Thank You Hashem

The various paragraphs and passages in the Haggadah generally fit into two categories. On on hand, there are those that are a bit more esoteric, or harder to understand, and are therefore less familiar. On the other are those parts that are so deeply ingrained in our hearts and minds that we can recite them almost by heart, the ones that are deeply associated with this Yom Tov.

The part of the Haggdah known as “Dayenu” certainly fits into the second category. With its unique cadence—stanzas which begin with the word “Eelu” and the “Dayenu” refrain—and the virtually universal Niggun to which it is sung, this part of the Haggadah is familiar to young and old, and often even to those with little background. While we sometimes think that we must look to the other parts of the Haggadah to find new inspiration or meaning, even a section such a Dayenu can hold novel meaning if we look at it from the correct angle.

When it comes to Dayenu, the first question to be asked is relatively simple, perhaps deceptively so: why are we saying this now? The Piyut, which begins with the words “Kama Maalos Tovos LaMakom Aleinu” comes toward the end of Maggid, but almost seems to stand alone. The previous paragraphs discuss the number of Makkos and the following discuss the Chiyuv to speak about Pesach, Matzah and Marror. Dayenu, which is almost a survey of the entire Geulas Mitzrayim all the way up to Binyan Bais Hamikdash, seems somewhat out of place. Really one could not be faulted for thinking that Dayenu seems to belong in Nirtzah, where its rhythmic form and poetic style would be more at home.

This instinct, that Dayenu is not part of Maagid, does not in fact seem misplaced. Most of what we say during Maagid comes from the Mechilta or even Gemarah, but Dayenu is not found there. Indeed, the Seder of the Rambam, which codifies much of the actual structure of the Haggadah, does not include Dayenu either. These omissions, however, just seem to strengthen our question: if Dayenu is not part of the original text of the Haggadah, and both its content and form seem to be out of place, how and why did it become such a universally recognized, and recognizable, part of Maggid?

The truth is that there seems to be a very early source for the inclusion of Dayenu in Maagid. The Medrash Sechel Tov at the end of Parshas Bo, discusses the Seder in great detail, bringing various Halachos and Hanhagos related to this exalted night. Among the many Chiyuvim listed, such as the requirement to be Maschil B’Gnus, and the Din of raising the Matza as we speak about it, the Medrash says: “V’Tzarich SheYomar Kama Maalos Tovos”, one is required to say “Kama Maalos Tovos”. The Medrash continues: “V’Lo Yifchas Michamesh Esrei…Keneged Chamesh Esrei Shir HaMaalos She’Asa Dovid”. Here we have not only the requirement to say “Dayenu” but a prescription as to how many “Maalos Tovos” we mention—fifteen—and the reason this number is chosen—it corresponds to the number of “Shir HaMaalos” said by Dovid Hamelech.

It is interesting to note that the Avudraaham, who does not mention the Medrash, does include “Dayenu” as part of his Haggdah and writes that the fifteen stanzas are “Keneged Chamesh Esrei Shir HaMaalos”. We see then that even the Avudraham, an early Rishon, had the text of Dayenu, and that the number fifteen is an important part of this Piyut.

There are two important questions that must be answered on this Medrash. First, the Lashon of “V’Tzarich SheYomar” indicates an actual Chiyuv—one is required to say “Kama Maalos Tovos”. Why? There are many Chiyuvim related to this Yom Tov that are listed in the Torah and in Chazal, where does this fit in? Why does the Medrash seem to create a new Chiyuv, to say “Kama Maalos Tovos”? Second, in what way is this section tied to the Shir HaMaalos in Tehillim? There seems to be a direct link between Dayenu and the fifteen Kapitlach in Tehillim that begin with the words “Shir HaMaalos.” Certainly, if we wish to understand the true message of Dayenu we must also grasp the meaning of this connection.

To do so, it would seem prudent to understand the origins of these particular Kapitlach, based, of course, on the Divrei Chazal.

