Rabbi Howard Morrison

The Haggadah which many of us recited for two nights consists of fifteen chapter headings. However, one central theme does not fall under any category. Between "Barech" and "Hallel," we invoke the name of Elijah the Prophet, display a cup filled with wine reserved for him, open the door, and recite some Biblical verses. 

Until that point, the focus of the Seder has been on the past and the present. Following that point beginning with Hallel, we will focus on aspirations for the future. the "Elijah" moment takes place at the cusp of the time frames and falls under an unnamed category of its own.

In scripture, Elijah the Prophet is known for his zealousness in trying to eradicate the idolatry of his time. Elsewhere in scripture, as recited on Shabbat Ha'Gadol, Elijah the Prophet is the great communicator uniting the generations. In rabbinic literature, he is the one who will be the harbinger of the Messianic era. In addition, exclaim the Sages, he will be the one to reconcile all unresolved disputes. This notion is symbolized by the Elijah cup at the Seder. An unresolved dispute is whether or not one should consume four or five cups of wine at the seder. The reserved cup for Elijah puts forth an ambiguous cup of wine from which no-one at the table drinks, waiting for Elijah to come and respond. In Jewish folklore, Elijah dresses in disguise often in the form of a wanderer knocking on the door of the Jewish home testing the hospitality of the host.

When we open the door for Elijah the Prophet, what message are we conveying? Trust in divine security, as God watched over our people on the night of the Exodus? An opening into the futuristic Messianic era? Hospitality for the hungry who might come knocking? Concern for pogroms and blood libel accusations?

How do we respond to the Biblical verses which were added after the Crusades of the eleventh century, which we recite when the door is opened? These verses call upon God to pour out divine wrath, fury, and indignation on the nations that do not recognize God. Can we relate to these verses as our predecessors did when they felt helpless and victims to anti-Semitism, oppression, and persecution? Since Jewish law prohibits us from taking revenge, does it make sense to call upon God to exact vengeance for us or the dignity of the divine name? Should these verses be removed? Should they be augmented with a positive statement for those non-Jews who do recognize God and who do stand up for Israel and the Jewish people? Should "Pour out your wrath?" be augmented by "Pour out your love on the nations who do recognize God?"

While the section between the blessings after meals and additional praises contains no official title, I encourage us to reflect on the wide array of emotions, perspectives, and meanings of this unit in the Haggadah.

I wish us all a continued healthy and joyous Passover - Chag Kasher V'Sameach,

Rabbi Howard Morrison