ื‘ืกืดื“

Kavanot: Evangelism

Thoughts on Tanach and the Davening

Evangelism
Sharing news of something in order to convince someone to join or otherwise accept it (from the Greek, โ€œgood newsโ€).
Wiktionary, evangelism

Last time we talked about ื”ืœืœ, and how the original ืชืงื ื” implied that it should be said in prayer, before ื”ืณ's salvation:

ื”ึทืœึผึตืœ ื–ึถื” ืžึดื™ ืึฒืžึธืจื•ึน? ื ึฐื‘ึดื™ืึดื™ื ืฉืึถื‘ึผึตื™ื ึตื™ื”ึถืŸ ืชึผึดืงึผึฐื ื•ึผ ืœึธื”ึถืŸ ืœึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืฉืึถื™ึผึฐื”ื•ึผ ืื•ึนืžึฐืจึดื™ืŸ ืื•ึนืชื•ึน ืขึทืœ ื›ึผื‡ืœ ืคึผึถืจึถืง ื•ึผืคึถืจึถืง, ื•ึฐืขึทืœ ื›ึผื‡ืœ ืฆึธืจึธื” ื•ึฐืฆึธืจึธื” ืฉืึถืœึผึนื ืชึผึธื‘ึนื ืขึฒืœึตื™ื”ึถืŸ. ื•ึฐืœึดื›ึฐืฉืึถื ึผึดื’ึฐืึธืœึดื™ืŸ, ืื•ึนืžึฐืจึดื™ื ืื•ึนืชื•ึน ืขึทืœ ื’ึผึฐืื•ึผืœึผึธืชึธืŸ.

ืคืกื—ื™ื ืงื™ื–,ื

And I wondered why we donโ€™t do that today. Evidently, the Rishonim read the gemara differently:

The BRISKER RAV (Hilchos Chanukah 3) cites RABEINU YERUCHAM who explains that โ€œPerekโ€ refers to any set time during the year at which there is a special enactment to recite Hallel (the three festivals, and Chanukah). โ€œTzarah,โ€ on the other hand, refers to the actual moment of salvation at which the Jewish people should sing Hallel to thank Hashem for their deliverance. The source for the recitation of Hallel at the moment of salvation can be found in the BEHAG. He writes that part of the decree of the Neviโ€™im was for the Jews to say Hallel spontaneously whenever they, as a group, are saved from imminent peril.

RABEINU YONAH in Berachos says that when the Jewish people want to sing spontaneous praises to Hashem in response to a miraculous delivery from danger, they need not recite the entire Hallel. Even when they have said a blessing over Hallel, they are permitted to say as many or as few passages as they wish. They may even interrupt in the middle. In contrast, the Hallel of a โ€œPerekโ€ must be recited in the order of its paragraphs, and a blessing may be said only when the entire Hallel is recited.

โ€ฆThe Brisker Rav explains that these differences are based on a more fundamental disparity in the underlying essence of the two types of Hallel. The โ€œPerekโ€ Hallel is recited as an obligation of โ€œKeriโ€™ahโ€โ€”to read the Hallel. Its goal is to arouse oneโ€™s love for Hashem through the remembrance of a miracle which He performed at a certain time in the past. In contrast, the Hallel of โ€œTzarahโ€ is said as a form of praise to Hashem, or โ€œShirah.โ€ It is an expression of the immense love for Hashem that one feels at a time of miraculous salvation.

Insights into the Daily Daf, Pesachim 117

In other words, they are reading the gemara as follows:

ื”ึทืœึผึตืœ ื–ึถื” ืžึดื™ ืึฒืžึธืจื•ึน? ื ึฐื‘ึดื™ืึดื™ื ืฉืึถื‘ึผึตื™ื ึตื™ื”ึถืŸ ืชึผึดืงึผึฐื ื•ึผ ืœึธื”ึถืŸ ืœึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืฉืึถื™ึผึฐื”ื•ึผ ืื•ึนืžึฐืจึดื™ืŸ ืื•ึนืชื•ึน ืขึทืœ ื›ึผื‡ืœ ืคึผึถืจึถืง ื•ึผืคึถืจึถืง; ื•ึฐืขึทืœ ื›ึผื‡ืœ ืฆึธืจึธื” ื•ึฐืฆึธืจึธื” (ืฉืึถืœึผึนื ืชึผึธื‘ึนื ืขึฒืœึตื™ื”ึถืŸ!) ื•ึฐืœึดื›ึฐืฉืึถื ึผึดื’ึฐืึธืœึดื™ืŸ, ืื•ึนืžึฐืจึดื™ื ืื•ึนืชื•ึน ืขึทืœ ื’ึผึฐืื•ึผืœึผึธืชึธืŸ.

