NYHS Heritage Haggadah

It happened once [on Pesach] that Rabbi Eliezer, Rabbi
Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva and
Rabbi Tarfon were reclining in Bnei Brak and were
telling the story of the exodus from Egypt that whole
night, until their students came and said to them, "The
time of [reciting] the morning Shema has arrived."
Rabbi Elazar ben Azariah said, "Behold I am like a man
of seventy years and I have not merited [to understand
why] the exodus from Egypt should be said at night
until Ben Zoma explicated it, as it is stated 'In order
that you remember the day of your going out from the
land of Egypt all the days of your life;' (Devarim 13:6)
'the days of your life' [indicates that the remembrance
be invoked during] the days, 'all the days of your life'
[indicates that the remembrance be invoked also
during] the nights." But the Sages say, "'the days of
your life' [indicates that the remembrance be invoked
in] this world, 'all the days of your life' [indicates that
the remembrance be invoked also] in the days of the
Mashiach..
Blessed be the Place [of all], Blessed be He; Blessed be
the One who Gave the Torah to His people Israel,
Blessed be He. Corresponding to four sons did the
Torah speak; one [who is] wise, one [who is]
antagonizing, one who is innocent and one who doesn't
know to ask.
What does the wise [son] say? "'What are these
testimonies, statutes and judgments that the Lord our
God commanded you?' (Devarim 6:20) And accordingly
you will say to him, as per the laws of the Pesach
sacrifice, "We may not eat an afikoman [a dessert or
other foods eaten after the meal] after [we are finished
eating] the Pesach sacrifice (Pesachim 10:8)
What does the antagonistic [son] say? "'What is this
worship to you?' (Shemot 12:26)) " 'To you' and not 'to
him.' And since he excluded himself from the collective,
he denied a principle [of the Jewish faith]. And
accordingly, you will “blunt his teeth” and say to him,
"'For the sake of this, did the Lord do [this] for me in my
going out of Egypt' (Shemot 13:8)." 'For me' and not 'for
him.' If he had been there, he would not have been
saved.
What does the innocent [son] say? "'What is this?'
(Shemot 13:14) " And you will say to him, "'With the
strength of [His] hand did the Lord take us out from
Egypt, from the house of slaves'
מַ‏ עֲ‏ ‏ֶשׂה ְ בּ‏ רַ‏ ‏ִבּ‏ י אֱ‏ לִ‏ יעֶ‏ זֶר וְרַ‏ ‏ִבּ‏ י יְהוֹשׁ‏ ֻ עַ‏ וְרַ‏ ‏ִבּ‏ י
אֶ‏ לְ‏ עָ‏ זָר ֶ בּ‏ ן־עֲ‏ זַרְ‏ יָה וְרַ‏ ‏ִבּ‏ י עֲ‏ קִ‏ יבָ‏ א וְרַ‏ ‏ִבּ‏ י טַ‏ רְ‏ פוֹן
שׁ‏ ֶ הָ‏ יוּ‏ מְ‏ סֻ‏ ‏ִבּ‏ ין ִ בּ‏ בְ‏ נֵי־בְ‏ רַ‏ ק וְהָ‏ יוּ‏ מְ‏ סַ‏ פְּ‏ רִ‏ ים
‏ִבּ‏ יצִ‏ יאַ‏ ת מִ‏ צְ‏ רַ‏ יִם כָּ‏ ל־אוֹתוֹ‏ הַ‏ ‏ַלּ‏ יְלָ‏ ה,‏ עַ‏ ד שׁ‏ ֶ ‏ָבּ‏ אוּ‏