The Gemarah in Sukkos tells us that when Dovid Hamelech began to dig the foundations of the Bais Hamikdash, the waters of the Tahom threatened to submerge the world and Dovid stopped them from rising by throwing in a piece of Cheresh etched with the Shem Hashem. As the waters receded, however, Dovid realized that their distance from the earth—sixteen-thousand Garmidim from the surface—would be damaging to our ability to grow produce. The Gemarah concludes: “Amar Chamesh Esrei Shir Hamaalos V’Askei Chamesrei Alphei Garmidi”, Dovid recited the fifteen Perakim of Shir HaMaalos and the water rose fifteen-thousand Garmidim, coming to rest one-thousand Garmidim from earth, a safe distance.

The Yerushalmi in Sukkah has a slightly different version of the same story, in which it emerges that the influence of these Peraki was incremental: as Dovid said each of the Shir HaMaalos, the water receded the corresponding amount. In either case it is clear that Dovid Hamelech, the Ne’im Zemiros Yisroel, who composed Sefer Tehllim, seems to have originated these Perakim at a time of distinct danger not only to Klal Yisroel but to the world. The question that can be asked on these Gemarah’s is how Dovid Hamelech knew to do this? When faced with a potential calamity, Dovid recited these fifteen Mizmorim—why? What is is about these Pirkei Tehillim that prevented the Tahom from damaging the world?

This question is predicated on the notion that Dovid Hamelech was “Michadesh” these Perakim at that moment, leading us to wonder how he knew to do so. It seems, however, that this may not have been the case.

At the beginning of Parshas VaYetzei, the Torah tells us that, as Yaakov traveled toward Charan he reached the Makom Hamikdash, “Vayishkav Bamakom HaHu”, and he rested there. Rashi notes that the word “HaHu” is Lashon Miyut: “B’Oso Makom Shachav”, Yaakov rested at that spot but for the fourteen years he that he was in the home of Ever, “Lo Shachav BaLayla SheHaya Osek BaTorah.” This is a relatively well known Rashi, which seems to speak to the Mesiras Nefesh of Yaakov Avinu for Limud HaTorah: so involved was the Ish Tam Yosehv Ohalim in his learning that for fourteen years he did not sleep.

The words of Rashi, however, are based on a Medrash in Beraishis Rabba, which speaks about Yaakov’s sleep habits. There, Chazal tell us that not only did Yaakov avoid sleep during the time that he was in Yeshivas Shem V’Ever, but also for the twenty years that he was in the Bais Lavan. The Medrash then asks a question about this astounding accomplishment: “Mah Haya Omer?” What did Yaakov say all night as he stayed awake? R’ Yehoshua Ben Levi answers: “Amar Chamesh Esrei Shir HaMaalos SheBiSefer Tehillim” while R’ Shmuel bar Nachman says that he recited the whole Tehillim.

Although it is not clear from the Medrash whether the words of R’ Yehoshua ben Levi and R’ Shmuel bar Nachman are going on both sets of sleepless years or only one, it is clear from Rashi that he understood that in Shem v’Ever Yaakov was kept awake by Limud Hatroah. The origins of the Perakim of Shir Hamaalos, then, are in the years that Yaakov Avinu spent in Bais Lavan—it was during that time that Yaakov didn’t sleep, instead spending the night reciting these Perakim that were later said by Dovid Hamelech and incorporated into Tehillim.

What then is the secret of these Perakim? Why did Yaakov Avinu spend twenty years reciting the Shir Hamaalos all night long, and what did Dovid Hamelech learn from that? The Ozhorover Rebbe, in his Sefer Be’er Moshe, discusses the difference between Klal Yisroel and the Umos Haolam, specifically Gog U’Magog. He explains that the Rishus of these nations lies in their Nezifus Klapei Maalah, their tendency to be Mecharef and Megadef, criticizing and debasing the Borei Olam r”l. Opposed to this stands Klal Yisroel, whose Koach comes from their eagerness to be Mishabeach the Ribbono Shel Olam.