ืคืกื—ื™ื ืงื™ื–,ื

The phrase ืฉืึถืœึผึนื ืชึผึธื‘ึนื ืขึฒืœึตื™ื”ึถืŸ does not describe when to say ื”ืœืœ, but is an aside. The two types of ื”ืœืœ are ืขึทืœ ื›ึผื‡ืœ ืคึผึถืจึถืง ื•ึผืคึถืจึถืง (in memory of a miraculous salvation; the ืงืจื™ืื” of ื”ืœืœ), and ื•ึฐืขึทืœ ื›ึผื‡ืœ ืฆึธืจึธื” ื•ึฐืฆึธืจึธื” ื•ึฐืœึดื›ึฐืฉืึถื ึผึดื’ึฐืึธืœึดื™ืŸ (after the experience of a miraculous salvation; the ืฉื™ืจื” of ื”ืœืœ). With that, letโ€™s look at the first perek. We all know it well:

ื ื”ืœืœื•ื™ื”;
ื”ืœืœื• ืขื‘ื“ื™ ื”ืณ; ื”ืœืœื• ืืช ืฉื ื”ืณืƒ
ื‘ ื™ื”ื™ ืฉื ื”ืณ ืžื‘ืจืš ืžืขืชื” ื•ืขื“ ืขื•ืœืืƒ
ื’ ืžืžื–ืจื— ืฉืžืฉ ืขื“ ืžื‘ื•ืื• ืžื”ืœืœ ืฉื ื”ืณืƒ
ื“ ืจื ืขืœ ื›ืœ ื’ื•ื™ื ื”ืณ; ืขืœ ื”ืฉืžื™ื ื›ื‘ื•ื“ื•ืƒ
ื” ืžื™ ื›ื”ืณ ืืœืงื™ื ื• ื”ืžื’ื‘ื™ื”ื™ ืœืฉื‘ืชืƒ
ื• ื”ืžืฉืคื™ืœื™ ืœืจืื•ืช ื‘ืฉืžื™ื ื•ื‘ืืจืฅืƒ
ื– ืžืงื™ืžื™ ืžืขืคืจ ื“ืœ; ืžืืฉืคืช ื™ืจื™ื ืื‘ื™ื•ืŸืƒ
ื— ืœื”ื•ืฉื™ื‘ื™ ืขื ื ื“ื™ื‘ื™ื; ืขื ื ื“ื™ื‘ื™ ืขืžื•ืƒ
ื˜ ืžื•ืฉื™ื‘ื™ ืขืงืจืช ื”ื‘ื™ืช ืื ื”ื‘ื ื™ื ืฉืžื—ื”;
ื”ืœืœื•ื™ื”ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื™ื’

The first pasuk is an apostrophe:

ื”ืœืœื•ื™ื”;
ื”ืœืœื• ืขื‘ื“ื™ ื”ืณ; ื”ืœืœื• ืืช ืฉื ื”ืณืƒ

ืชื”ื™ืœื™ื ืงื™ื’:ื

The psalmist is addressing ืขื‘ื“ื™ ื”ืณ to praise ืฉื ื”ืณ, the โ€œName of G-dโ€, the way we say ื‘ืจื•ืš ืฉื ื›ื‘ื•ื“ ืžืœื›ื•ืชื• ืœืขื•ืœื ื•ืขื“ or ื™ื”ื ืฉืžื™ื” ืจื‘ื ืžื‘ืจืš ืœืขืœื ื•ืœืขืœืžื™ ืขืœืžื™ื. We can never speak of ื”ืณ directly, only of descriptions that serve as models that our primitive monkey brains can handle. We make this point in ืืฉืจื™: G-d is great and โ€œgreatly to be praisedโ€ but โ€His greatness is unsearchableโ€œ:

ื’ ื’ื“ื•ืœ ื”ืณ ื•ืžื”ืœืœ ืžืื“; ื•ืœื’ื“ืœืชื• ืื™ืŸ ื—ืงืจืƒ
ื“ ื“ื•ืจ ืœื“ื•ืจ ื™ืฉื‘ื— ืžืขืฉื™ืš; ื•ื’ื‘ื•ืจืชื™ืš ื™ื’ื™ื“ื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืžื”

So all we can do is praise ืžืขืฉื™ืš and ื’ื‘ื•ืจืชื™ืš.