תַ‏ לְ‏ מִ‏ ידֵ‏ יהֶ‏ ם וְאָ‏ מְ‏ רוּ‏ לָ‏ הֶ‏ ם רַ‏ בּ‏ וֹתֵ‏ ינוּ‏ הִ‏ ‏ִגּ‏ יעַ‏ זְ‏ מַ‏ ן
קְ‏ רִ‏ יאַ‏ ת שׁ‏ ְ מַ‏ ע שׁ‏ ֶ ל שׁ‏ ַ חֲ‏ רִ‏ ית.‏
אָ‏ מַ‏ ר רַ‏ ‏ִבּ‏ י אֶ‏ לְ‏ עָ‏ זָר ֶ בּ‏ ן־עֲ‏ זַרְ‏ יָה הֲ‏ רֵ‏ י אֲ‏ נִ‏ י ְ כּ‏ בֶ‏ ן
שׁ‏ ִ בְ‏ עִ‏ ים שׁ‏ ָ נָה וְל ‏ֹא זָכִ‏ יתִ‏ י שׁ‏ ֶ תֵּ‏ אָ‏ מֵ‏ ר יְצִ‏ יאַ‏ ת
מִ‏ צְ‏ רַ‏ יִם ַ בּ‏ ‏ֵלּ‏ ילוֹת עַ‏ ד שׁ‏ ֶ ‏ְדּ‏ רָ‏ שׁ‏ ָ הּ‏ ֶ בּ‏ ן זוֹמָ‏ א,‏
שׁ‏ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר,‏ לְ‏ מַ‏ עַ‏ ן תִּ‏ זְ‏ כּ‏ ‏ֹר אֶ‏ ת יוֹם צֵ‏ אתְ‏ ךָ‏ מֵ‏ אֶ‏ רֶ‏ ץ
מִ‏ צְ‏ רַ‏ יִם כּ‏ ‏ֹל יְמֵ‏ י חַ‏ יּ‏ ‏ֶיךָ.‏ יְמֵ‏ י חַ‏ יּ‏ ‏ֶיךָ‏ הַ‏ יּ‏ ‏ָמִ‏ ים.‏ כּ‏ ‏ֹל
יְמֵ‏ י חַ‏ יּ‏ ‏ֶיךָ‏ הַ‏ ‏ֵלּ‏ ילוֹת.‏ וַחֲ‏ כָ‏ מִ‏ ים אוֹמְ‏ רִ‏ ים יְמֵ‏ י חַ‏ יּ‏ ‏ֶיךָ‏
הָ‏ עוֹלָ‏ ם הַ‏ זּ‏ ‏ֶה.‏ כּ‏ ‏ֹל יְמֵ‏ י חַ‏ יּ‏ ‏ֶיךָ‏ לְ‏ הָ‏ בִ‏ יא לִ‏ ימוֹת
הַ‏ מָּ‏ שׁ‏ ִ יחַ‏ :
‏ָבּ‏ רוּךְ‏ הַ‏ מָּ‏ קוֹם,‏ ָ בּ‏ רוּךְ‏ הוּא,‏ ָ בּ‏ רוּךְ‏ שׁ‏ ֶ נּ‏ ‏ָתַ‏ ן תּ‏ וֹרָ‏ ה
לְ‏ עַ‏ מּ‏ וֹ‏ ְ יִשׂ‏ רָ‏ אֵ‏ ל,‏ ָ בּ‏ רוּךְ‏ הוּא.‏ ְ כּ‏ נֶגֶד אַ‏ רְ‏ ‏ָבּ‏ עָ‏ ה בָ‏ נִ‏ ים
‏ִדּ‏ ‏ְבּ‏ רָ‏ ה תוֹרָ‏ ה:‏ אֶ‏ חָ‏ ד חָ‏ כָ‏ ם,‏ וְאֶ‏ חָ‏ ד רָ‏ שׁ‏ ָ ע,‏ וְאֶ‏ חָ‏ ד
תָּ‏ ם,‏ וְאֶ‏ חָ‏ ד שׁ‏ ֶ אֵ‏ ינוֹ‏ יוֹדֵ‏ עַ‏ לִ‏ שׁ‏ ְ אוֹל.‏
חָ‏ כָ‏ ם מָ‏ ה הוּא אוֹמֵ‏ ר?‏ מָ‏ ה הָ‏ עֵ‏ דוֹת וְהַ‏ חֻ‏ ִ קּ‏ ים
וְהַ‏ מִּ‏ שׁ‏ ְ פּ‏ ָ טִ‏ ים אֲ‏ שׁ‏ ֶ ר צִ‏ וּ‏ ‏ָה ה'‏ אֱ‏ ל ‏ֹהֵ‏ ינוּ‏ אֶ‏ תְ‏ כֶ‏ ם.‏
וְאַ‏ ף אַ‏ תָּ‏ ה אֱ‏ מוֹר לוֹ‏ ְ כּ‏ הִ‏ לְ‏ כוֹת הַ‏ פּ‏ ֶ סַ‏ ח:‏ אֵ‏ ין
מַ‏ פְ‏ טִ‏ ירִ‏ ין אַ‏ חַ‏ ר הַ‏ פּ‏ ֶ סַ‏ ח אֲ‏ פִ‏ יקוֹמָ‏ ן:‏
רָ‏ שׁ‏ ָ ע מָ‏ ה הוּא אוֹמֵ‏ ר?‏ מָ‏ ה הָ‏ עֲ‏ בוֹדָ‏ ה הַ‏ זּאֹת
לָ‏ כֶ‏ ם.‏ לָ‏ כֶ‏ ם – וְל ‏ֹא לוֹ.‏ וּלְ‏ פִ‏ י שׁ‏ ֶ הוֹצִ‏ יא אֶ‏ ת עַ‏ צְ‏ מוֹ‏
מִ‏ ן הַ‏ ‏ְכּ‏ לָ‏ ל כָּ‏ פַ‏ ר ְ בּ‏ עִ‏ ָ קּ‏ ר.‏ וְאַ‏ ף אַ‏ תָּ‏ ה הַ‏ קְ‏ הֵ‏ ה אֶ‏ ת
שׁ‏ ִ נּ‏ ‏ָיו וֶאֱ‏ מוֹר לוֹ:‏ ַ ‏"בּ‏ עֲ‏ בוּר זֶה עָ‏ ‏ָשׂה ה'‏ לִ‏ י
‏ְבּ‏ צֵ‏ אתִ‏ י מִ‏ מִּ‏ צְ‏ רָ‏ יִם".‏ לִ‏ י וְל ‏ֹא־לוֹ.‏ אִ‏ לּוּ‏ הָ‏ יָה שׁ‏ ָ ם,‏
ל ‏ֹא הָ‏ יָה נִ‏ גְ‏ אָ‏ ל:‏
תָּ‏ ם מָ‏ ה הוּא אוֹמֵ‏ ר?‏ מַ‏ ה זּאֹת?‏ וְאָ‏ מַ‏ רְ‏ תָּ‏ אֵ‏ לָ‏ יו
ְ ‏"בּ‏ חוֹזֶק יָד הוֹצִ‏ יאָ‏ נוּ‏ ה'‏ מִ‏ מִּ‏ צְ‏ רַ‏ יִם מִ‏ ‏ֵבּ‏ ית
עֲ‏ בָ‏ דִ‏ ים".‏
וְשׁ‏ ֶ אֵ‏ ינוֹ‏ יוֹדֵ‏ עַ‏ לִ‏ שׁ‏ ְ אוֹל – אַ‏ תְּ‏ פְּ‏ תַ‏ ח לוֹ,‏ שׁ‏ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר,‏
וְהִ‏ גּ‏ ‏ַדְ‏ תָּ‏ לְ‏ בִ‏ נְ‏ ךָ‏ ַ בּ‏ יּוֹם הַ‏ הוּא לֵ‏ אמֹר,‏ ַ בּ‏ עֲ‏ בוּר זֶה
עָ‏ ‏ָשׂה ה'‏ לִ‏ י ְ בּ‏ צֵ‏ אתִ‏ י מִ‏ מִּ‏ צְ‏ רָ‏ יִם.‏
And [regarding] the one who doesn't know to ask, you
will open [the conversation] for him. As it is stated "And
you will speak to your child on that day saying, for the
sake of this, did the Lord do [this] for me in my going
out of Egypt." (Shemot 13:14)

