[70] The declaration, printed usually on the first page of the Haggadah, is made twice: once in the evening after the searching of the chamets, and once in the morning after its removal; with this difference, that in the evening only the chamets that has not been found is disclaimed; in the morning all chamets, if left in the house, is disclaimed, whether it has been noticed in the course of searching or not. [↑]
[71] There are different kinds of the process of kasher: (1) by making the articles in question red hot—this applies to the iron oven and other iron vessels; (2) by dipping the vessel in boiling water, or pouring boiling water over it, or letting the water in the vessel boil over. The object of this process is to free the vessel from any chamets it may have [[379]]absorbed.—Before the process of kasher begins, the vessel must, of course, be thoroughly cleaned. [↑]
[72] The four cups of wine are not taken at once; but one serves for Kiddush, as on Sabbath and Holy-days; the second is taken at the conclusion of the first part of the Seder; the third after Grace, it being customary also on ordinary days to take a cup of wine after Grace; the fourth at the conclusion of the second part of the Seder. The four cups [[380]]are also said to indicate our joy in reference to four elements constituting the redemption, and implied in the four terms: והוצאתי, וגאלתי, והצלתי, and ולקחתי, (Exod. vi. 6, 7), liberation from bondage, deliverance from service, redemption from all dependence on Egypt, and appointment as “the people of the Lord.”—These four cups were considered of such importance for the Seder-evening that the poor were provided as of right with wine for the arba kosoth (Mishnah, Pesachim x. 1).—Although the number of the four cups of wine is sanctioned by the reference to the above four expressions of redemption, a fifth cup may, if needed, be interpolated before singing Ps. cxxxvi. (Tosaphoth, Pesachim 117b).
It is customary to pour in an extra cup and keep it ready for any new-comer that might join the company. The cup is called כוס של אליהו “the cup of Elijah,” because his advent may be looked for at any time. Comp. Mal. iii. 23. [↑]
[73] Two of them are the “double portion,” לחם משנה, of Sabbath and Holy-day. The third represents the לחם עני “bread of poverty,” and is therefore broken into pieces, in order to be distinguished from the others as “bread of poverty.” The bread of poverty is intended to remind us of the bread of poverty or affliction eaten by our forefathers when kept as slaves in Egypt. But les extrèmes se touchent; it is remarkable that this very term לחם עני admits also of the meaning “bread of song,” and has been interpreted to signify the bread eaten at a joyous meal, such as the Israelites in Egypt ate the night of their liberation. It is possible that the author of the opening paragraph of the Haggadah purposely employed the term לחם עניא in this double sense (Pes. 115a).
Among some Israelites it is the custom to style the three unleavened cakes, Cohen, Levi, and Israel. The three matsoth, as a play upon words, are also called mitsvoth, “commandments;” i.e., matsoth employed in fulfilment of the commandment, “In the evening ye shall eat unleavened bread.” These matsoth are distinguished from the rest by being baked especially for this purpose. Some are careful in regard to these matsoth to have every process in their preparation, from the cutting of the wheat to the baking of the matsoth, done for the express purpose of the Seder, and to have the wheat and the flour well guarded from moisture or any foreign admixture. Matsoth prepared in this way [[381]]are called מצה שמורה, “guarded matsoth.” People still more particular have all their unleavened bread for Passover prepared in this way. [↑]
[74] The vegetables, that were ordinarily taken as a relish and a means of producing appetite for the meal, have only been introduced here (Pesachim 114b) for the purpose of attracting the attention of the children. According to the custom of those ancient days, the master of the house had before him a table covered with the different dishes required for the meal, and sent portions to every member of the company. When the meal was finished, before Grace, this table was removed. But on the Seder-evening the table was removed immediately after the partaking of a little parsley or other vegetables. The child, accustomed on ordinary evenings to have supper without such an introduction, asks expressly or implicitly why things are different to-night, adding also other questions. Instead of parsley, other vegetables, or even some of the bitter herbs, may be taken. This last act not being an essential element in the Service, and not being obligatory, is not preceded by the berachah, “Blessed art thou … who hast commanded us, &c.,” but “Blessed art thou … who hast created the fruit of the earth.”—At present the table is not removed, but the lifting up of the Seder-dish while reciting the first paragraph (הא לחמא) is the survival of that custom. [↑]
[75] Two views are expressed in the Talmud concerning charoseth: (1) it is a medicinal protective against the evil effects of the bitter herbs; (2) it is an essential part of the mitsvah, a symbol and reminder of the bricks and mortar with which the Israelites had to do the work imposed on them by their taskmasters (B. Talm., Pesachim 115b); it may also serve to suggest to us the idea that there is a means of softening the bitterness of oppression, viz., faith in God (Mishnah, Pesachim x. 3). [↑]
[76] The bone and the egg are symbols of two dishes that used in the time of the Temple to be on the table: the Passover sacrifice and the festive offering called חגיגה; the latter was added when the company was large (ibid. vi. 3, and B. Talm., Pes. 114b). [↑]
[77] The eating of anything dipped in water or in any other liquid was usually preceded by the washing of the hands. But as the eating of vegetables at this point is not obligatory, the reader alone washes his hands, but without reciting the blessing, על נטילת ידים. [↑]