That is the meaning of ืฉื ื”ืณ: the sum total of our understanding of the Divine. Itโ€™s all we can do, and itโ€™s everything that ื”ืณ expects of us.

The Chida adds an interesting gematria:

ื•ืจืžื– โ€ื”ืœืœื• ืขื‘ื“ื™ ื”ืณโ€œ, โ€ืขื‘ื“ื™โ€œ ื’ื™ืžื˜ืจื™ื โ€ืึพืœื”ื™ืโ€œ ืฉื›ื•ื ืชื ืœื™ื—ื“ื” ืขื ืงื‘ืดื”; ื•ื–ืดืฉ ืขื‘ื“ื™ ื”ืณ ืฉื”ื ืขื ื•ื™ื ื•ื”ื ืžืจื›ื‘ื” ืœืฉื›ื™ื ื”.

ื—ื•ืžืช ืื ืš, ืชื”ื™ืœื™ื ืงื™ื’:ื

Being the ืžืจื›ื‘ื” ืœืฉื›ื™ื ื” means that being an ืขื‘ื“ ื”ืณ has to be more than personal; an ืขื‘ื“ ื”ืณ has to carry the โ€œpresenceโ€ of ื”ืณ to the entire world. So in the next psukim the psalmist tells his audience to spread the praise of ื”ืณ through all time and space:

ื‘ ื™ื”ื™ ืฉื ื”ืณ ืžื‘ืจืš ืžืขืชื” ื•ืขื“ ืขื•ืœืืƒ
ื’ ืžืžื–ืจื— ืฉืžืฉ ืขื“ ืžื‘ื•ืื• ืžื”ืœืœ ืฉื ื”ืณืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื™ื’

ื™ื”ื™ [ืฉื ื”ืณ ืžื‘ืจืš]: ื•ื–ืืช ื”ื™ื ื”ืชื”ืœื” ื‘ืืžืช.

ืื‘ืŸ ืขื–ืจื, ืชื”ื™ืœื™ื ืงื™ื’:ื

ืžืžื–ืจื— ืฉืžืฉ ืขื“ ืžื‘ื•ืื• doesnโ€™t mean โ€œdawn to duskโ€; we are not limiting praise of ื”ืณ to daytime. It means โ€œeast to westโ€; a merism for โ€œthe whole worldโ€, even the non-Jewish world, those who are not ืขื‘ื“ื™ ื”ืณ.

ืขืดื™ ืฉื™ืกืคืจื• ื”ืฉื’ื—ืชื• ื”ืคืจื˜ื™ื™ืช, ื•ืœื ื“ื™ ื‘ื”ื™ืœื•ืœ ืœื‘ื“, ื›ื™ ืžืžื–ืจื— ืฉืžืฉ ืขื“ ืžื‘ื•ืื• ืžื”ื•ืœืœ ืฉื ื”ืณ ืฉื”ื”ื™ืœื•ืœ ื›ื‘ืจ ื”ืชืคืฉื˜ ื’ื ืืฆืœ ื”ืขื›ื•ืดื ืฉื’ื ื”ื ืžื”ืœืœื™ื.

ืžืœื‘ื™ืดื, ืชื”ื™ืœื™ื ืงื™ื’:ื

ืžืžื–ืจื—: ื›ื™ ื›ืœ ื‘ื ื™ ืื“ื ืฉื”ื ืžืŸ ื”ืžื–ืจื— ืขื“ ื”ืžืขืจื‘ ื›ื•ืœื ื™ื”ืœืœื• ื™ึพื” ื›ื™ ืืฃ ืขืœ ืคื™ ืฉื™ืฉ ื‘ื”ื ืขื•ื‘ื“ื™ ื›ื•ื›ื‘ื™ื ื•ืžื–ืœื•ืช ื”ื›ืœ ืžื•ื“ื™ื ื›ื™ ื”ื•ื ื”ืกื™ื‘ื” ื”ืขืœื™ื•ื ื”, ื•ื–ื›ืจ ืžื–ืจื— ื•ืžืขืจื‘.

