A Taste of Torah in honor of Shabbat
from Rabbi Avi Weiss

Parshat Mezorah
April 14-15, 2000/10 Nissan 5760

THE ROLE OF ELIYAHU AT THE PASSOVER SEDER
A PASSOVER REFLECTION

One of the most difficult paragraphs in the Hagaddah is the one recited as we open the door for Eliyahu (Elijah) the Prophet.  There we proclaim, "pour out your wrath upon the nations that do not know You-shefokh hamatkha el ha-goym asher lo ye-da-u-kha."  Why must the Haggadah be so harsh? 

It has been noted that these words were introduced during the Crusades when some Christians blamed Jews for killing their children.  These accusers maintained that the Jews used the blood of their children to bake matzot or to prepare red wine.  As the seder ended, Jews opened their doors fearful that such a child would be found at the door.  It was then, in great anger that the Jews made the declaration of shefokh.

Rabbi Shmuel Herzfeld notes that the first words of shefokh echo the Exodus narrative. Shefokh hamatkha  sounds like the word le-hashhit, the term used to describe God's killing of the Egyptian first born. (Exodus 12:13)  Lo ye-da-u-kha, "who do not know you." mirrors the words of the Bible, descriptive of the evil regime in Egypt who did not know (lo yadah) Yosef (Joseph).  (Exodus 1:8).  Those accusing the Jews falsely are likened to Pharaohs who deserve to be harshly punished. 

Appropriately, Eliyahu is associated with these words as he is the zealous prophet.  Upset that the people of Israel were turning away from God, Eliyahu flees to the desert.  "Why are you alone?" asks God.  Eliyahu replies, "I am zealous oh Lord on your behalf." (Kings 1:19:9-10)

Thus, as we open the door for Eliyahu, we recall his zealotry and our responsibility to similarly stand strong to defend ourselves. We of course must remember that these words only apply to those who are viciously attacking us.

One more thought.  Perhaps the Haggadah emphasizes that we deal strongly with our external enemies to remind us that we must conduct ourselves differently when dealing with our own people. When dealing with the enemies of Israel, the rules are harsh-sometimes, especially when we are attacked, we must declare, "pour out your wrath."  This is in contrast to internal disputes.  There, we are in effect disagreeing with members of our own family.  The rules, therefore, must be far more benevolent, based firmly on principles of love, acceptance and loyalty.

Note that after declaring that he was zealous, Eliyahu hears a sudden loud noise.  He witnesses a wild storm and later finally sees a fire spring up out of nowhere.  After these events, the voice of God informs Eliyahu that He can neither be seen nor heard in any of these dramatic natural wonders.  God is rather found, in a quiet, still voice, a kol demama.  As God tells the prophet, "it is in this still voice that I can be found." (Kings 1:19:11, 12) 
 
Even after this episode, Eliyahu doesn't understand God's message of teaching with love.  When asked again why he was in the desert , Eliyahu again proclaims, "I am zealous for you oh God.  Your people have rejected you.. and I am the only one who remains a believer." (Kings 1:19:14)  Eliyahu failed to understand the power of the soft and modest voice when dealing with his people.  He is no longer deemed suitable to lead Am Yisrael. The Lord therefore instructs him to appoint Elisha the prophet as his successor. (Kings 1:19:15-16).

Perhaps when we open the door, we ought also read this section of the Prophets where Eliyahu is taught to embrace his people with love.  Eliyahu at the seder is a fixing (tikkun) of his past.   We note that one day, the same Eliyahu who acted zealously towards his people, will be the one to announce the coming of the Messiah when all of us will return to God and to one another through the kol demama -- the tender, soft love.