O N L Y T O G E T H E R
C A N W E R E P A I R
J O S H B E N E Z R A

RENEWAL AND LOVE EMERGING FROM HARDSHIP
E M M A A L M O

When G-D is
We didn’t hear from G-D for 300 years. Had He disappeared
and left us to our misery? Bnei Yisrael showed courage and
resilience, facing decree upon decree, as Pharaoh’s grip got
tighter and tighter until they completely lost their freedom.
Then, the worst happened. It doesn’t happen in public, at first.
The first time Pharaoh commands to kill the Hebrew infants,
he does so in private, ordering the midwives directly:
וַ‏ ‏֙יֹּ‏ אמֶ‏ ר֙‏ מֶ‏ ֣ לֶ‏
הַ‏ שֵּׁ‏ נִ‏ ‏֖ית פּוּעָ‏ ֽ ה׃
מִ‏ צְ‏ רַ‏ ֔ יִם לַ‏ ֽ מְ‏ יַ‏ לְּ‏ ‏֖דֹת הָ‏ ֽ עִ‏ בְ‏ רִ‏ ‏֑יֹּת אֲ‏ שֶׁ֨‏ ר שֵׁ‏ ֤ ם הָ‏ ֽ אַחַ‏ ת֙‏ שִׁ‏ פְ‏ רָ‏ ֔ ה וְ‏ שֵׁ‏ ֥ ם
“The king of Egypt spoke to the Hebrew midwives [OR: the
midwives to the Hebrews], one of whom was named Shiphrah
and the other Puah,” (Exodus 1:15)
Yes. There are two possible translations to this verse. Either
the Midwives were Hebrew, or they were Midwives to the
Hebrews. If they were Hebrew, why would Pharaoh think
they’d kill the infants? Perhaps he thought they would heed to
his command, just like the Hebrew “guards” who were forced
to make their brothers work. Or perhaps he was putting them
in an incomprehensible moral dilemma: kill the male babies
and he will allow the girls to live.
The other possibility is that those midwives were not Hebrew.
Perhaps Pharaoh thought they’d be his accomplices in a quiet
genocide. Quiet, because his instructions are very clear: when
the woman is laboring on the birthing-stool, check the baby’s
gender as it emerges - if it is a male, silently choke him to
death. The mother would think it a stillborn. By the time the
pattern of deaths will start raising questions, Pharaoh would
have moved on to the next step in his final solution.
The midwives do not comply.
Absent
Tali Himmel Rothstein
Not only do they not kill the babies, they take extra care to
resuscitate and nourish them and their mothers.
וַ‏ תִּ‏ ירֶ‏ ֤ אןָ‏ הַ‏ ֽ מְ‏ יַ‏ לְּ‏ דֹת֙‏ אֶ‏ ת־הָ‏ ֣ אֱ‏ הִ‏ ֔ ים וְ‏ ֣ א עָ‏ שׂ֔‏ וּ כַּ‏ אֲ‏ שֶׁ‏ ֛ ר דִּ‏ בֶּ‏ ֥ ר אֲ‏ לֵ‏ יהֶ‏ ֖ ן מֶ‏ ֣ לֶ‏
מִ‏ צְ‏ רָ‏ ֑ יִם וַ‏ תְּ‏ חַ‏ יֶּ‏ ‏֖יןָ‏ אֶ‏ ת־הַ‏ יְ‏ לָ‏ דִֽ‏ ים׃
The midwives, fearing God, did not do as the king of Egypt
had told them; they let the boys live. (Exodus 1:17)
Something interesting is happening to the morphology of
the Hebrew verbs in verses 17-19. All verbs relating to the
midwives are missing the letter “Heh”. The letter “Heh”
represents G-D, and it is often added to people’s names to
proclaim G-D’s presence and assistance. G-D seems to be
missing from the picture; yet the Torah shares a silent
secret with us: the midwives are carrying out G-D’s plan.
The midwives are the ones acting in the name of G-D, even
when they feel that G-D has forsaken them. The midwives
are risking themselves to save those children. The births
and the lives that the women insist on continuing are
juxtaposed with the slavery and death.
And as Pharaoh continues his murderous plan, an even
more unlikely savior emerges: his Daughter, the Princess of
Egypt herself. She knows, as soon as she sees the baby,
that he is a Hebrew. She knows, when the young girl comes
out of hiding and offers to go get a “nursemaid” for the
baby, that the “nursemaid” is likely the baby’s biological
mother herself. With a nudge and a wink she goes on with
Miriam’s plan, and poses the child as her own illegitimate
son, under her father’s nose.
She is brilliant, and merciful beyond measure. But what was
the Princess doing next to the Nile in the first place?
Bathing? Surely she had a beautiful spa in the palace.
Indeed, Sforno says the Princess simply had a room with a
view, from which she saw the little basket floating, and sent
her lowliest maid to retrieve it (a lowly bath maid is not one
of the noble maidens who serve the princess - i.e she has
no aspirations to betray or spy on the rebellious Royal's’s
illegal lifesaving efforts).
The Gemara in Megilah 13a has an even more incredible
explanation. The Princess had gone down to the river to
immerse herself and convert to Judaism. Her Hebrew name
is Batya (Daughter of G-D):