ืจื“ืดืง, ืชื”ื™ืœื™ื ืงื™ื’:ื’

Weโ€™re not trying to convert the world, but to convince the world that there is one Supreme Power, however they wish to serve It:

ื”ื’ื”ื”: ื•ื™ืฉ ืžืงื™ืœื™ืŸ ื‘ืขืฉื™ื™ืช ืฉื•ืชืคื•ืช ืขื ื”ื›ื•ืชื™ื ื‘ื–ืžืŸ ื”ื–ื”, ืžืฉื•ื ืฉืื™ืŸ ื”ื›ื•ืชื™ื ื‘ื–ืžืŸ ื”ื–ื” ื ืฉื‘ืขื™ื ื‘ืขื‘ื•ื“ืช ืืœื™ืœื™ื ื•ืืฃ ืขืœ ื’ื‘ ื“ืžื–ื›ื™ืจื™ืŸ ื”ืขื‘ื•ื“ื” ื–ืจื” ืžื›ืœ ืžืงื•ื ื›ื•ื•ื ืชื ืœืขื•ืฉื” ืฉืžื™ื ื•ืืจืฅ, ืืœื ืฉืžืฉืชืคื™ืŸ ืฉื ืฉืžื™ืโ€ฆื“ื”ืจื™ ืื™ื ื ืžื•ื–ื”ืจื™ืŸ ืขืœ ื”ืฉื™ืชื•ืฃ.

ืฉื•ืœื—ืŸ ืขืจื•ืš, ืื•ืจื— ื—ื™ื™ื, ืกื™ืžืŸ ืงื ื•

In summary, โ€œrealโ€ ื”ืœืœ, the ืฉื™ืจื” kind of spontaneous ื”ืœืœ that we say about miracles that we have experienced, needs to be shared, to be declared to the world. So, jumping ahead to the conclusion of the ื”ืœืœื•ื™ื” part of ื”ืœืœ, thatโ€™s what we do:

ื ื”ืœืœื• ืืช ื”ืณ ื›ืœ ื’ื•ื™ื; ืฉื‘ื—ื•ื”ื• ื›ืœ ื”ืืžื™ืืƒ
ื‘ ื›ื™ ื’ื‘ืจ ืขืœื™ื ื• ื—ืกื“ื• ื•ืืžืช ื”ืณ ืœืขื•ืœื;
ื”ืœืœื•ื™ื”ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื™ื–

The psalmist now addresses the whole world, ื”ืœืœื• ืืช ื”ืณ, because ื’ื‘ืจ ืขืœื™ื ื• ื—ืกื“ื•. The question is, what is ื’ื‘ืจ ืขืœื™ื ื•, and if it refers to usโ€”the ืขื‘ื“ื™ ื”ืณโ€”then why should the rest of the world praise ื”ืณ?

Rabbi Etshalom proposes that it is not really directed at the world:

Although the psalmist stands in the Mikdash before the assemblageโ€ฆhe rhetorically addresses himself to the rest of the world. Taking note of how kind the Ribbono Shel Olam has been to His peopleโ€”those who praise Himโ€”he adjures the rest of the world (so to speak) to join in the praise for their own benefit. To wit: You all see how blessed we are; this is the result of our close relationship with the Almighty. You, too, should act likewise. This is not honestly directed at the nations, but at Am Yisraelโ€ฆThe effect is that we should feel particularly blessed and, if the rest of the nations ought to praise Him, how much more so should we do likewise.

Rabbi Yitzchak Etshalom, Hallel (V): Psalms 117-118, private communication

But I would say that it is addressed to the world, but now it is the entire congregation of ืขื‘ื“ื™ ื”ืณ saying that ื”ืณโ€˜s ื—ืกื“ is so great, we canโ€™t praise itโ€”or Himโ€”enough. ื’ื‘ืจ ืขืœื™ื ื• ื—ืกื“ื• means ื”ืณโ€™s goodness overwhelms us. We are driven to sing ื”ืœืœ and to have youโ€”all of youโ€”sing it as well. ืืžืช ื”ืณ ืœืขื•ืœื,โ€Ž ื”ืณ's unitary Truth encompasses the ืขื•ืœื in both senses of the word ืขื•ืœืโ€”time and space, ืžืขืชื” ื•ืขื“ ืขื•ืœื; ืžืžื–ืจื— ืฉืžืฉ ืขื“ ืžื‘ื•ืื•.

That sense of โ€œwe have to shout ื”ืœืœ to the worldโ€ has implications for ืœื™ืœ ื”ืกื“ืจ.

This is taken from Rabbi Eli Baruch Shulmanโ€™s ื™ืฉืžื— ืื‘ ืขืœ ื”ื’ื“ื” ืฉืœ ืคืกื— (thatโ€™s Rabbi Shulmanโ€™s brother, a Rosh Yeshiva at YU). I dealt with this before, in Future History but only from secondary sources. The ื”ื’ื“ื” is now on HebrewBooks.org, so I can quote it directly.

