The Haggadah’s final chapter, Nirtza, is comprised of a series of poems. Some are written in Aramaic and are enigmatic and mystical in nature. In the spirit of the Seder, I present four questions and answers that may help us to better understand this part of the Haggadah:
What does Nirtza mean?
The word Nirtza means pleasing. In this context, we recite it as a prayer that Hashem will find our Seder service pleasing, which we emphasize in Nirtza’s opening paragraph, “Chasal Siddur Pesach K’hilchato”; We have completed the order of the Pesach according to its laws, and Hashem should therefore bless us with the ability to serve Him fully with our return from Exile.
How did Nirtza get its name?
In many early editions of the Haggadah, before “Chasal Siddur Pesach” there is a preceding statement: “Hashem will surely find your actions ‘pleasing’ if you have followed this order.” It seems that this statement was added as an explanation for the word Nirtza. The term Nirtza, pleasing, does not refer to the poetry within the chapter, rather, it refers to our wish that Hashem find all the chapters recited during the entire Seder pleasing.
What is Nirtza’s connection to the story of Yetziat Mitzrayim, and the main structure of the Haggadah?
The original text of the Haggadah ended with Hallel, and did not include the piyyutim of Nirtza. The Rambam, for example, ends his explanation of the Seder with Hallel and its accompanying cups of wine. However, the tradition has been to conclude the Haggadah with “Chasal Siddur Pesach” and other piyyutim, each according to their tradition.
Commentators maintain that one should not change the piyyutim that one’s family customarily recites, for they are considered a minhag, which is binding. However, if one is not well, or has difficulty staying up beyond Hallel, one may go to sleep after Hallel. The Chasam Sofer’s wife would go to sleep after Hallel, and certain communities today do not recite any piyyutim following it.
The opening paragraph of Nirtza, “Chasal Siddur Pesach”, was adapted from a piyyut written by Rav Yosef Tov Olam in the 11th century. The original piyyut was intended to be recited on Shabbat Hagadol. Its original meaning was that in the merit of having completed our preparations for the Seder, we should be able to fulfill all the mitzvot of Seder night.
Some commentators, including the Maharal MiPrague, believe that Nirtza is not an independent section of the Haggadah, since it does not seem to fulfill a specific obligation like the other chapters. They explain that Nirtza is a continuation of the praises of Hallel. According to this view, we can understand that the purpose of Nirtza’s poetry is to offer further praises to Hashem. The piyyutim, such as “Adir Bi’melucha” (Mighty in His Kingship), and “Adir Hu” (Mighty is He), which enumerate the praises of Hashem, clearly follow this approach.
However, other commentators, including the Chayei Adam, count Nirtza as a separate section which continues the fulfillment of the obligation to discuss Yetziat Mitzrayim the entire night until one is overtaken by sleep. This includes the recitation of Shir HaShirim (The Song of Songs), which is printed at the end of many Haggadahs. The piyyutim, such as “Vayehi B’chatzi Ha’lyla” (And it was at Midnight), “Zevach Pesach,” which recount the numerous times throughout the generations that Hashem has redeemed us, as well as Shir HaShirim, which speaks of our exile and redemption, seem to follow this approach.
The last two piyyutim commonly recited at the Seder are “Echad Mi Yodeya” and “Chad Gadya.” The Chida writes very harshly against those who might trivialize or disparage these piyyutim, which have inspired a multitude of interpretations from some of the greatest rabbis.
According to the Chida, one great Kabbalist wrote 10 mystical explanations for “Chad Gadya.” The Vilna Gaon also wrote a famous interpretation of “Chad Gadya,” which traces Jewish history from the purchase of the birthright (symbolized by the goat) by our forefather Yaakov (the father), to our descent into Egypt (the dog), to our redemption via Moshe’s staff (the stick), until our ultimate redemption by Hashem.
Why does Nirtza officially mark the Seder’s end?
Nirtza should not be understood as the end of the Seder, but rather a transitional step. With the completion of Hallel, we have finished reading the scripted praises and narratives of the Haggadah. Now is our opportunity to offer our own insights into Yetziyas Mitzrayim, and to praise Hashem with songs, especially Shir HaShirim, for as long as we can, until we are overtaken by sleep.
May our service be found pleasing.
