Haggadah:Simanei HaSeder – Components and Mnemonics/0

Simanei HaSeder – Components and Mnemonics

Introduction

The Seder opens with a table of contents for the evening in the form of "סימני הסדר".  There are many variations of this list with the earliest attributed to R. Yosef Tuv Elem of the eleventh century.¹ The most familiar version² contains fourteen or fifteen³ sections:

קַדֵשׁ | וּרְחַץ | כַּרְפַּס | יַחַץ | מַגִּיד | רָחְצָה | מוֹצִיא-מַצָּה | מָרוֹר | כּוֹרֵךְ | שֻׁלְחָן עוֹרֵךְ | צָפוּן | בָּרֵךְ | הַלֵּל | נִרְצָה

Others versions are quite verbose, containing explicit directions and halakhot for each component,⁴ while several are concise mnemonics containing just a few words,⁵ enigmatic to those unfamiliar with the rites.  The differences between the lists often reflect varying customs of the Seder.  For a comparison of three of the different versions, click on the table and see the analysis below.

Open Comparison Table

The Signs of R. Meir of Rothenburg

R. Meir's list Hagahot Maimoniyot Chametz UMatzah Seder Maharamvaries in several aspects from the above:

• Legal directions and stage directions
• As opposed to the above, R. Meir's signs incorporate legal rulings.  Thus, for example, he explains the order of blessings when one must incorporate the havdalah service into the Kiddush, directs one when to say certain blessings, and includes the obligatory measurements for matzah and maror.
• R. Meir also adds more explicit directions such as when to the lift the Seder plate or pour the wine.  He spells out that one must  not only break the matzah, but keep part of it for later.
• Varying customs
• Final Blessing after Kiddush – R. Meir directs one to say a blessing (ברכה אחרונה) after Kiddush.  This reflects an understanding that each of the four cups of wine constitutes its own individual obligation, requiring its own blessing both before and after.⁶  For elaboration, see Four Cups.
• Blessing after first hand-washing – Today most people⁷ do not make a blessing over the washing of hands before the dipping of karpas, but the earlier practice, attested to by the Gemara, Geonim and early Rishonim, was to make one. It is first in the twelfth century that authorities raise the idea that the blessing should be eliminated since the laws of impurities are no longer kept.⁸
• Pouring of Second Cup - R. Meir notes that one pours the second cup after saying "הָא לַחְמָא עַנְיָא" (rather than beforehand).  This might reflect an understanding that the passage is connected to Yachatz rather than an introdcution to Maggid. See Ha Lachma Anya for more.
• Nirzah - There is no mention of these added praises at all, reflecting their status as an appendix to the main rituals.

The Signs of the Maharshal

The Maharshal's signs Teshuvot Maharshal 88are more elaborate than either of the above:

• Legal instructions and stage directions - Like R. Meir, the Maharshal also adds directions, mentioning the blessings to be recited and assorted measurements, and explaining when to recline, pour the wine or lift the seder plate.  He also reminds the participants what they should be thinking about when eating matzah or maror, and mentions that one should drink the wine, "דרך חירות".
• Varying customs
  
• Washing before Kiddush – Like other Ashkenazic authorities, Maharshal generally washed for bread before Kiddush.  At the seder this is not necessary since one is to do this closer to the eating of bread, but so as to maintain the custom, Maharshal suggests doing something that would obligate one to wash hands.⁹ Such a washing, though, would not entail a blessing.
•  Final Blessing for Karpas – Maharshal states that one should make a final blessing over karpas.  This assumes that people would have eaten an olive's worth of vegetables.  Though today many eat only a small portion, eliminating the obligation for a final blessing,originally many ate a significant amount. See Karpas for a discussion of the evolution of the custom.
• Pouring the Second Cup – Like R. Meir above, Maharshal also mentions pouring the second cup only after "הָא לַחְמָא עַנְיָא".
• Removing and replacing the Matzot – The Maharshal speaks of "distancing" the matzot and then returning them to the table, a reference to the idea of "עקירת השולחן" mentioned in the gemara.  Today this is replaced by covering or uncovering the matzot.
• Nirzah – The added songs of Nirzah are alluded to in the words "ותנעים מזמורים "
• Fifth Cup - Maharshal suggests that if one is still thirsty, he might drink a fourth cup after the regular hallel and a fifth after הלל הגדול.

¹ See Machzor Vitri, Hilchot Pesach, 95.

² This version spans geographic lines and is found in Haggadot from Yemen, Bagdad, Italy, and Ashkenaz.  It is often attributed to Rashi, though Shadal () claims that he saw in a manuscript that the author is R. Shemuel of Pleiza.

³ This depends on whether one counts "מוֹצִיא-מַצָּה" as one or two components.

⁴ See, for instance, the signs of the Terumat HaDashen brought in Leket Yosher which consist of several full paragraphs.

⁵ See, for example, the list of R. OvranikLeket Yosher 1:95 brought in Leket Yosher: קר"י חכמ"ה ב"ן המל"ך אמ"ן or that brought by the Avudraham, "קנך יהנה ממך שמה" standing for קידוש, נטילה, כרפס, יבצע, הגדה, נטילה, המוציא, מצה, מרור, כריכה, שמורה, מזון, הלל.

⁶ He notes that after the second cup one does not say a final blessing, but this is only because he maintains that ברכת המזון (the final blessing after bread) also includes any wine that is drunk immediately before a meal.

⁷ The Yemenite community is an exception.

⁸ Interestingly, though R. Meir of Rothenburg directs one to say a blessing here, he himself was not accustomed to doing so, and explained that the law was no longer applicable.

⁹ He maintains that washing for fruit alone would be considered hubris.