ื” ื‘ื›ืœ ื“ื•ืจ ื•ื“ื•ืจ, ื—ื™ื™ื‘ ืื“ื ืœืจืื•ืช ืืช ืขืฆืžื• ื›ืื™ืœื• ื”ื•ื ื™ืฆื ืžืžืฆืจื™ื; ืœืคื™ื›ืš ืื ื—ื ื• ื—ื™ื™ื‘ื™ืŸ ืœื”ื•ื“ื•ืช ืœื”ืœืœ ืœืฉื‘ื— ืœืคืืจ ืœื”ื“ืจ ืœืจื•ืžื ืœื’ื“ืœ ืœื ืฆื— ืœืžื™ ืฉืขืฉื” ืœื ื• ืืช ื›ืœ ื”ื ื™ืกื™ื ื”ืืœื•, ื•ื”ื•ืฆื™ืื ื• ืžืขื‘ื“ื•ืช ืœื—ื™ืจื•ืช. ื•ื ืืžืจ ืœืคื ื™ื•, ื”ืœืœื•ื™ื”.

ื• ืขื“ ืื™ื›ืŸ ื”ื•ื ืื•ืžืจโ€”ื‘ื™ืช ืฉืžืื™ ืื•ืžืจื™ืŸ, ืขื“ (ืชื”ื™ืœื™ื ืงื™ื’:ื˜) โ€œืื ื”ื‘ื ื™ื ืฉืžื—ื”โ€; ื‘ื™ืช ื”ืœืœ ืื•ืžืจื™ืŸ, ืขื“ (ืชื”ื™ืœื™ื ืงื™ื“:ื—) โ€ื—ืœืžื™ืฉ ืœืžืขื™ื™ื ื• ืžื™ืโ€œโ€ฆ

ื– ืžื–ื’ื• ืœื• ื›ื•ืก ืฉืœื™ืฉื™, ื‘ื™ืจืš ืขืœ ืžื–ื•ื ื•; ืจื‘ื™ืขื™, ื’ื•ืžืจ ืขืœื™ื• ืืช ื”ืœืœ ื•ืื•ืžืจ ืขืœื™ื• ื‘ืจื›ืช ื”ืฉื™ืจ.

ืžืฉื ื” ืคืกื—ื™ื ืคืจืง ื™

Why do we split ื”ืœืœ at the seder?

ืืžืจื• ืœื”ืŸ ื‘ื™ืช ืฉืžืื™: ื•ื›ื™ ื™ืฆืื• ื™ืฉืจืืœ ืžืžืฆืจื™ื ืฉื”ื•ื ืžื–ื›ื™ืจ ื™ืฆื™ืืช ืžืฆืจื™ื? ืืžืจื• ืœื”ืŸ ื‘ื™ืช ื”ืœืœ: ืื™ืœื• ืžืžืชื™ืŸ ืขื“ ืงืจื•ืช ื”ื’ื‘ืจ ืื“ื™ื™ืŸ ืœื ื”ื’ื™ืขื• ืœื—ืฆื™ ื’ืื•ืœื”! ื”ื™ืืš ืžื–ื›ื™ืจื™ืŸ ื’ืื•ืœื” ื•ืื“ื™ื™ืŸ ืœื ื ื’ืืœื•? ื•ื”ืœื ืœื ื™ืฆืื• ืืœื ื‘ื—ืฆื™ ื”ื™ื•ื ืฉื ืืžืจ (ืฉืžื•ืช ื™ื‘:ื ื) ื•ึทื™ึฐื”ึดื™ ๏ฌฑึฐืขึถืฆึถื ื”ึท๏ฌน๏ญ‹ื ื”ึท๏ฌถึถื” ื”๏ญ‹ืฆึดื™ื ื”ืณ ืึถืช ๏ฌฑึฐื ึตื™ ื™ึด๏ฌซึฐืจึธืึตืœ ืžึตืึถืจึถืฅ ืžึดืฆึฐืจึทื™ึดื ื•ื’ื•ืณ. ืืœื ืžื›ื™ื•ืŸ ืฉื”ืชื—ื™ืœ ื‘ืžืฆื•ื” ืื•ืžืจ ืœื• ืžืจืง [ื’ืžื•ืจ].

