The Shabbat-Pesach Interface In Halakhah and Machshavah

Rabbi Moshe J. Yeres

Halakhah

When one thinks of how the specialized Shabbat laws modify normal Pesach practice, what comes to mind is Erev Pesach shechal liheyot b'Shabbat (which occurred a year ago). However, for this year, when the first Seder falls on Friday night, there are some important halakhot to be aware of.

In the Friday night davening, the blessing of Me'en Sheva (Magen Avot) is omitted. Because this berakhah was originally instituted to prolong the services so that latecomers would not be forced to dangerously return home alone (mipnei hamazikim), it is not necessary to recite it on leil shimurim.¹

Because the Seder night is Shabbat, it is preferable to complete the preparations for the Seder on Erev Yom Tov. Where that was not done, one must be concerned about not transgressing the melakhot of Shabbat. Consequently, the charoset should be made before Shabbat. If one forgot, one may not grind or chop the ingredients into very fine pieces as this is a toldah of tochen. However, it is permissible to cut them up into large pieces immediately prior to commencing the Seder.² Similarly, it is preferable before Shabbat to ensure that enough wine and vinegar are added to the charoset. If this was not done or if the charoset dried out, one may add to the liquid only with a shinui, i.e., one pours the liquid into a bowl and then adds the charoset to it.³ This mixture should not be mixed by vigorous shaking but stirred with one's finger; however, a utensil may not be used for stirring as this would be considered a derivative of lishah.⁴

It is clearly preferable to prepare the salt water before Shabbat, as if it were not (and one has no vinegar available to use), no more than the amount which will be used at the Seder may be prepared.⁵ The shank bone and egg for the Seder plate must be prepared before Shabbat.⁶ It is prohibited to grate horseradish on Shabbat; however, it may be cut into pieces.²

To avoid issues related to borer, the romaine lettuce leaves to be used for maror should be selected before Shabbat. Where this was not done, selection may be done only by selecting the good leaves from the bad ones and only immediately before the Seder.⁷

One halakhah applicable this year to the Second Seder is that which the Mishnah in 'Arvei Pesachim opens with: "Samukh leminchah lo yokhal 'adam 'ad shetechshakh" in order to be able to eat the Seder matzah with true appetite. For this reason it is suggested that the Se'udah Shlishit of the first day of Pesach either be omitted or else fulfilled through the eating of fruit.⁸

One 'issur that is normally applicable to leil Shabbat but not at the Seder is the Rabbinic decree of ein korin le'or haner gezerah shema' yateh. The Shulchan Arukh and the poskim clearly permit this for the Seder.⁹

One special Shabbat Pesach halakhah that will become applicable again in yemot haMashiach relates to the timing of the slaughtering and offering of the Korban Pesach and the Korban Tamid which preceded it. While the Passover sacrifice was normally roasted after dark, this could not be done on Shabbat. Consequently, the times of these sacrifices were moved up earlier on Friday.¹⁰ May we merit to see the Temple rebuilt speedily in our day.

MACHSHAVAH

The unusual co-joining this year of the leil haSeder and leil Shabbat gives us pause to reflect on what is a unique, perhaps mystical connection between these two special days. In reviewing both Biblical and Midrashic sources, the origins and celebration of Passover seem in many cases to be associated with Shabbat and its themes. Chazal's famous machloket with the Sadducees on the interpretation of Leviticus 23:15: "'usefartem lachem mimacharat haShabbat", that Pesach is referred to as Shabbat, may not only underlie a deep seated difference in approaches to peshuto shel mikra, but may represent the ability to probe beyond the outer layer of Passover and recognize its almost metaphysical connection to Shabbat Bereishit." ¹¹

One need venture no further than the two Biblical versions of the Decalogue (both said bedibbur 'echad) where Shabbat is connected to these two separate commemorative events. While the Torah in Exodus 20:11 informs us that Shabbat is to be remembered, "for in six days the L--d made heaven and earth...and rested on the seventh", Deuteronomy 5:15 details another explanation: "And Thou shalt remember that thou wast a servant in the land of Egypt and the L--d thy G-d brought thee out thence by a mighty hand and an outstretched arm, therefore the L--d thy G-d commanded thee to keep the Sabbath day." Shabbat is clearly juxtaposed to the story of the Exodus from Egypt (Pesach). Much has been written about the symbolism of Shabbat as a social equalizer of the castes, as an institution to break down (at least temporarily) the class differences between master and servant, worker and boss, thereby serving as a Divine reminder against oppression and slavery.¹² However, the connection to yetzi'at mitzrayim goes beyond that.