[It is written], “And his wife the Jewess bore Yered the father
of Gedor, and Hever the father of Socho, and Yekutiel the
father of Zanoah, and these are the sons of Bitya the
daughter of Pharaoh, whom Mered took” (I Chronicles 4:18).
Why was she [the daughter of Pharaoh] called a Jewess?
Because she repudiated idolatry, as it is written, “And the
daughter of Pharaoh went down to bathe in the river,”
Let’s take a deeper look at this scenario. In order to convert, in
order to know what is happening outside the walls of her palace,
the princess must have gone out more than once, noticing the
woes of the Hebrews, and consorting with them to the point that
she decided to join them in her soul. Moshe was not the only
baby saved. In fact, the Midrash on Shir Hashirim tells us of a
whole operation:
“When they were about to go into labor, the women would
go out into the fields and give birth… as it is written: "I woke
you under the apple [tree]" (Song of Songs 8:5). And
Hashem would send an messenger from the heavens who
cleaned them and made them beautiful, just as a new
mother grooms her infant... And as soon as the Egyptians
would become aware of this, they sought to kill them. And a
miracle happened, and the children were swallowed up by
the earth... And when the babes grew, they would flock to
their homes in great droves.. And when Hashem revealed
Himself at the Sea of Reeds, they were the first to recognize
Him instantly, as it says: "THIS is my God, and I will praise
Him." (Exodus 15:2).
This is the story I heard from my kind and generous Savta. My
Savta, Tzipporah Zmudjak Doron (Drubin) carried with her a
great kindness, and a great sadness. Savta grew up in a big
household - her father’s brother had married her mother’s sister
and she grew up with “two sets of parents and cousins who were
like siblings”. She was only 13 when WW2 broke out. Her
hometown, Luninietz, was first conquered by the Russians. Since
Savta’s family were wealthy, the Russians ordered them to be
sent to Siberia to a forced labor camp. Little “Tzippy” was a sickly
child, and her parents decided she must stay behind with her
aunt Yehudit and uncle Reuben, who were to stay behind, since
they didn’t tell the Russians that they were family. Tzippy loved
her aunt and uncle and her little cousins, but that night she had a
strange premonition and she ran away and sneaked to the cattle
car train that held her family. She traveled with them to Siberia.
Two weeks later, the Germans conquered Luninietz. Uncle
Reuben was shot in the forest. Aunt Yehudit and the children
starved in the Ghetto until they too were executed. My Savta, her
parents and her siblings survived the war. They came back to
Poland, to nothing. No one left. But they’d heard a rumor that
Yehudit might have been able to sneak the youngest baby to
righteous gentiles who saved her. Moshe, Savta’s oldest brother,
returned to town in hopes of finding the child, but within one hour
the NKVD began sniffing him out and he had to retreat.
We never found her.
If she is alive, she does not know who she is. If she has a family,
children - they do not know that they belong with us. She is our
missing Heh. Perhaps, one day, she will rise from the ends of the
earth and join us, like the Hebrew children hidden in Egypt.
My Grandparents:
Tzipporah (Zmudjak) and Yoel Doron (Drubin)
I think often of Yehudit sneaking her daughter out of the Ghetto -
knowing, like Yocheved, that her baby will never know her.
Trusting, just the same, that she ought to do anything to save her
life. That even if G-D seems to be missing, it is up to us to
choose life. Savta talked a lot about them, those who were left to
the dust and the ashes. Sometimes she’d stare at a TV, watching
children singing and ask - “But how could the Nazis have killed
children like that? And how did G-D allow it?” Nevertheless, she
was so strong in her Jewish faith and Mitzvot. It astounded me. I
still can’t wrap my mind around it. Her sadness never left her, but
my Savta made herself, her life, be the missing “Heh.” She gave
and she fed, and she loved; kin and stranger alike. "Eat, Talinka,
mame sheina, and take those boxes of mandelbroit for your
friends, mine kind." A love like that will never, ever die. It is
infinite.

