Passover intermediate days 2021

1Although Passover began on the 14/15th of Nisan, the actually leaving of Mitzrayim, both physically and psychologically was not complete until the 22nd day of that month on the 7th day of Passover. It is only with the utter destruction of the Egyptian army at the Reed Sea did the people feel they were free from their former masters. It was with the promise of this week’s torah reading, “As you have seen Mitzrayim today you will never see them again, ever”, freedom was achieved. From the Midrash Rabah it would appear that true relief didn’t actually occur until the last Egyptian was destroyed in the sea. It says as follows: “R Yochanan says “The angels wanted to say shirah (praises to G-d) that night as they usually do – “Vekarah Zeh el Zeh Veamar - Kadosh Kadosh Kadosh”. G-d said “My legions (the Jewish people) are in a state of crisis walking through the sea and you are saying praises!” Upon exiting the sea the angels again wished to say the shirah and were told to wait their turn. The Children of Israel were to go first. For, after all, Man is mortal and has only one chance while angels can praise G-d anytime and forever. Therefore, “Let Moses and the people go FIRST!” This Midrash emphasizes that the people were unable to say the shirah until they passed safely and their abusers were brought to justice! This is often the case with the abused.

2Noteworthy from this Midrash is that the angels were delayed but not prevented from participating in shirah. This is counter to the oft quoted idea that the reason we don’t read the Hallel on the 7th day of Passover is because the angels were prevented entirely from singing at the moment of the tearing of the Reed Sea. G-d said “My handiwork (the Egyptian army) is drowning and, therefore, not a time for song.” This is sourced in Talmud tractate Megillah page 10b; “And G-d shall rejoice in your destruction.” (Deut Chapter 28 verse 63) “Does G-d rejoice in the destruction of the wicked?” Two proof texts are then presented to support that G-d does not rejoice in the destruction of the wicked:

31/ “And they (singers) go out before the army and say “praise to G-d because his kindness is forever” (Chronicles 2 Chapter 20 Verse 21) glaringly leaving out the usual and essential words “Because he is Good” (Key Tov). In a war against the wicked the “Good” is missing. Rabbi Yochanan remarks “The impending destruction of wicked is never absolutely “Good”.

4And

52/ R Yochanan says, “On that night (22nd of Nisan) the angels wanted to say shirah but G-d said, “My handiworks drown and you sing?” (Maasei Yadai tvuim bayam vatem omrim shirah). The Shvilei Haleket Chapter 174 section 69 quotes the verse in Mishlei (chapter 24 verse 17) for the same ruling: “You shall not rejoice in your enemy’s downfall!”

6Does G-d rejoice in the destruction of the wicked? Rabbi Elazar says, “G-d Himself doesn’t rejoice but may cause others to rejoice“. This idea goes so far as to say that on the 7/8th day of Passover one substitutes the blessing of the day. The Prisha in laws of Passover chapter 490 quotes the Maharil “On the first six days the concluding blessing in Musaf is “the time of our redemption”. On the concluding days of Passover some substitute instead “the time of our joy” for all are joyful that the Egyptians drowned in the sea. The Maharil himself challenges this position from the passage in Megillah. “My creations drown etc” A careful reading reveals that really only Angels are prevented from Shirah, because when sinners sin and are punished it fails the “Pure Good” test. For us, just as we sang the song of the sea we sing it today. On Passover we are urged to act as though we were ourselves chained and liberated. It is noteworthy that many in the last generation experienced liberation first hand. We who are so close to them have less difficulty with this concept.

7In summary R Yochanan would prohibit any Hallel while R Elazar allows it and some encourage it. In practice we do say Hallel but only ½ Hallel. We eliminate two paragraphs “Lo Lanu and Ahavti” somehow that changes the texture and the feeling of the Hallel. The Ramban, quoted in the Beit Yoseph (laws of Passover chapter 490 subsection 4) indicates that while Hallel on Rosh Chodesh is, according to many opinions, read only in public and may not even have a Blessing, Hallel on the intermediate days and the 7th day of Pesach would be recited by everybody even privately and certainly with a blessing. Ramban elevates the Passover Hallel above the Rosh Hodesh Hallel in this regard.

8According to the Talmud the reason we don’t say Hallel on Passover intermediate days but do so on Sukkot intermediate days is because there are different sacrifices each day of Sukkot. (Talmud Erachin 10b) Tosfos there explains; “each and every day of Passover is exactly the same holiday, namely the celebration of the Exodus from Egypt (Yetziat Mitzrayim). Although the Exodus began on Nisan 15 and concluded on Nisan 22 (the 7th day) it is one long Exodus holiday.” Passover is akin to the Yuma Arichtah or the extra long day of Rosh Hashanah. Therefore, argues Tosfos, the one Hallel we say on the first day counts for all 7 days! From Rashi it is clear that the Talmud in Erachin is the foundational source for the Halacha and for modern practice. We need to better understand Rav Yochanan as quoted in Megillah. His reasoning why we don’t say Hallel is based on “drowning Egyptian soldiers” and not on the Talmud Erachin’s reason. Possibly he was dealing with a different question, e.g., why not declare a full Halell to celebrate the utter destruction and revelation at the Reed Sea. The answer can be understood, not as a prohibition from Halell but rather as a reason why there is no independent mitzvah of Hallel to publicize the miracle of the splitting of the sea” (parsumei nisah). The answer now can be understood that it is inappropriate to celebrate the destruction of the wicked.

9Alternatively a new and novel reading of R Yochanan, “I know my creations are drowning, but you are already saying Shirah, the song at the sea, and Hallel would be redundant and or irrelevant.” The praises contained in the Song of the Sea (Shirat Hayam) are specific to that moment in history, while the Halell contains a broader, longer futuristic view. At the sea; “And G-d Saved the people on that day”. (Vayosha Hashem bayom hahu). Hallel beckons to G-d “.” Save us G-d, redeem us G-d.” (Anna Hashem Hoshiah Nah) On Passover we celebrate the salvation of that moment we relegate Halell or future salvation to a half measure.

10Dedicated to the memory of Joel Shulman A’H

11Kadish Derabanan