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April 9, 2014

Jonathan Tobin: Why Did Kerry Lie About Israeli Blame?

Samuel G. Freedman: A resolution 70 years later for a father's unsettling legacy of ashes from Dachau

Jessica Ivins: A resolution 70 years later for a father's unsettling legacy of ashes from Dachau

Kim Giles: Asking for help is not weakness

Kathy Kristof and Barbara Hoch Marcus: 7 Great Growth Israeli Stocks

Matthew Mientka: How Beans, Peas, And Chickpeas Cleanse Bad Cholesterol and Lowers Risk of Heart Disease

Sabrina Bachai: 5 At-Home Treatments For Headaches

The Kosher Gourmet by Daniel Neman Have yourself a matzo ball: The secrets bubby never told you and recipes she could have never imagined

April 8, 2014

Lori Nawyn: At Your Wit's End and Back: Finding Peace

Susan B. Garland and Rachel L. Sheedy: Strategies Married Couples Can Use to Boost Benefits

David Muhlbaum: Smart Tax Deductions Non-Itemizers Can Claim

Jill Weisenberger, M.S., R.D.N., C.D.E : Before You Lose Your Mental Edge

Dana Dovey: Coffee Drinkers Rejoice! Your Cup Of Joe Can Prevent Death From Liver Disease

Chris Weller: Electric 'Thinking Cap' Puts Your Brain Power Into High Gear

The Kosher Gourmet by Marlene Parrish A gift of hazelnuts keeps giving --- for a variety of nutty recipes: Entree, side, soup, dessert

April 4, 2014

Rabbi David Gutterman: The Word for Nothing Means Everything

Charles Krauthammer: Kerry's folly, Chapter 3

Amy Peterson: A life of love: How to build lasting relationships with your children

John Ericson: Older Women: Save Your Heart, Prevent Stroke Don't Drink Diet

John Ericson: Why 50 million Americans will still have spring allergies after taking meds

Cameron Huddleston: Best and Worst Buys of April 2014

Stacy Rapacon: Great Mutual Funds for Young Investors

Sarah Boesveld: Teacher keeps promise to mail thousands of former students letters written by their past selves

The Kosher Gourmet by Sharon Thompson Anyone can make a salad, you say. But can they make a great salad? (SECRETS, TESTED TECHNIQUES + 4 RECIPES, INCLUDING DRESSINGS)

April 2, 2014

Paul Greenberg: Death and joy in the spring

Dan Barry: Should South Carolina Jews be forced to maintain this chimney built by Germans serving the Nazis?

Mayra Bitsko: Save me! An alien took over my child's personality

Frank Clayton: Get happy: 20 scientifically proven happiness activities

Susan Scutti: It's Genetic! Obesity and the 'Carb Breakdown' Gene

Lecia Bushak: Why Hand Sanitizer May Actually Harm Your Health

Stacy Rapacon: Great Funds You Can Own for $500 or Less

Cameron Huddleston: 7 Ways to Save on Home Decor

The Kosher Gourmet by Steve Petusevsky Exploring ingredients as edible-stuffed containers (TWO RECIPES + TIPS & TECHINQUES)

Jewish World Review April 17, 2008 / 12 Nissan 5768

Deconstructing Dayeinu

By Rabbi Avi Shafran



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One of the most beloved parts of Seder-night is the singing of a lively hymn that pays homage to the Creator's kindness to Jewry at various stages of history. Its words appear to be simple. That's hardly the case


http://www.JewishWorldReview.com | Much of our Seder-night message to our children, mediated by the Haggadah, is forthright and clear. Some of it, though, is subtle and stealthy.


Dayeinu, for example.


On the surface, it is a simple song — a recitation of events of Divine kindness over the course of Jewish history, from the Egyptian exodus until the Jewish arrival in the Holy Land — with the refrain "Dayeinu": "It would have been enough for us." It is a puzzling chorus, and everyone who has ever thought about Dayeinu has asked the obvious question.


Would it really have "been enough for us" had G-d not, say, split the Red Sea, trapping our ancestors between the water and the Egyptian army? Some take the approach that another miracle could have taken place, but that certainly would weaken the import of the refrain. And then there are the other lines: "Had G-d not sustained us in the desert" — enough for us? "Had He not given us the Torah." Enough? What are we saying?


Contending that we don't really mean "Dayeinu" when we say it, that we only intend to declare how undeserving of all G-d's kindnesses we are, is the sort of answer children view with immediate suspicion, and make faces at.


One path toward understanding Dayeinu, though, might lie in remembering that a proven method of engaging the attention of a child — or even an ex-child — is to hide one's message, leaving hints for its discovery. Could Dayeinu be hiding something significant in plain sight?


Think of those images of objects or words that the mind needs time to comprehend, simply because the gestalt is not immediately absorbed; one aspect alone is perceived at first, although another element may be the key to the image's meaning.


Dayeinu may be precisely such a puzzle. And its solution might lie in the realization that one of the song's lines is in fact not followed by the refrain at all. Few people can immediately locate it, but one of the events listed is pointedly not followed by the word "Dayeinu."


Can you find it? Or have the years of singing Dayeinu after a cup of wine obscured the obvious? You might want to ask a child, more able for the lack of experience. I'll wait…


…Welcome back. You found it, of course: the very first phrase in the poem. Dayeinu begins: "Had He taken us out of Egypt…" That phrase — and it alone — is never qualified with a "Dayeinu." For only it refers, so to speak, to a "non-negotiable." The exodus from Egypt was the singular, crucial, transformative point in Jewish history, when we Jews became a people, with all the special interrelationship that peoplehood brings. Had Jewish history ended with starvation in the desert, or even at battle at an unrippled Red Sea, it would have been, without doubt, a terrible tragedy, the cutting down of a people just born — but still, the cutting down of a people. The Jewish nation, the very purpose of creation ("For the sake of Israel," as the Midrash comments on the first word of the Torah, G-d created the universe), would still have existed, albeit briefly.


And our nationhood, after all, is precisely what we celebrate on Passover. When the Torah recounts the wicked son's question (Exodus,12:26) it records that the Jews responded by bowing down in thanksgiving. What were they thankful for? The Hassidic sage Rabbi Shmuel Bornstein (1856-1926) explains that the very fact that the Torah considers the wicked son to be part of the Jewish People, someone who needs and merits a response, was the reason for the Jews' happiness. When we were just a family of individuals, each member stood or fell on his own merits. Ishmael was Abraham's son, and Esau was Isaac's. But neither they nor their descendents merited to become parts of the Jewish People.


That now, after the exodus, even a "wicked son" would be considered a full member of the Jewish People indicated to our ancestors that something had radically changed since pre-Egyptian days. The people had become a nation.


And so the subtle message of Dayeinu may be just that, the sheer indispensability of the Exodus — its contrast with the rest of Jewish history, its importance beyond even the magnitude of all the miracles that came to follow.


If so, then for thousands of years, that sublime thought might have subtly accompanied the strains of spirited "Da-Da-yeinu's," ever so delicately yet ever so ably suffusing Jewish minds and hearts, without their owners necessarily even realizing it.


In any event, it's an idea worth pondering.


For now, Dayeinu.

Every weekday JewishWorldReview.com publishes what many in Washington and in the media consider "must reading." Sign up for the daily JWR update. It's free. Just click here.

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JWR contributor Rabbi Avi Shafran is director of public affairs for Agudath Israel of America.




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