Haggada in English

Question: I have been invited to my parents-in-law for Pesach. Rather than everyone reading the haggada like I’m used to, they take turns reading the haggada out, much of it in English. Is it best for me to read it all quietly to myself?

Answer: The Rema (OC 473:6) writes that one should read the haggada in a language that everyone understands or explain the main points well. The Mishna Berura (473:64) points out that this is to ensure that one fulfils the mitzva of ‘vehigadeta levincha, teach it to your children’ (Shemos 13:8).

R’ Ephraim Greenblatt (Rivevos Ephraim 1:302:2; 3:314) writes that one hasn’t fulfilled their mitzva if they don’t understand what they are reading (See Minchas Chinuch 21:11). Thus, just reading the words in Hebrew wouldn’t suffice.

The Shulchan Aruch Harav (OC 473:24) and Chassam Sofer (OC:15) write that ideally one person should read the haggada while others fulfil their obligation by listening, shomea keoneh. According to Maaseh Rav (291), this was the practice of the Vilna Gaon, too. Likewise, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 9:31) and R’ Ephraim Greenblatt (ibid. 1:369; 5:323; 8:202:1) write that one can fulfil their obligation by listening to other adults read the haggada.

In conclusion, it is preferable to listen to others read the haggada in a language that you understand, rather than say all the words like davening.

Tovelling a Seder Plate and Kos Shel Eliyahu

Question: We bought a new matching seder plate and kos shel Eliyahu for seder night. Do we need to tovel them?

Answer: The Gemara (Avoda Zara 75b) stipulates that any keilim employed during meals necessitate tevila. The Shulchan Aruch (YD 120:4) extends this requirement to keilim utilised in cooking or food preparation, such as barbecue grills.

However, the Rema (YD 120:5) notes that while a chalaf (shechita knife) isn’t employed in food preparation, it is still advisable to tovel it without a beracha. The Shach (YD 120:10-11) elaborates on this, as it could potentially be utilised in various food-related tasks.

R’ Asher Weiss (Minchas Asher 3:62) addresses the case of a kos shel Eliyahu, which falls into a similar category as it may be utilised for drinking. Moreover, it might be utilised for kiddush, in subsequent years, particularly if a different, more appealing kos is found for the seder night. Hence, it should be tovelled without a beracha (see Rivevos Ephraim 1:122).

In the following teshuva (ibid. 3:63), R’ Weiss clarifies that there is no requirement to tovel a seder plate, since it isn’t used for eating off or for food preparation. Although some individuals consume the food from the seder plate, it primarily serves as a tray for presenting the symbolic foods.

In conclusion, tovelling the seder plate is unnecessary, but the kos shel Eliyahu should be tovelled without reciting a beracha.

Covering the Sefer Torah

Question: I sometimes stand next to the bimah to help out during leining though am confused as to when to cover the sefer Torah. Should it be covered after every aliya?

Answer: The Gemara (Shabbos 5b; Eruvin 98a) teaches that if a sefer unrolled on Shabbos into a reshus hayachid in a way that they could not roll it back, they should turn it over so that the writing should not be exposed.

The Shulchan Aruch (YD 277:1) writes that a sofer should cover the sefer Torah when leaving it to dry, rather than turn it over, as covering it is more respectful. The Bach (YD 277:1) explains that we learn from here that it is disrespectful to leave a sefer Torah or other sefarim open for any extended period of time (See Shach YD 277:1; Baer Heitev YD 277:1; Aruch Hashulchan YD 277:2).

Thus, the Shulchan Aruch (OC 139:5) writes that the minhag is to cover the sefer Torah between each aliya. The Rema, however, writes that the minhag Ashkenaz is to roll it closed. Likewise, the Baer Heitev (OC 139:8) and Mishna Berura (139:21) quote the Taz that one should not cover the sefer Torah each time as it is a tircha, extra bother. However, it is appropriate to cover the sefer Torah when saying kaddish afterwards. Thus, we cover the sefer Torah whenever there is a substantial pause, such as the gabbai saying mi shebeirach.

In conclusion, one should close, but not cover the sefer Torah after an aliya. When there is a longer break, such as kaddish or mi shebeirach being recited, then it should be covered.