorance is in the dome, and the words of the Torah are diminished, and as a blind man approaches in the dark, and scepticism eats up the heart and soul, and the black bitterness spills out in everything, and the sadness increases, and the pillars fall, and the faith in the skies that the earth is collapsing, and the lonely ones wandered, the monks, to ask for God - and they will not find...

On this day - I am coming to you brother, we will wait.

And not to be arrogant in front of you in the paved ways, not to be inflated with my constant documents, not to your team: this is the one and only track, walk on it and you will find relaxing!

Because it's not calming, know with me, my brother, neither calm nor pleasure.

Because to provoke you I come, my brother, to provoke you to say: Ask, son of man, to the lanes of the world, ask, the way, the way?

To inspire and raise your thinking I come; to raise it and expand it and strengthen it so that you don't get lost in its hard search.

And so it will be said to her: "Listen, son of israel , Listen, son of sorrow, breathe your head, breathe your head - and they will carry the open world. No rest and no self-deception, whatever you are, don't look at any results, be whatever you are. El Court of lies and softness of the heart. Come on clouds, get out of the barn manicure. Take the fun away from you. Approach until the fog, ascended to paradise, saw the face of being. Get her essence, her dignity. Sanctified!...] (Yosef Haim Brenner "On the Way" the provoking 1906)

First page in Haggadah of Kibbutz Beit Zera 1940 see here

צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת־הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.
Go out and learn what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."

Why does the Haggadah mistranslate verse 5? As the classical commentaries point out, the Hagadah (intentionally) mis-translates "“My father was a fugitive Aramean." אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י where אֹבֵ֣ד means "lost" and the Aramean is Jacob (or Abraham) to "An Aramean was destroying my father" where אֹבֵ֣ד means destroy and the Aramean (out of nowhere) was Laban.... and thereby changes the disgrace of humble beginnings of being a stateless (of the biblical translation) to the shame of a victim (whose life was in danger) of the traditional Haggadah.

Joseph Tabory writes: "It is possible that the two issues, the use of the penultimate verse [Deuteronomy 26 verse 9 "He brought us to this place and gave us this land"] and the understanding of the first verse, are related. While the Temple existed, people who included the penultimate verse of this portion in their haggadah understood the whole passage as truly representing their radical change in status. The people had started out as fugitives or wandering nomads, and now they stood in their permanent home, the land given to them by God. This interpretation fits in well with the Mishnah’s description of the text as “beginning with disgrace and ending with praise.” After the destruction of the Temple, the penultimate verse, no longer relevant, was omitted. It is possible that this verse was never part of the haggadah outside of Jerusalem. Without this verse, the portion closed with the salvation from Egyptian oppression. There was no longer any parallelism between the lowly beginning as nomads and their present status as people saved from persecution. Perhaps this was the reason that the first verse was reinterpreted to deal with oppression rather than with landlessness.” In this way, the rhetorical pattern was retained: we began as persecuted by Laban and now we have been saved from persecution and slavery.

The presumed original interpretation of this bikkurim [First Fruit] passage, that the ancestors were wandering nomads who have finally, through the grace of God, reached their homeland, fits well with this pattern. The interpretation preserved in the traditional haggadah, that the ancestors were persecuted by Laban and finally rescued by God from the hands of Pharaoh, does not fit the rhetoric pattern as well as the other.

See: JPS Commentary on the Haggadah - Historical Introduction, Translation, and Commentary, Joseph Tabory, The Jewish Publication Society 2008 pp 32 - 37

צא ולמד מה ביקש לבן האשכנזי לעשות ביעקב אבוטבול ?

שהממשל לא גזר אלא על הספרדים . ולכן האשכנזי בקש את לעכל כל השחורים מן הממשל ושלחם ויהיו לעבודה לגוי שחורה .ויהיו לגוי גדול וירבו וישרצו ככוכבים בשמים .

ויקום הממשל ויאמר הנה עם גדול וכו רבים הם ובהם נתן להם חינוך וכה נאות רבים הם הם התעוררו מתרדמתם , ויקומו ובבחירות הבאות ישבו שם בכנסת רק ספרדים על כן אל נתן לפנתרים האלה לעורר את הבעיה הקיימת מאז ומתמיד. הבה ונתחכמה לו פן ירבה כמו שעשינו בוודי סליב נקנה את המנהיגים ונתפטר מן האחרים חרבים

ויפטרונו מן הצבא ובאמתלה שאנחנו עבריינים לא נעבוד בממשל ולא נוציא רישיונות נהגות וכו'

Go and learn what Laban the Ashkenazi wanted to do to Yaakov Abutbul.

That the regime sentenced the Sephardim and only them, and therefore the Ashkenazi wanted to root out all the Black people from the establishmernt and to condemn them to black labor,

And they became a great nation and multiplied and swarmed like the stars in the sky.
And the government rose and said "Here is such a great nation, and they are so numerous that if we give them a go0d education they will awaken from their slumber, and they will rise up against us and defeat us.

"And in the next elections only Sephardim will be there in the Knesset, therefore do not allow these Panthers to stir up the problem that has been there since the beginning. Let us deal wisely with them lest they multiply, as we did in Wadi Salib. Let us buy off their leaders and get rid of the rest."?1 And they will exempt us from the army under the pretense that we are criminals. We won't get government jobs or
drivers' licenses and so on.