A number of midrashim spotlight this linkage. According to one interpretation of the Midrash, the story of young Moses' maturation and identification with his people is tied with the struggle for Shabbat rest. Accordingly, when Moshe saw the burdens of his bretheren (Exodus 2:11), he recognized that they had no respite from their weariness, and so went to Pharaoh and successfully argued for a day of rest for the Hebrews. "Thereupon Moses ordained for them the Sabbath day of rest."¹³ This was later retracted by Pharaoh when he increased their work and refused to provide them with straw. "Ve'al yish'u bedivrei sheker" (Exodus 12:9) is presented in the Midrash as a play on the word mishta'she'im (delight) referring to the delight of the Shabbat,¹⁴ so that Pharaoh in this decree denied them the celebration (delight) of Shabbat.¹⁵

Another midrash clearly connects Pesach to Shabbat: "Warn Israel that just as I who created the world commanded them to observe the Sabbath as a memorial of the work of Creation, as it says, 'Remember the Sabbath day' (Exodus 20:8), so also do ye remember the miracles I performed for you in Egypt and the anniversary of the day of your departure, as it says, 'Remember this day in which ye came out from Egypt' (Exodus 13:3)." This midrash also makes the association between the seven days which intervened between the redemption from Egypt and the dividing of the Red Sea (which are the days of Passover) and the seven days of creation which climaxed by the Shabbat.¹⁶

This connection is underscored by the fact that the Talmud requires that the Shabbat Kiddush explicitly include reference to the Exodus from Egypt ("zekher litzi'at mitzrayim"),¹⁷ and this is quoted lehalakhah by the Minchat Chinukh.¹⁸

Tosafot quotes a fascinating midrash that the thirty-nine avot melakhot are singled out for Shabbat prohibition because these were the labors forced upon the Israelites by the Egyptians. By refraining from these melakhot we thereby recall yetzi'at mitzrayim.¹⁹ Chizkuni (on Exodus 12:3) in explaining the name Shabbat Hagadol writes that the day the Israelites first took the Passover lamb, the tenth of Nisan, occurred on a Shabbat. Once again, Shabbat figures prominently in the Pesach story.

Is it any wonder that the Talmud identifies Shabbat as one of the few laws ("chok 'umishpat") taught by Moses to the people at Marah?²⁰ This was their first moment of respite after the Exodus and parting of the Red Sea. Similarly, at the next major historical event immediately following Marah, the giving of the manna, is it not recognizably significant that G-d includes here the laws of Shabbat and its restrictions?²¹ Shabbat and Yetzi'at mitzrayim go hand in hand.

No other holiday can lay claim to such an intrinsic connection in its history, theology, themes and thought with the holy day of Shabbat. We take it for granted, but why is it so? Does there exist some meaningful ideal that draws together both these days - Pesach and Shabbat? Clearly both are pivotal and important in our tradition; and if both come together in confluence in Midrash and Talmud, in thought and verse, it is to underscore some special unifying theme.

Ramban, on Dueteronomy 5:14, suggests that the commandment of Shabbat, in the Deuteronomic Decalogue, is connected to yetzi'at mitzrayim in order to reawaken in our minds, through the vivid memory of the Exodus, that G-d continually creates miracles and wonders at all times in accordance with His will.²² The Exodus itself was evidence of the will of Hakadosh Barukh Hu, for it was with His knowledge and through His power that we came out from there.²³ Therefore, Ramban says yetzi'at mitzrayim serves as a zekher leShabbat and Shabbat serves as a zekher liyetzi'at mizrayim, for both cause us to reflect on the existence and will of G-d.

