The Seder The views expressed in this article are those of the author’s alone and do not represent AUJS’ position or viewpoint on the topic in any way. This article is designed to merely stimulate discussion and encourage respectful debate. This piece has been written by Arbel Tenembaum For many of us, our seder night experiences are very different from each other. Each familypractices different customs, sings different tunes and reads through different amounts of theHaggadah. Whether your seder table reads every line in both Hebrew and English or you just sing theclassics and then close your book, there is one thing we can all agree on. The wait betweensitting down at the seder table and starting the meal is excruciating. Our rumbling stomachs are simply teased with the little tastes of matzah, maror and then theHillel sandwich which we nibble on in anticipation of the meal. During the Haggadah, we eat and speak about the matzah, maror and haroset separately,and then we combine them to eat the Hillel sandwich. The necessity of these two different rituals stems from a Talmudic argument. Pesachim 115a:Rather, Rav Ashi said: This is what this tanna is teaching: I might have thought that one fulfills hisobligation with them only if he wraps matzot and bitter herbs together and eats them in the manner thatHillel eats them. Therefore, the verse states: “They shall eat it with matzot and bitter herbs,” i.e., onefulfills his obligation even if he eats the matza by itself and the bitter herbs by themselves. To summarise this argument, Hillel believes the matza, maror and korban Pesach should beeaten wrapped together in the form of a sandwich, his friends (chaveirav) believe it shouldbe eaten separately and Rav Ashi claims one should ideally eat them together but has stillfulfilled his obligation if he eats them separately. Rabeinu Nissim comments on this debate by suggesting that this argument is about morethan just the technical way one should eat on seder night. Rather, it is an argument aboutwhether we understand the commandments to eat Pesach, matza and maror as threeseparate commandments or as one command which cannot be fulfilled if one of the otherelements of the command are missing. The argument of Hillel and his peers cuts deep into the essence of this very importantmitzvah. Are the symbolisms of matza, maror and Pesach meant to be understood andappreciated separately, each in its own right, or are we meant to combine the meaning ofeach to create a new entity that suggests something even deeper? The author of the Haggadah chose to incorporate both opinions by going including these tworituals. The reasons we eat matza and maror are already expounded upon in the Haggadahduring maggid, however, it does not explain the possible symbolism of the new entity createdthrough the Hillel sandwich. Perhaps, by combing these three elements, Hillel is suggesting that we should understandthe Pesach story as more nuanced than our journey from bitter slavery (maror) to freedom(matza). Rather, at every point during Jewish history, we must understand that these twocontradictory states of being exist. During the hardships of slavery and any time the Jewishpeople have been oppressed, there has always been the hope of freedom and the promise of redemption. During times in which we have experienced greater liberty and even sovereignty,there are still many people afflicted and suffering. This nuance is particularly relevant to thedifficult world we live in today. While so many are suffering around the world, and perhaps inthis respect we will relate better to maror than in previous years, hope for a better and saferfuture seems near. Chag Sameach