ื™ืจื•ืฉืœืžื™ ืคืกื—ื™ื ืข,ื‘ ื™:ื”

In other words, ื‘ื™ืช ืฉืžืื™ and ื‘ื™ืช ื”ืœืœ agree that fundamentally, at the end of ืžื’ื™ื“, we should only say the introductory perek of Hallel. ื‘ื™ืช ื”ืœืœ adds that, since weโ€™re telling the story of ื™ืฆื™ืืช ืžืฆืจื™ื, we should also say the psukim that follow that tell the story of ื‘ืฆืืช ื™ืฉืจืืœ ืžืžืฆืจื™ื, even though we will stop ื‘ืืžืฆืข ื”ืขื ื™ืŸ (as weโ€™ve said, ืคืจืงื™ื ืงื™ื“ and ืงื˜ื• are really one unit). Why? Why split it at all?

Rabbi Shulman starts by discussing our custom of opening the door before ื”ืœืœ (the section of the seder). He connects it to a comment in the gemara about the โ€œrealโ€ seder, in Jerusalem:

ืืžืจ ืจื‘: ื’ื’ื™ืŸ ื•ืขืœื™ื•ืช ืœื ื ืชืงื“ืฉื•. ืื™ื ื™? ื•ื”ืืžืจ ืจื‘ ืžืฉื•ื ืจื‘ื™ ื—ื™ื™ื: ื›ื–ื™ืชื ืคืกื—ื ื•ื”ืœื™ืœื ืคืงืข ืื™ื’ืจื. ืžืื™ ืœืื•โ€”ื“ืื›ืœื™ ื‘ืื™ื’ืจื ื•ืืžืจื™ ื‘ืื™ื’ืจื? ืœื; ื“ืื›ืœื™ ื‘ืืจืขื ื•ืืžืจื™ ื‘ืื™ื’ืจื. ืื™ื ื™? ื•ื”ืชื ืŸ: ืื™ืŸ ืžืคื˜ื™ืจื™ืŸ ืื—ืจ ื”ืคืกื— ืืคื™ืงื•ืžืŸ; ื•ืืžืจ ืจื‘: ืฉืœื ื™ืขืงืจื• ืžื—ื‘ื•ืจื” ืœื—ื‘ื•ืจื”! ืœื ืงืฉื™ื; ื›ืืŸ ื‘ืฉืขืช ืื›ื™ืœื”, ื›ืืŸ ืฉืœื ื‘ืฉืขืช ืื›ื™ืœื”.

ืคืกื—ื™ื ืคื”,ื‘-ืคื•,ื

ื‘ื˜ืขื ืคืชื™ื—ืช ื”ื“ืœืช ื•ืืžื™ืจืช ืฉืคื•ืš ื—ืžืชืš ื›ืืŸ, ืคื™ืจืฉ ื‘ืกืคืจ ื“ื‘ืจ ืฉืžื•ืืœ ื“ื‘ืจ ื ืื”, ื›ื™ ื‘ื’ืžืจื (ืคื”:) ืžื‘ื•ืืจ ืฉืื—ืจ ื’ืžืจ ืื›ื™ืœืช ื”ืคืกื— ื”ื™ื• ืขื•ืœื™ื ืœื’ื’ื•ืช ืœื’ืžื•ืจ ื”ื”ืœืœ ื‘ื™ื—ื“, ื•ืดืคืงืข ืื™ื’ืจืืด (ืคืงืขื• ื”ื’ื’ื•ืช) ืžืงื•ืœ ื”ืžื•ืœืช ืืžื™ืจืชื. ื•ืœื›ืŸ ืขื›ืฉื™ื• ืคื•ืชื—ื™ื ื”ื“ืœืช ืœืขืœื•ืช ืœื’ื’ื™ ื™ืจื•ืฉืœื™ื ืœื•ืžืจ ืฉื™ืจื”, ื•ืจื•ืื™ื ืฉืื™ืŸ ื›ืืŸ ื™ืจื•ืฉืœื™ื ืืœื ื’ืœื•ืช, ื•ืื•ืžืจื™ื ืฉืคื•ืš ื—ืžืชืš ื’ื•ืณ, ื•ื“ื‘ืจื™ ืคื™ ื—ื›ื ื—ืŸ.