While the approach of Ramban tries to intertwine the symbolisms of Shabbat Bereishit in the Exodus, Rambam presents a somewhat different approach. While similar to Ramban in recognizing that both Shabbat Bereishit and the Exodus remind us of the greatness of G-d, Ramban's interpretation diverges from the former by suggesting that each event reminds us of a different role of Hashem in this world. We rest and abstain from melakhah on Shabbat for two purposes: first, that we might confirm the creation of the world, thereby accepting the belief in the existence of G-d; second, that we might remember the kindness G-d did for us by freeing us from the burdens of Egypt.²⁴

Rambam, in short, sees the two Decalogue versions of the Shabbat commandment as reminding us of two distinct roles that G-d plays in the world. Rambam seems to stress that Shabbat's remembrance of the Exodus on the "chasdei Hashem" of bringing us forth from Egypt. Yet, it is possible to see in this interpretation much more about the role of G-d in this world; for while G-d created the world, He also continually controls its existence. As Rambam himself notes at the beginning of Hilkhot Yesodei Hatorah, one of the fundamental principles of belief is that there is a First Being who brought every thing into existence and this Being, L--d of all the Universe, controls everything with a limitless and endless power.²⁵ Note that there are two separate themes enunciated here: G-d as a Creator who formed the world, and G-d as a ruler who directs the world in an ongoing fashion. In point of fact, the first of Rambam's Thirteen Principles of Faith is the "Ani Ma'amin that G-d is both boreh 'umanhig." G-d is not only a Creator who withdraws from his involvement with the created object once it is completed. Rather, after He finished creating the world (in six days), He has kept it going with a hands-on ruler-ship (hasgacha pratit).

While these ideas were suggested to explain the dual symbolism of Shabbat in the Decalogue - Shabbat Bereishit and the Exodus, it is possible to see within them the very uniqueness of these two themes in Jewish belief as represented by these two singular historical acts. We identify with G-d as a boreh because of Shabbat Bereishit; we identify with G-d as a manhig best because of Yetzi'at Mitzrayim as He took us out of Egypt beyad chazakha 'uvizero'a netuyah. If both these ideas are wrapped together to give significance to the Decalogue commandment of Shabbat, it stands to reason that both should come together to enhance the meaning of Pesach. Pesach must contain the elements of Shabbat in its history and theology, for the story of Pesach, the story of Hashem who did and does miracles for us, is predicated on a belief of Hashem who created the world. Both cardinal beliefs, as Rambam says, must be kept constantly in mind.

On Pesach when we were forged into a people of G-d and a nation who followed His will, these dual beliefs of boreh 'umanhig had to be inculcated into our minds and intellect. Consequently, the theme of Shabbat, emphasizing the belief of G-d, the Creator, must be tightly meshed into the theme of Pesach, spotlighting the belief of G-d, the continuing ruler of the world. On Pesach, when we recreate for ourselves the story and the feelings of our ancestors leaving Egypt,²⁶ we must accentuate and highlight both fundamental beliefs of Hakadosh Barukh Hu.

In Midrashic lore, after the world was finished being created, the Holy Sabbath pleaded with G-d for a mate: "Everything that You created in this world has a partner, yet I, alone, have not a partner." G-d answered that Knesset Yisra'el will be your partner. Centuries later when the Israelites stood at Mt. Sinai, G-d remembered His promise and said to Bnei Yisra'el: "Zakhor", Remember what I said and promised to the Holy Sabbath (Zakor e't yom haShabbat) that Knesset Yisra'el will be your partner.²⁷ By appreciating the intertwining of Shabbat into the Passover tale, we are better able to commemorate both days of significance and their symbolic meanings. As we sit around the Seder table we can respond affirmatively to Hakadosh Barukh Hu: no, we will never forget our partner, the Holy Sabbath, for we recognize that part of our becoming a people lies wrapped up in the struggle for Shabbat.

Rabbi Dr. Moshe J. Yeres is the rav of Congregation Ohav Zedek in Wilkes-Barre, Pa.

Notes

1.Tur Orach Chayyim 487:1 in the name of Ittur quoting Rabbenu Nissim. Rabbi Shlomo Zevin quotes an interesting reason in the name of the Rogachover Gaon, Rabbi Yosef Rosen. From the Talmud Yerushalmi (quoted in Tosafot Pesachim 106b, s.v. mekadesh), it appears that this berakhah was initially instituted to replace the recital of Kaddish in cases where wine was unavailable. However, on the Seder night, every Jew had wine as per the requirement of Mishnah Pesachim 10:1 (Hamo'adim Behalakhah p. 290).