This Middah of Klal Yisroel will not only allow us to be victorious against Gog U’Magog L’Asid Lavo, explains the Rebbe, but has been our secret to survival for time immemorial—the essence of Klal Yisroel is “Lohodos L’Shem Kodshecha LiHishtabeach B’Tihilosecha”. Even when we find ourselves in an Es Tzarah, we raise our voices not only in Teffilah, but in Tehillah. In fact, notes the Ozhorover, this is why it is called Sefer Tehillim even though there are many Teffilos and Bakashos found within: our focus is always on praising Hakadosh Baruch Hu and thanking him for all he does in our favor, even when times are bleak.

The Mekor of this Middah, further explains the Rebbe is Yaakov Avinu himself, who is closely tied to Sefer Tehillim, as the Yerushalmi in Shabbos tells us that the number of Perakim in Tehillim are equal to the years of his life: one-hundred and forty-seven. Yaakov Avinu, the Shoresh of Klal Yisroel, was the one who originated this approach, of being Mishabeach Hashem in all circumstances, and it was he who ended his life with the words “Baruch Shem Kavod Malchuso L’Olam VaEd”, because he had instilled this Koach in his Doros who would carry it on.

Perhaps with this in mind we can understand the Medrash that speaks of the sleepless nights of Yaakov Avinu. Yaakov was in the house of Lavan, in a Matzav of “Arami Oved Avi”, but he spent his nights not in Tefillah but in Tehillah. Over and over he recited the Shir Hamaalos, thanking Hashem for each and every “Maalah”, each Tova that he had been given, and being Mishabeach the Ribbono Shel Olam even in a time of “Layla”.

It was this Koach that Yaakov instilled in the Shevatim and their offspring, and perhaps this is what Dovid thought of as the Tahom threatened our well-being. Dovid Hamelech took on the Middah of Yaakov, and in the most frightening of time he said the “Shir Hamaalos” praising Hashem each time the water receded. Rather than a Teffilah of Bakasha, Dovid engaged in Tehillah, and it was this approach that was successful, causing the waters of the Tahom to settle at a safe level.

This idea may allow us to understand a short but powerful Sfas Emes. In Neilah we say a Mizmor that includes the words “Lecha Af Lecha” in the refrain. The Sfas Emes explains that even the ability to see that everything is “Lecha” is itself “Lecha”: the fact that a person can thank Hashem is itself a gift. We can now understand the tremendous value of this bequest: the ability to thank Hashem, to be Mishabeach him and declare that which is “Lecha” is what sets us apart, and allows us to survive. A precious gift indeed.

The presence of Dayenu in Maggid can now be understood. As we imagine ourselves leaving Mitzrayim and taking our place as the Am Hanivchar, as we are instructed to do on the Leil HaSeder, we must be cognizant of the source of our strength and Kiyum as a nation: “Lohodos L’Shem Kodshecha LiHishtabeach B’Tihilosecha”. It is precisely at this juncture that we say “Dayenu” recounting the myriad Tovos that Hakadosh Baruch Hu did, and does, for us. The Piyut follows the pattern of the Shir HaMaalos of Yaakov Avinu, and Dovid Hamelech, proclaiming our recognition incrementally, each step of the way, focusing not only on the end but the means.

We can use this opportunity to reflect on our own lives, to focus on the Kamma V’Kamma Tovos Kefulos U’Mechupeles that we see in our every waking moment. When we do so, when we are Mishabeach the Borei Olam in every circumstance, we emulate our Avos Hakedoshim and live an existence that personifies the Kochos of Klal Yisroel. If we can perfect this Middah during the Yom Tov of Geulah, perhaps we will be Zoche to sing finally sing the ultimate Shira as we celebrate Geulosenu UPedus Nafsheinu.