ืจื‘ ืืœื™ื”ื• ื‘ืจื•ืš ืฉื•ืœืžืŸ, ื”ื’ื“ื” ืฉืœ ืคืกื— ืขืดืค ื™ืฉื‚ึทืžื— ืื‘, ืขืžืณ ืงื˜ื–

A real seder, with a ืงืจื‘ืŸ ืคืกื— in ื™ืจื•ืฉืœื™ื, is a re-enactment of the night of ื™ืฆื™ืืช ืžืฆืจื™ื. Our seder is only a re-enactment of that re-enactment. But if we feel it, we should want to shout our ื”ืœืœ from the rooftops. But there is a halachic catch:

ื•ื™ืชื›ืŸ ืœื•ืžืจ ืฉืžืฉื•ื ื›ืš ื—ื™ืœืงื• ื”ื”ืœืœ, ืฉืจืฆื• ืœืงื‘ื•ืข ืขื™ืงืจ ื”ื”ืœืœ ืื—ืจ ื’ืžืจ ืื›ื™ืœืช ื”ืคืกื—, ื›ื“ื™ ืฉื™ื•ื›ืœื• ืœืืžืจื• ื‘ื™ื—ื“ ืขืœ ื”ื’ื’ื•ืช, ื•ื”ืจื™ ื˜ืจื ื’ืžืจ ืื›ื™ืœืช ื”ืคืกื— ืืกื•ืจื™ื ืœืฆืืช ืžืŸ ื”ื‘ื™ืช. ื•ืžื›ืœ ืžืงื•ื ืชื—ื™ืœืช ื”ื”ืœืœ ืงื‘ืขื• ืขืœ ื›ื•ืก ืฉื ื™, ื‘ืขื•ื“ ื”ืงืจื‘ืŸ ืคืกื— ืœืคื ื™ื•, ืฉื”ืจื™ ื”ื”ืœืœ ื ืืžืจ ืขืœ ื”ืงืจื‘ืŸ, ื›ืžื•ืืจ ื‘ืžืฉื ื” (ืฆื”.) ืฉื”ืคืกื— ื˜ืขื•ืŸ ื”ืœืœ ื‘ืื›ื™ืœืชื•, ื•ืœื›ืŸ ืžืชื—ื™ืœื™ื ื”ื”ืœืœ ื‘ืขื•ื“ ื”ืงืจื‘ืฅ ืคืกื— ืœืคื ื™ื• ืœื”ืชืคื™ืกื• ืขืœ ื”ืคืกื—, ื•ืื—ืจ ื›ืš ื’ื•ืžืจื™ื ืื•ืชื• ืœื‘ืกื•ืฃ ืขืœ ื”ื’ื’ื•ืช.

ืจื‘ ืืœื™ื”ื• ื‘ืจื•ืš ืฉื•ืœืžืŸ, ื”ื’ื“ื” ืฉืœ ืคืกื— ืขืดืค ื™ืฉื‚ึทืžื— ืื‘, ืขืžืณ ืงื˜ื–-ืงื™ื–

The ื”ืœืœ of ืœื™ืœ ื”ืกื“ืจ is not the ื”ืœืœ of ื›ืœ ืคืจืง ื•ืคืจืง, a ื”ืœืœ of ืงืจื™ืื”. At the ืกื“ืจ,โ€Ž ื—ื™ื™ื‘ ืื“ื ืœืจืื•ืช ืืช ืขืฆืžื• ื›ืื™ืœื• ื”ื•ื ื™ืฆื ืžืžืฆืจื™ื, and so when we relive ืžื’ื™ื“ and eat our ืงืจื‘ืŸ ืคืกื—, we say ื”ืœืœ as ืฉื™ืจื”, and that canโ€™t be bottled up inside. We rush outside to share our celebration: ื”ืœืœื• ืืช ื”ืณ ื›ืœ ื’ื•ื™ืโ€ฆื›ื™ ื’ื‘ืจ ืขืœื™ื ื• ื—ืกื“ื•.

ื›ื–ื™ืชื ืคืกื—ื ื•ื”ืœื™ืœื ืคืงืข ืื™ื’ืจื.

Thatโ€™s the introduction and conclusion of ื”ืœืœ, the instruction to praise ื”ืงื‘ืดื”. The rest of ืคืจืง ืงื™ื’ describes the kind of praise (we donโ€™t get into actual details until the next perek). And that praise is that of Motel Kamzoil:

When Moses softened Pharaohโ€™s heart, that was a miracle.
When G-d made the waters of the red sea part, that was a miracle too!
But of all G-dโ€™s miracles large and small,
The most miraculous one of all
Is that out of a worthless lump of clay,
G-d has made a man today.