2.Shulchan Arukh O.C. 321:12, Mishnah Berurah n. 45.

3.Mogen Avraham O.C. 473, n. 16 in the name of the Agudah.

4.Rama' O.C. 321:16, M.B. n. 68.

5.M.B. O.C. 473, n. 21, based on Shulchan Arukh O.C. 321:2. Zevin conjectures that this requirement led to the custom at the Seder of dipping the egg into salt water, in order to "use up" the salt water, for he suggests that the prohibition of preparing excess salt water may also apply to Yom Tov (loc. cit.).

6.Normally if one forgot to prepare these items before Yom Tov, they may be roasted on the Seder night provided they will be eaten during the first day of Yom Tov. (The roasted shank bone may not be eaten at the Seder) M.B. 473, n. 22.

7.Rama' O.C. 319:1, M.B. n. 7. However, the outside leaves of the bunch may be removed without a shinui (Be'ur Halakha, s.v. min).

8.Sha'arei Teshuvah 471:2.

9.Shulchan Arukh O.C. 375:9, M.B. n. 17. The heter is based on the assumption that even an 'am ha'aretz is somewhat familiar with the major sections of the Haggadah, and even where this is not so, the gezerah should not eliminate the positive mitzvah of sipper yetzi'at mitzrayim (Beit Yosef O.C. 375, quoting Shibalei Haleket in the name of Rabbi Binyamin in contradistinction to Sefer Haterumah who prohibited this, see also Bach O.C. 375).

For a discussion as to why the mitzvah of matzah on Pesach shechal beShabbat is not subject to the gezerah of shema'...y'avirenu 'arba 'amot bireshut harabim (especially according to Rashi Sukkah 42b who explains "shema' yitlenu lilmod...birkhato"), see Netziv, Ha'mek She'elah, Vayakhel, She'ilta no. 67 (Lepurim) sect. 21.

10.Mishnah Pesachim 5:1, 6:1, B.T. Peschaim 58a. In preparing to roast the Korban Pesach, Mishnah Shabbat permits it to be lowered into the oven immediately before nightfall so that the roasting will occur on Shabbat. This is normally forbidden gezerah shema' yachteh begechalim.

11.B.T. Menachot 65a-66a. The Talmud refers to them here as Boethusians.

12.See e.g. Dayan Grunfeld, The Sabbath, pp. 9-10.

13.Exodus Rabbah 1:28. This is why the Shacharit liturgy states in referring to Shabbat, "yismach

Moshe bematnat chelko," for he gave the Sabbath to the Hebrews in Egypt.

14.More specifically, the delight Bnei Yisra'el received from reading and studying their scrolls

("megillot") on Shabbat.

15.Exodus Rabbah 5:18.

16.Exodus Rabbah 19:7.

17.B.T. Pesachim 117b, memrah of Rav 'Acha bar Ya'akov: "vetzarikh sheyazkir yetzi'at

mitzrayim bekiddush hayom."

18.Mitzvah 31: "ve'ein cholek 'al memra zu, 'upashut dehu min haTorah, 'uvedelo hizkir yetzi'at

mitzrayim lo' yatza." But cf. Mogen Avraham O.C. 271:1.

19.Tosafot Pesachim 117b, s.v. lema'an.

20.B.T. Sanhedrin 56b. Also Rashi on Exodus 15:25.

21.Exodus 16:23-30. The detail of G-d's directives here about Shabbat are used by Chazal to

derive certain basic halakhot, see e.g. B.T. Shabbat 117b, Eiruvin 17b, 48a, 51a, Beitzah 15b.

22."Hashem hu mechadesh bakol 'otot 'umoftim ve'oseh bakol kiretzono."

23.Ramban on Exodus 20:2, q.v.

24.Maimonides, Guide to the Perplexed II:31, also quoted by Ramban to Deut. 5:14.

25.Yesodei Hatorah 1:1, "sheyesh sham matzui rishon vehu mamtzi kol hanimtza." 1:5: "vehu

hamanhig hagalgal...beko'ach she'en lo ketz vetakhlit."

26."Chayyav 'adam lir'ot 'et 'atzmo ke'ilu hu yatza mimitzrayim" (Haggadah).

27.Genesis Rabbah 11:8.

The Shabbat-Pesach Interface In Halakhah and Machshavah