Angels for Life
Nora Bobroff

T H E H E A V Y B U R D E N
R O S E C L A Y M A N

"And the Egyptians did bad to us" (Devarim 26:6) -
as it is stated (Shemot 1:10): "Let us be wise
towards him, lest he multiply and it will be that
when war is called, he too will join with our
enemies and fight against us and go up from the
land."
"And afflicted us" - as it is stated (Shemot 1:11):
"And they placed upon him leaders over the worktax
in order to afflict them with their burdens; and
they built storage cities, Pithom and Ra'amses."
"And put upon us hard work" - as it is stated
(Shemot 1:11): "And they enslaved the children of
Israel with breaking work."
"And we cried out to the Lord, the God of our
ancestors, and the Lord heard our voice, and He
saw our affliction, and our toil and our duress"
(Devarim 26:7)
"And we cried out to the Lord, the God of our
ancestors" - as it is stated (Shemot 2:23); "And it
was in those great days that the king of Egypt
died and the Children of Israel sighed from the
work and yelled out, and their supplication went
up to God from the work."
"And the Lord heard our voice" - as it is stated
(Shemot 2:24); "And God heard their groans and
God remembered His covenant with Avraham and
with Yitschak and with Ya'akov."
"And He saw our affliction" - this [refers to] the
separation from the way of the world, as it is
stated (Shemot 2:25); "And God saw the Children
of Israel and God knew."
"And our toil" - this [refers to the killing of the]
sons, as it is stated (Shemot 1:24); "Every boy that
is born, throw him into the Nile and every girl you
shall keep alive."
"And our duress" - this [refers to] the pressure, as
it is stated (Shemot 3:9); "And I also saw the
duress that the Egyptians are applying on them."
וַיּ‏ ‏ָרֵ‏ עוּ‏ אֹתָ‏ נוּ‏ הַ‏ מִּ‏ צְ‏ רִ‏ ים וַיְעַ‏ נּוּנוּ,‏ וַיִתְּ‏ נוּ‏ עָ‏ לֵ‏ ינוּ‏
עֲ‏ בֹדָ‏ ה קָ‏ שׁ‏ ָ ה.‏ וַיּ‏ ‏ָרֵ‏ עוּ‏ אֹתָ‏ נוּ‏ הַ‏ מִּ‏ צְ‏ רִ‏ ים – ְ כּ‏ מָ‏ ה
שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ הָ‏ בָ‏ ה נִ‏ תְ‏ חַ‏ ‏ְכּ‏ מָ‏ ה לוֹ‏ פּ‏ ֶ ן יִרְ‏ ‏ֶבּ‏ ה,‏ וְהָ‏ יָה
‏ִכּ‏ י תִ‏ קְ‏ רֶ‏ אנָה מִ‏ לְ‏ חָ‏ מָ‏ ה וְנוֹסַ‏ ף גּ‏ ‏ַם הוּא עַ‏ ל
שֹׂנְ‏ אֵ‏ ינוּ‏ וְנִ‏ לְ‏ חַ‏ ָ ם־בּ‏ נוּ,‏ וְעָ‏ לָ‏ ה מִ‏ ן־הָ‏ אָ‏ רֶ‏ ץ.‏
וַיְעַ‏ נּוּנוּ.‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ וַיּ‏ ִ ‏ָשׂימוּ‏ עָ‏ לָ‏ יו ָ שׂ‏ רֵ‏ י
מִ‏ סִּ‏ ים לְ‏ מַ‏ עַ‏ ן עַ‏ נֹּתוֹ‏ ְ בּ‏ סִ‏ בְ‏ ל ‏ֹתָ‏ ם.‏ וַיּ‏ ‏ִבֶ‏ ן עָ‏ רֵ‏ י
מִ‏ סְ‏ ‏ְכּ‏ נוֹת לְ‏ פַ‏ רְ‏ עֹה.‏ אֶ‏ ת־פִּ‏ תֹם וְאֶ‏ ת־רַ‏ עַ‏ מְ‏ סֵ‏ ס.‏
וַיִתְּ‏ נוּ‏ עָ‏ לֵ‏ ינוּ‏ עֲ‏ בֹדָ‏ ה קָ‏ שׁ‏ ָ ה.‏ ְ כּ‏ מָ‏ ה שׁ‏ ֶ ‏ֹנּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
וַיּ‏ ‏ַעֲ‏ בִ‏ דוּ‏ מִ‏ צְ‏ רַ‏ יִם אֶ‏ ְ ת־בּ‏ נֵי ְ יִשׂ‏ רָ‏ אֵ‏ ל ְ בּ‏ פָ‏ רֶ‏ ךְ‏ .
ִ וַנּ‏ צְ‏ עַ‏ ק אֶ‏ ל־ה'‏ אֱ‏ ל ‏ֹהֵ‏ י אֲ‏ בֹתֵ‏ ינוּ,‏ וַיּ‏ ‏ִשׁ‏ ְ מַ‏ ע ה'‏
אֶ‏ ת־קֹלֵ‏ נוּ,‏ וַיּ‏ ‏ַרְ‏ א אֶ‏ ת־עָ‏ נְ‏ יֵנוּ‏ וְאֶ‏ ת עֲ‏ מָ‏ לֵ‏ נוּ‏ וְאֶ‏ ת
לַ‏ חֲ‏ צֵ‏ נוּ.‏
ִ וַנּ‏ צְ‏ עַ‏ ק אֶ‏ ל־ה'‏ אֱ‏ ל ‏ֹהֵ‏ י אֲ‏ בֹתֵ‏ ינוּ‏ – ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
וַיְהִ‏ י בַ‏ יּ‏ ‏ָמִ‏ ים הָ‏ רַ‏ ‏ִבּ‏ ים הָ‏ הֵ‏ ם וַיּ‏ ‏ָמָ‏ ת מֶ‏ לֶ‏ ךְ‏ מִ‏ צְ‏ רַ‏ יִם,‏
וַיּ‏ ‏ֵאָ‏ נְ‏ חוּ‏ בְ‏ ְ נֵי־יִשׂ‏ רָ‏ אֵ‏ ל מִ‏ ־הָ‏ עֲ‏ בוֹדָ‏ ה וַיּ‏ ‏ִזְ‏ עָ‏ קוּ,‏ וַתַּ‏ עַ‏ ל
שׁ‏ ַ וְעָ‏ תָ‏ ם אֶ‏ ל־הָ‏ אֱ‏ ל ‏ֹהִ‏ ים מִ‏ ן הָ‏ עֲ‏ בֹדָ‏ ה.‏
וַיּ‏ ‏ִשׁ‏ ְ מַ‏ ע ה'‏ אֶ‏ ת קלֵ‏ נוּ.‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ וַיּ‏ ‏ִשׁ‏ ְ מַ‏ ע
אֱ‏ ל ‏ֹהִ‏ ים אֶ‏ ת־נַאֲ‏ קָ‏ תָ‏ ם,‏ וַיּ‏ ‏ִזְ‏ כּ‏ ‏ֹר אֱ‏ ל ‏ֹהִ‏ ים
אֶ‏ ְ ת־בּ‏ רִ‏ יתוֹ‏ אֶ‏ ת־אַ‏ בְ‏ רָ‏ הָ‏ ם,‏ אֶ‏ ת־יִצְ‏ חָ‏ ק
וְאֶ‏ ת־יַעֲ‏ קֹב.‏
וַיּ‏ ‏ַרְ‏ א אֶ‏ ת־עָ‏ נְ‏ יֵנוּ.‏ זוֹ‏ פְּ‏ רִ‏ ישׁ‏ וּת ֶ דּ‏ רֶ‏ ךְ‏ אֶ‏ רֶ‏ ץ,‏ ְ כּ‏ מָ‏ ה
‏ֶאֱ‏ מַ‏ ר:‏ וַיּ‏ ‏ַרְ‏ א אֱ‏ ל ‏ֹהִ‏ ים אֶ‏ ת בּ‏ ְ רָ‏ אֵ‏ ל וַיּ‏ ‏ֵדַ‏ ע
ְ נֵי־יִשׂ‏
שׁ‏ ּ ֶ נּ‏
אֱ‏ ל ‏ֹהִ‏ ים.‏
וְאֶ‏ ת־עֲ‏ מָ‏ לֵ‏ נוּ.‏ אֵ‏ לּוּ‏ הַ‏ ‏ָבּ‏ נִ‏ ים.‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
כָּ‏ ל־הַ‏ ‏ֵבּ‏ ן הַ‏ יּ‏ ‏ִלּוֹד הַ‏ יְאֹרָ‏ ה תַּ‏ שׁ‏ ְ לִ‏ יכֻהוּ‏ וְכָ‏ ל־הַ‏ ‏ַבּ‏ ת
תְּ‏ חַ‏ יּוּן.‏
וְאֶ‏ ת לַ‏ חָ‏ צֵ‏ נוּ.‏ זֶו הַ‏ ‏ְדּ‏ חַ‏ ק,‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
וְגַם־רָ‏ אִ‏ יתִ‏ י אֶ‏ ת־הַ‏ ‏ַלּ‏ חַ‏ ץ אֲ‏ שׁ‏ ֶ ר מִ‏ צְ‏ רַ‏ יִם ל ‏ֹחֲ‏ צִ‏ ים
אֹתָ‏ ם.‏

