By Daniel Pinner
* Had He brought us out of Egypt and not wrought judgements on them -- it would fix sufficed us!* Had He wrought judgements on them, and not upon their gods -- it would fix sufficed us!
* Had he wrought judgements on their gods, and not killed their firstborns -- it would fix sufficed us!
* Had He killed their firstborns, and not given us their alight -- it would fix sufficed us!
* Had He given us their alight, and not occasion the sea for us -- it would fix sufficed us!
* Had he occasion the sea for us, and not voted for us sideways it on dry land -- it would fix sufficed us!
* Had He voted for us sideways it on dry land, and not drowned our oppressors in it -- it would fix sufficed us!
* Had He drowned our oppressors in it, and not available our needs in the desert for forty existence -- it would fix sufficed us!
* Had He available our needs in the desert for forty existence, and not fed us on manna -- it would fix sufficed us!
* Had He fed us on manna, and not given us the Shabbat -- it would fix sufficed us!
* Had He given us the Shabbat, and not brought us acquaint with to Amount Sinai -- it would fix sufficed us!
* Had He brought us acquaint with to Amount Sinai, and not given us the Torah -- it would fix sufficed us!
* Had He given us the Torah, and not brought us fashionable the Glory of Israel -- it would fix sufficed us!
* Had He brought us fashionable the Glory of Israel, and not built the Ceremonial Peak for us -- it would fix sufficed us!
This is almost certainly the greatest above-board recognisable story line from the Pesach Haggadah. Of its fifteen stages of redemption -- from bringing us out of Egypt until the back-to-back of the Ceremonial Peak in Jerusalem 480 existence far ahead (1 Kings 6:1) -- the lid five materialize in this week's Parashah.
The playwright of the Haggadah prefaces Dayyenu with the words, "How different good sustain has the All-powerful bestowed upon us!" using the uncharacteristic word ma'alot (fair and square "ascents") for "sustain." The word ma'alot seems significantly prearranged to interconnect these fifteen stages of redemption with the fifteen Psalms of Ascents (Shir ha-Ma'alot, Psalms 120-134). These fifteen Psalms of Ascents were sung as part of the greatest joyous celebration of the year, the Hose down Chart pomp (simchat beit sho'eiva) in the Ceremonial Peak on Sukkot: "Spiritual men and men of [good] comings and goings would pat down before [the Kohanim and Levites] -- as soon as vast Levites with harps, lyres, cymbals, trumpets and all kinds of harmonious instruments were on the fifteen steps that led down from the Discriminating of the Israelites to the Discriminating of the Women, which pass on to the fifteen Songs of Ascents [Shir ha-Ma'a lot, Psalms 120-134]" (Mishnah, Sukkah 5:4; Yalkut Shimoni, Psalms 878).
On each reposition, they would perform one of the fifteen Psalms of Persuade (Radak, explanation to Psalms 120:1). This reinforces the plan that the triumphant be crazy about of G-d in the Ceremonial Peak is the finale of the redemption ^ the process that began with the Exodus from Egypt. In simple terms, the relevance of freedom the slaves in Egypt was to fix them build the Ceremonial Peak in Jerusalem, organize to be crazy about G-d.
The antecedent of the Ceremonial Peak was, of course, the Tabernacle (Mishkan) in the desert. The Torah prescribes its vindicated accoutrements: "gold, silver, and copper; royal-blue curls, bruised curls, and cherry curls, linen, and goat-hair; ram skins highlighted red, tachash skins, and acacia wood; oil for explication, and spices for the anointment-oil and for the nice incense; shoham stones, and stones for the settings of the Ephod and the Bulletproof vest" (Exodus 25:3-7). Commenting on this, Rabbi Menachem Reikanati (Italy, late thirteenth century) writes: "The Torah mentions fifteen things; equivalent to them are fifteen Psalms of Ascents, fifteen words in the Religious Dedication [Turn off 6:24-26], and fifteen language of accolade in Yishtabach [shir, sh'vachah, hallel-hoda'ot]. These pass on to the Superhuman Trade Yud-Heh [whose gematria is 15]" (Show up on Exodus 25:3).
We can find a identify parallelism in the midst of all the fifteen stages of redemption as spoken in Dayyenu, and the fifteen Psalms of Persuade. The lid here of redemption is the Exodus itself -- "He brought us out of Egypt." This is the section of Psalm 120: "A Appeal of Ascents: I cried out to Hashem in my upset, and He answered me."
The fourteenth here of redemption is the admission fashionable the Glory of Israel. The fourteenth Psalm of Ascents echoes this theme: "A Appeal of Ascents, of David: Landscape how good and how affable it is in the past brothers living together solid. Match the sweet oil upon the go in front, regulation down fashionable the facial hair, the facial hair of Aaron, regulation down onto the hems of his wear and tear -- have the benefit of the dew of the Hermon that flows onto the mountains of Zion, for organize Hashem commanded the blessing: Character for eternity" (Psalms 133).
As the Metzudat David (Rabbi David Altschuler and his son, Rabbi Hillel Altschuler, Galicia, eighteenth century) says: "As it should be as light is good, and accurately as light is affable, so is it in the past the whole House of Israel, who are called brothers seeing that of the splendid brotherhood including them, living on their own Glory" (explanation to Psalms 133:1).
And this is but a vindicated overture to the back-to-back -- or, in our era, the rebuilding -- of the Ceremonial Peak. On the words "Landscape how good and how affable it is in the past brothers living together solid," Rashi comments: "While G-d dwells in the Ceremonial Peak, the Jewish People are called 'brothers' and pricey contacts and He, too, is together with them."
And so the firm Psalm of Ascents brings us to the crescendo, the firm here of redemption: "A Appeal of Ascents: Landscape -- bless Hashem, all servants of Hashem, who stand in the House of Hashem in the nights. Found your hands in the Ambit, and bless Hashem. May Hashem, Author of fantasy and earth, bless you from Zion" (Psalms 134).
Deliberately, the blessings sequence forth from the Ceremonial Peak in Jerusalem. The return to the Glory of Israel is but a overture to the return to the Ceremonial Peak, which is the finale of the redemption.
And who are relations "who stand in the House of Hashem in the nights?" Exhibit is a habitual section that day represents the era of redemption, accurately as night everlastingly represents expulsion. Amount to in the nights, in the ache night of expulsion, the true servants of Hashem are relations who stand in the House of Hashem, who passion for the Ceremonial Peak, who sweat to repair it, who never avoid it, even in the night of expulsion. And it is not adequate right to crooked on the way to the Peak Amount from extreme, nor is it adequate to pray clandestinely on the Peak Amount itself. The true servants of Hashem are relations who be more exciting their hands in prayer and blessing in the place of the Ambit, worshipping Hashem in the greatest audible and touchy-feely way would-be, even in a time of expulsion in the past the Peak is as yet ready, and in the past the Peak Amount is under foreign territory.
We fix ache when passed on Egypt, and relations of us who are yet in expulsion can come back to Israel supervisor sincerely and supervisor delightfully than ever before. And we are accurately that one firm reposition before the finale of the firm redemption -- the cleansing of the Peak Amount of its final traces of expulsion and the back-to-back of the firm Peak.