Fiddler on the Roof, Miracle of Miracles

G-d is all-powerful, all-knowing, but still pays attention to us nobodies:

ื“ ืจื ืขืœ ื›ืœ ื’ื•ื™ื ื”ืณ; ืขืœ ื”ืฉืžื™ื ื›ื‘ื•ื“ื•ืƒ
ื” ืžื™ ื›ื”ืณ ืืœืงื™ื ื• ื”ืžื’ื‘ื™ื”ื™ ืœืฉื‘ืชืƒ
ื• ื”ืžืฉืคื™ืœื™ ืœืจืื•ืช ื‘ืฉืžื™ื ื•ื‘ืืจืฅืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื™ื’

ื”ืณ is great but still lowers Himself as it were to answer our prayers:

ื– ืžืงื™ืžื™ ืžืขืคืจ ื“ืœ; ืžืืฉืคืช ื™ืจื™ื ืื‘ื™ื•ืŸืƒ
ื— ืœื”ื•ืฉื™ื‘ื™ ืขื ื ื“ื™ื‘ื™ื; ืขื ื ื“ื™ื‘ื™ ืขืžื•ืƒ
ื˜ ืžื•ืฉื™ื‘ื™ ืขืงืจืช ื”ื‘ื™ืช ืื ื”ื‘ื ื™ื ืฉืžื—ื”;
ื”ืœืœื•ื™ื”ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื™ื’

ืืžืจ ืจืณ ื™ื•ื—ื ืŸ: ื›ืœ ืžืงื•ื ืฉืืชื” ืžื•ืฆื ื’ื‘ื•ืจืชื• ืฉืœ ื”ืงื‘ืดื” ืืชื” ืžื•ืฆื ืขื ื•ื•ืชื ื•ืชื•. ื“ื‘ืจ ื–ื” ื›ืชื•ื‘ ื‘ืชื•ืจื” ื•ืฉื ื•ื™ ื‘ื ื‘ื™ืื™ื ื•ืžืฉื•ืœืฉ ื‘ื›ืชื•ื‘ื™ื. ื›ืชื•ื‘ ื‘ืชื•ืจื” (ื“ื‘ืจื™ื ื™:ื™ื–) ื›ึผึดื™ ื”ืณ ืึฑืœึนืงึตื™ื›ึถื ื”ื•ึผื ืึฑืœึนืงึตื™ ื”ึธืึฑืœึนื”ึดื™ื ื•ึทืึฒื“ึนื ึตื™ ื”ึธืึฒื“ึนื ึดื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” (ื“ื‘ืจื™ื ื™:ื™ื—) ืขึนืฉื‚ึถื” ืžึดืฉืึฐืคึผึทื˜ ื™ึธืชื•ึนื ื•ึฐืึทืœึฐืžึธื ึธื”โ€ฆ

ืžื’ื™ืœื” ืœื,ื

We note that the end of this perek is very similar to ืฉื™ืจืช ื—ื ื”:

ื“ ืงืฉืช ื’ื‘ืจื™ื ื—ืชื™ื; ื•ื ื›ืฉืœื™ื ืื–ืจื• ื—ื™ืœืƒ ื” ืฉื‘ืขื™ื ื‘ืœื—ื ื ืฉื›ืจื• ื•ืจืขื‘ื™ื ื—ื“ืœื• ืขื“ ืขืงืจื” ื™ืœื“ื” ืฉื‘ืขื” ื•ืจื‘ืช ื‘ื ื™ื ืืžืœืœื”ืƒ ื• ื”ืณ ืžืžื™ืช ื•ืžื—ื™ื”; ืžื•ืจื™ื“ ืฉืื•ืœ ื•ื™ืขืœืƒ ื– ื”ืณ ืžื•ืจื™ืฉ ื•ืžืขืฉื™ืจ; ืžืฉืคื™ืœ ืืฃ ืžืจื•ืžืืƒ ื— ืžืงื™ื ืžืขืคืจ ื“ืœ ืžืืฉืคืช ื™ืจื™ื ืื‘ื™ื•ืŸ ืœื”ื•ืฉื™ื‘ ืขื ื ื“ื™ื‘ื™ื ื•ื›ืกื ื›ื‘ื•ื“ ื™ื ื—ืœื;

ืฉืžื•ืืœ ื ืคืจืง ื‘

But ืฉื™ืจืช ื—ื ื” is different; she is quoting ื”ืœืœ (as weโ€™ve said, itโ€™s older than David) but she is using for her own purposes. ื—ื ื” is singing a song of victory over her rivals; not only is ืžื•ืฉื™ื‘ื™ ืขืงืจืช ื”ื‘ื™ืช but also ืจื‘ืช ื‘ื ื™ื ืืžืœืœื”. We are not studying ืฉื™ืจืช ื—ื ื” and how it is a ื ื‘ื•ืื” of the future ืžืœื›ื•ืช, but it serves as a contrast to the pure celebration of this part of ื”ืœืœ.