"And the Lord took us out of Egypt with a strong
hand and with an outstretched forearm and with
great awe and with signs and with wonders"
(Devarim 26:8)
"And the Lord took us out of Egypt" - not through
an angel and not through a seraph and not
through a messenger, but [directly by] the Holy
One, blessed be He, Himself, as it is stated
(Shemot 12:12) "And I will pass through the Land of
Egypt on that night and I will smite every
firstborn in the Land of Egypt, from men to
animals; and with all the gods of Egypt, I will
make judgments, I am the Lord."
"And I will pass through the Land of Egypt" - I and
not an angel. "And I will smite every firstborn" - I
and not a seraph. "And with all the gods of Egypt,
I will make judgments" - I and not a messenger. "I
am the Lord" - I am He and there is no other.
"With a strong hand" - this [refers to] the
pestilence, as it is stated (Shemot 9:3) "Behold the
hand of the Lord is upon your herds that are in the
field, upon the horses, upon the donkeys, upon
the camels, upon the cattle and upon the flocks,
[there will be] a very heavy pestilence."
"And with an outstretched forearm" - this [refers
to] the sword, as it is stated (Chronicles I 21:16)
"And his sword was drawn in his hand, leaning
over Jerusalem."
"And with great awe" - this [refers to the
revelation of] the Divine Presence, as it is stated
(Devarim 4:34) "Or did God try to take for Himself
a nation from within a nation with enigmas, with
signs and with wonders and with war and with a
strong hand and with an outstretched forearm
and with great and awesome acts, like all that the
Lord, your God, did for you in Egypt in front of
your eyes?"
"And with signs" - this [refers to] the staff, as it is
stated (Shemot 4:17) "And this staff you shall take
in your hand, that with it you will preform signs."
"And with wonders" - this [refers to] the blood, as
it is stated (Joel 3:3) "And I will place my wonders
in the skies and in the earth:"
וַיּוֹצִ‏ אֵ‏ נוּ‏ ה'‏ מִ‏ מִ‏ צְ‏ רַ‏ יִם ְ בּ‏ יָד
חֲ‏ זָקָ‏ ה,‏ וּבִ‏ זְ‏ רֹעַ‏ נְ‏ טוּיָה,‏ וּבְ‏ מֹרָ‏ א
גּ‏ ‏ָדֹל,‏ וּבְ‏ אֹתוֹת וּבְ‏ מֹפְ‏ תִ‏ ים.‏
וַיּוֹצִ‏ אֵ‏ נוּ‏ ה'‏ מִ‏ מִּ‏ צְ‏ רַ‏ יִם.‏ ל ‏ֹא עַ‏ ל־יְדֵ‏ י מַ‏ לְ‏ אָ‏ ךְ‏ , וְל ‏ֹא
עַ‏ ל־יְדֵ‏ י ָ שׂ‏ רָ‏ ף,‏ וְל ‏ֹא עַ‏ ל־יְדֵ‏ י שׁ‏ ָ לִ‏ יחַ‏ , אֶ‏ ‏ָלּא
הַ‏ ָ קּ‏ דוֹשׁ‏ ָ בּ‏ רוּךְ‏ הוּא ִ בּ‏ כְ‏ בוֹדוֹ‏ וּבְ‏ עַ‏ צְ‏ מוֹ.‏ שׁ‏ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
וְעָ‏ בַ‏ רְ‏ תִּ‏ י בְ‏ אֶ‏ רֶ‏ ץ מִ‏ צְ‏ רַ‏ יִם ַ בּ‏ ‏ַלּ‏ יְלָ‏ ה הַ‏ זּ‏ ‏ֶה,‏ וְהִ‏ כֵּ‏ יתִ‏ י
כָּ‏ ְ ל־בּ‏ כוֹר ְ בּ‏ אֶ‏ רֶ‏ ץ מִ‏ צְ‏ רַ‏ יִם מֵ‏ אָ‏ דָ‏ ם וְעַ‏ ד ְ בּ‏ הֵ‏ מָ‏ ה,‏
וּבְ‏ כָ‏ ל אֱ‏ ל ‏ֹהֵ‏ י מִ‏ צְ‏ רַ‏ יִם אֶ‏ עֱ‏ ‏ֶשׂה שׁ‏ ְ פָ‏ טִ‏ ים.‏ אֲ‏ נִ‏ י ה'.‏
וְעָ‏ בַ‏ רְ‏ תִּ‏ י בְ‏ אֶ‏ רֶ‏ ץ מִ‏ צְ‏ רַ‏ יִם ַ בּ‏ ‏ַלּ‏ יְלָ‏ ה הַ‏ זּ‏ ‏ֶה – אֲ‏ נִ‏ י וְל ‏ֹא
מַ‏ לְ‏ אָ‏ ךְ‏ ; וְהִ‏ כֵּ‏ יתִ‏ י כָ‏ ל ְ בּ‏ כוֹר ְ בּ‏ אֶ‏ רֶ‏ ץ־מִ‏ צְ‏ רַ‏ ים.‏ אֲ‏ נִ‏ י
וְל ‏ֹא ָ שׂ‏ רָ‏ ף;‏ וּבְ‏ כָ‏ ל־אֱ‏ ל ‏ֹהֵ‏ י מִ‏ צְ‏ רַ‏ יִם אֶ‏ עֱ‏ ‏ֶשׂה
שׁ‏ ְ פָ‏ טִ‏ ים.‏ אֲ‏ נִ‏ י וְל ‏ֹא הַ‏ שׁ‏ ָּ לִ‏ יחַ‏ ; אֲ‏ נִ‏ י ה'.‏ אֲ‏ נִ‏ י הוּא
וְל ‏ֹא אַ‏ חֵ‏ ר.‏
‏ְבּ‏ יָד חֲ‏ זָקָ‏ ה.‏ זוֹ‏ הַ‏ ‏ֶדּ‏ בֶ‏ ר,‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ הִ‏ נּ‏ ‏ֵה
יַד־ה'‏ הוֹיָה ְ בּ‏ מִ‏ קְ‏ נְ‏ ךָ‏ אֲ‏ שׁ‏ ֶ ר ַ בּ‏ ‏ָּשׂ‏ דֶ‏ ה,‏ ַ בּ‏ סּ‏ וּסִ‏ ים,‏
‏ַבּ‏ חֲ‏ מֹרִ‏ ים,‏ ַ בּ‏ ‏ְגּ‏ מַ‏ לִ‏ ים,‏ ַ בּ‏ ‏ָבּ‏ קָ‏ ר וּבַ‏ צֹּאן,‏ ֶ דּ‏ בֶ‏ ר כָּ‏ בֵ‏ ד
מְ‏ אֹד.‏
וּבִ‏ זְ‏ רֹעַ‏ נְ‏ טוּיָה.‏ זוֹ‏ הַ‏ חֶ‏ רֶ‏ ב,‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏
וְחַ‏ רְ‏ בּ‏ וֹ‏ שׁ‏ ְ לוּפָ‏ ה ְ בּ‏ יָדוֹ,‏ נְ‏ טוּיָה עַ‏ ל־יְרוּשָ‏ לָ‏ יִם.‏
וּבְ‏ מוֹרָ‏ א גּ‏ ‏ָדֹל.‏ זוֹ‏ ִ גּ‏ לּוּי שׁ‏ ְ כִ‏ ינָה.‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר,‏
אוֹ‏ הֲ‏ נִ‏ סָּ‏ ה אֱ‏ ל ‏ֹהִ‏ ים לָ‏ בוֹא לָ‏ קַ‏ חַ‏ ת לוֹ‏ גּוֹי מִ‏ ֶ קּ‏ רֶ‏ ב
גּוֹי ְ בּ‏ מַ‏ סּ‏ ‏ֹת ְ בּ‏ אֹתֹת וּבְ‏ מוֹפְ‏ תִ‏ ים וּבְ‏ מִ‏ לְ‏ חָ‏ מָ‏ ה וּבְ‏ יָד
חֲ‏ זָקָ‏ ה וּבִ‏ זְ‏ רוֹעַ‏ נְ‏ טוּיָה וּבְ‏ מוֹרָ‏ אִ‏ ים ְ גּ‏ דוֹלִ‏ ים ְ כּ‏ כֹל
אֲ‏ שׁ‏ ֶ ר־עָ‏ ‏ָשׂה לָ‏ כֶ‏ ם ה'‏ אֱ‏ ל ‏ֹהֵ‏ יכֶ‏ ם ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם
לְ‏ עֵ‏ ינֶיךָ.‏
וּבְ‏ אֹתוֹת.‏ זֶה הַ‏ מַּ‏ טֶּ‏ ה,‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ וְאֶ‏ ת
הַ‏ מַּ‏ טֶּ‏ ה הַ‏ זּ‏ ‏ֶה תִּ‏ ַ קּ‏ ח ְ בּ‏ יָדְ‏ ךָ,‏ אֲ‏ שׁ‏ ֶ ר תַּ‏ עֲ‏ ‏ֶשׂ‏ ה־בּ‏ וֹ‏ אֶ‏ ת
הָ‏ אֹתוֹת.‏
וּבְ‏ מֹפְ‏ תִ‏ ים.‏ זֶה הַ‏ ‏ָדּם,‏ ְ כּ‏ מָ‏ ה שׁ‏ ּ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ וְנָתַ‏ תִּ‏ י
מוֹפְ‏ תִ‏ ים ַ בּ‏ שׁ‏ ָּ מַ‏ יִם וּבָ‏ אָ‏ רֶ‏ ץ.‏

