[79] Comp. p. 380, note 1. The part laid aside is called afikuman, a name of which many curious etymologies have been suggested. The meaning is clear; it is that which is eaten just before the table is removed (p. 381, note 1), or before the dishes are cleared away: the dessert. The name is therefore a compound of two Chaldaic words, afiku-man, “dish-remover,” i.e., the dessert after which all dishes are removed and the company is ready for Grace (B. T. Pesachim 86a Rashi). [↑]
[80] The term is derived from the words of the Pentateuch, והגדת לבנך “And thou shall tell thy son” (Exod. xiii. 8). Hence also the name of the book Haggadah. [↑]
[81] The first paragraph is not an invitation sent forth to those whom it cannot reach, but an appeal to those present to join heartily in the Service and the succeeding meal; that none should feel ashamed of his poverty, none elated on account of his possessions; all having been brethren in past troubles, and in the deliverance from them, and all destined alike to share in the glories of the coming redemption. [↑]
[82] The questions have been arranged according to their importance; otherwise the third question might have been expected first (see p. 381, note 1). The expression “dipping” (טבול) used in this question merely signifies “taking some relish,” in distinction from the real and solid meal, and the meaning of the question is, “Why do we to-night partake twice of the vegetables before approaching the actual meal? It indicates a festive supper. What is the reason for this?” [↑]
[83] The three different forms correspond perhaps to the three characters or ages of the inquirers: the ignorant, the simple, and the sceptic; [[384]]whilst the answer to the wise has not been formulated, but depends on his question, and the capacity of the father to instruct him. It is only the general question as to the difference between the Seder-evening and other evenings that is answered in these three forms. Each of these forms was probably followed by the explanation of Pesach, Matsah, and Maror. [↑]
[84] The Midrashic comparison of “finger of God” to “His hand” and the multiplication of the number of plagues must not be understood as intended to gratify our feeling of revenge, but merely as a simple and child-like illustration of the greatness of the Divine Power displayed on those occasions.—Rabbi Jehudah, probably from a feeling of tender sympathies with the sufferers, would not mention even the full names of the plagues, but merely indicated them by initial letters. [↑]
[85] It seems that in the time of the Talmud the one piece was eaten after the first blessing, and the other after the second. As, therefore, [[386]]the partaking of matsah has taken place before the second blessing, the formula על אכילת מצה is used (see p. 329, note 2). The same is the case with regard to the blessing before “eating bitter herbs,” as it was not contrary to usage to partake of bitter herbs instead of karpas at the beginning of the Service. [↑]
[86] The afikuman has been reserved wrapped in a napkin (reminding of Exod. xii. 34), in order that the meal should finish up with matsah, just as in the time of the Temple it finished up with meat of the Passover-sacrifice.—In the Talmud (Pes. 109a) the rule is given וחוטפין מצה “We make haste to come quickly to the eating of matsah,” before the younger members of the company become drowsy or fall asleep. The words וחוטפין מצה have erroneously been interpreted, “We should snatch away the matsah,” and this interpretation caused the Service to be accompanied by a certain kind of childish amusement: some one of the company stealthily possesses himself of the matsah laid aside for afikuman, and does not surrender it until the master of the house promises him some present—The custom is unseemly and ought to be discouraged. [↑]
[87] After Grace a few verses from the Bible (Ps. lxxix. 6, 7, and Lam. iii. 66) have been added, beginning שפך חמתך and containing a prayer for God’s wrath to be poured forth over the godless people who seek the destruction of Israel. The cause of the addition is this: The season of Passover was, in the Middle Ages, a season of constant terror and danger to the Jews, because of the hostilities of their Christian neighbours against them. Helpless and defenceless, the Jews had no other way of meeting their foe than to cry to Him “who is near to all who call upon Him in truth.” The conduct of their neighbours towards them hardly suggested thoughts of love, especially at that moment. For it frequently happened that several families met in one house for the purpose of hearing the Seder-Service. They dispersed after the first part of the Service, took their meals at home, and assembled later in the evening for the second part of the Seder. Sometimes another course was taken. One person read the Service in several houses consecutively for the benefit of those who were not capable of doing so for themselves; then, after having had his meal, he began his circuit again for reading the second part of the Service. The return of the Reader or of the several families was anxiously waited for. The opening of the door before שפך חמתך, at present meaningless, had its origin in this circumstance. On returning to the second part of the Service, the guests had too often a sad tale to tell of their experiences in the street, and filled with indignation, they gave expression to their feeling in the above verses. We continue to read these verses now, but in a different spirit. We live in peace with our neighbours, protected by the laws of the country and unmolested in the performance of our religious duties. We have nothing but feelings and thoughts of love for our fellow-men, and in reciting these verses we merely condemn the wickedness of those who seek the destruction of the people of the Lord. Our Christian neighbours may certainly join us in this condemnation. [↑]