YAD CHAZAKAH
YASMIN JASSEN

מעט מן האור
Hannah Milner
Naomi Klinghoffer
Rose Clayman
Sephi Alhadeff
דוחה הרבה מן החושך
הבעל שם טוב

SPIRARARARARARARARAL
MICHAEL ROSENFELD

THE TEN PLAGUES
MS. SUZANNE MUSE SOLOMON

"Rabbi Yose Hagelili says, "From where can you
[derive] that the Egyptians were struck with ten
plagues in Egypt and struck with fifty plagues at
the Sea? In Egypt, what does it state? 'Then the
magicians said unto Pharaoh: ‘This is the finger
of God' (Shemot 8:15) And at the Sea, what does
it state? 'And Israel saw the Lord's great hand
that he used upon the Egyptians, and the people
feared the Lord; and they believed in the Lord,
and in Moshe, His servant' (Shemot 14:31) How
many were they struck with with the finger? Ten
plagues. You can say from here that in Egypt,
they were struck with ten plagues and at the
Sea, they were struck with fifty plagues."
Rabbi Eliezer says, "From where [can you derive]
that every plague that the Holy One, blessed be
He, brought upon the Egyptians in Egypt was
[composed] of four plagues? As it is stated
(Tehilim 78:49) "He sent upon them the
fierceness of His anger, wrath, and fury, and
trouble, a sending of messengers of evil.' 'Wrath'
[corresponds to] one; 'and fury' [brings it to]
two; 'and trouble' [brings it to] three; 'a sending
of messengers of evil' [brings it to] four. You can
say from here that in Egypt, they were struck
with forty plagues and at the Sea, they were
struck with two hundred plagues."
Rabbi Akiva says, says, "From where [can you
derive] that every plague that the Holy One,
blessed be He, brought upon the Egyptians in
Egypt was [composed] of five plagues? As it is
stated (Tehilim 78:49) He sent upon them the
fierceness of His anger, wrath, and fury, and
trouble, a sending of messengers of evil.' 'The
fierceness of His anger' [corresponds to] one;
'wrath' [brings it to] two; 'and fury' [brings it to]
three; 'and trouble' [brings it to] four; 'a sending
of messengers of evil' [brings it to] five. You can
say from here that in Egypt, they were struck
with fifty plagues and at the Sea, they were
struck with two hundred and fifty plagues."
רַ‏ ‏ִבּ‏ י יוֹסֵ‏ י הַ‏ ‏ְגּ‏ לִ‏ ילִ‏ י אוֹמֵ‏ ר:‏ מִ‏ נּ‏ ‏ַיִן אַ‏ תָּ‏ ה אוֹמֵ‏ ר
שׁ‏ ֶ ‏ָלּקוּ‏ הַ‏ מִּ‏ צְ‏ רִ‏ ים ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם עֶ‏ ‏ֶשׂר מַ‏ כּ‏ וֹת וְעַ‏ ל
הַ‏ יּ‏ ‏ָם לָ‏ קוּ‏ חֲ‏ מִ‏ שׁ‏ ִּ ים מַ‏ כּ‏ וֹת?‏ ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם מַ‏ ה
הוּא אוֹמֵ‏ ר?‏ וַיּ‏ ‏ֹאמְ‏ רוּ‏ הַ‏ חַ‏ רְ‏ טֻ‏ מִּ‏ ם אֶ‏ ל
פּ‏ ַ רְ‏ עֹה:‏ אֶ‏ צְ‏ ‏ַבּ‏ ע אֱ‏ ל ‏ֹהִ‏ ים הִ‏ וא,‏ וְעַ‏ ל הַ‏ יּ‏ ‏ָם מָ‏ ה
הוּא אוֹמֵ‏ ר?‏ וַיּ‏ ‏ַרְ‏ א ְ יִשׂ‏ רָ‏ אֵ‏ ל אֶ‏ ת־הַ‏ יּ‏ ‏ָד
הַ‏ ‏ְגּ‏ דֹלָ‏ ה אֲ‏ שׁ‏ ֶ ר עָ‏ ‏ָשׂה ה'‏ ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם,‏ וַיּ‏ ‏ִירְ‏ אוּ‏
הָ‏ עָ‏ ם אֶ‏ ת־ה',‏ וַיּ‏ ‏ַאֲ‏ מִ‏ ינוּ‏ ַ בּ‏ יי וּבְ‏ משׁ‏ ֶ ה עַ‏ בְ‏ דוֹ.‏
כַּ‏ מָ‏ ה לָ‏ קוּ‏ בְ‏ אֶ‏ צְ‏ ‏ַבּ‏ ע?‏ עֶ‏ ‏ֶשׂר מַ‏ כּ‏ וֹת.‏ אֱ‏ מוֹר
מֵ‏ עַ‏ תָּ‏ ה:‏ ְ בּ‏ מִ‏ צְ‏ רַ‏ ים לָ‏ קוּ‏ עֶ‏ ‏ֶשׂר מַ‏ כּ‏ וֹת וְעַ‏ ל
הַ‏ יּ‏ ‏ָם לָ‏ קוּ‏ חֲ‏ מִ‏ שׁ‏ ִּ ים מַ‏ כּ‏ וֹת.‏
רַ‏ ‏ִבּ‏ י אֱ‏ לִ‏ יעֶ‏ זֲר אוֹמֵ‏ ר:‏ מִ‏ נּ‏ ‏ַיִן שׁ‏ ֶ כָּ‏ ל־מַ‏ כָּ‏ ה
וּמַ‏ כָּ‏ ה שׁ‏ ֶ הֵ‏ בִ‏ יא הַ‏ ָ קּ‏ דוֹשׁ‏ ָ בּ‏ רוּךְ‏ הוּא עַ‏ ל
הַ‏ מִּ‏ צְ‏ רִ‏ ים ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם הָ‏ יְתָ‏ ה שׁ‏ ֶ ל אַ‏ רְ‏ ‏ַבּ‏ ע
מַ‏ כּ‏ וֹת?‏ שׁ‏ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ יְשׁ‏ ַ ‏ַלּ‏ ָ ח־בּ‏ ם חֲ‏ רוֹן אַ‏ פּ‏ וֹ,‏
עֶ‏ בְ‏ רָ‏ ה וָזַעַ‏ ם וְצָ‏ רָ‏ ה,‏ מִ‏ שׁ‏ ְ לַ‏ חַ‏ ת מַ‏ לְ‏ אֲ‏ כֵ‏ י
רָ‏ עִ‏ ים.‏ עֶ‏ בְ‏ רָ‏ ה – אַ‏ חַ‏ ת,‏ וָזַעַ‏ ם – שׁ‏ ְ תַּ‏ יִם,‏
וְצָ‏ רָ‏ ה – שׁ‏ ָ לשׁ‏ , מִ‏ שׁ‏ ְ לַ‏ חַ‏ ת מַ‏ לְ‏ אֲ‏ כֵ‏ י רָ‏ עִ‏ ים –
אַ‏ רְ‏ ‏ַבּ‏ ע.‏ אֱ‏ מוֹר מֵ‏ עַ‏ תָּ‏ ה:‏ ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם לָ‏ קוּ‏
אַ‏ רְ‏ ‏ָבּ‏ עִ‏ ים מַ‏ כּ‏ וֹת וְעַ‏ ל הַ‏ יּ‏ ‏ָם לָ‏ קוּ‏ מָ‏ אתַ‏ יִם
מַ‏ כּ‏ וֹת.‏
וַרַ‏ ‏ִבּ‏ י עֲ‏ קִ‏ יבָ‏ א אוֹמֵ‏ ר:‏ מִ‏ נּ‏ ‏ַיִן שׁ‏ ֶ כָּ‏ ל־מַ‏ כָּ‏ ה
וּמַ‏ כָּ‏ ה שֶ‏ הֵ‏ בִ‏ יא הַ‏ ָ קּ‏ דוֹשׁ‏ ָ בּ‏ רוּךְ‏ הוּא עַ‏ ל
הַ‏ מִּ‏ צְ‏ רִ‏ ים ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם הָ‏ יְתָ‏ ה שׁ‏ ֶ ל חָ‏ מֵ‏ שׁ‏
מַ‏ כּ‏ וֹת?‏ שׁ‏ ֶ נּ‏ ‏ֶאֱ‏ מַ‏ ר:‏ יְִשׁ‏ ַ ‏ַלּ‏ ָ ח־בּ‏ ם חֲ‏ רוֹן אַ‏ פּ‏ וֹ,‏
עֶ‏ בְ‏ רָ‏ ה וָזַעַ‏ ם וְצַ‏ רָ‏ ה,‏ מִ‏ שׁ‏ ְ לַ‏ חַ‏ ת מַ‏ לְ‏ אֲ‏ כֵ‏ י
רָ‏ עִ‏ ים.‏ חֲ‏ רוֹן אַ‏ פּ‏ וֹ‏ – אַ‏ חַ‏ ת,‏ עֶ‏ בְ‏ רָ‏ ה –
שׁ‏ ְ תָּ‏ יִם,‏ וָזַעַ‏ ם – שׁ‏ ָ לוֹשׁ‏ , וְצָ‏ רָ‏ ה – אַ‏ רְ‏ ‏ַבּ‏ ע,‏
מִ‏ שׁ‏ ְ לַ‏ חַ‏ ת מַ‏ לְ‏ אֲ‏ כֵ‏ י רָ‏ עִ‏ ים – חָ‏ מֵ‏ שׁ‏ . אֱ‏ מוֹר
מֵ‏ עַ‏ תָּ‏ ה:‏ ְ בּ‏ מִ‏ צְ‏ רַ‏ יִם לָ‏ קוּ‏ חֲ‏ מִ‏ שׁ‏ ִּ ים מַ‏ כּ‏ ות וְעַ‏ ל
הַ‏ יּ‏ ‏ָם לָ‏ קוּ‏ חֲ‏ מִ‏ שׁ‏ ִּ ים וּמָ‏ אתַ‏ יִם מַ‏ כּ‏ וֹת.‏

ORANGE DREAMS
RIFKA KRULEWITCH

HILLEL SANDWICH HARMONY
HARRISON FELD