This is derived from the prophecy of Yirmiyahu who foretells of that longed for time in the future when the desolate streets of  Jerusalem will ring once again with “the sound of mirth and the sound of joy, the voice of a bridegroom and the voice of a bride, the sound of those saying, “Thank the Lord of Hosts, for the Lord is good, for His loving-kindness endures forever,” bringing a Thanksgiving-offering to the House of the Lord, for I will restore the captivity of the land as at first, said the Lord. (33 11)

Although we are familiar with the common notion that this sacrifice is brought by someone who has been saved from a life threatening event, such as one who recovered from serious illness, was released from prison, had journeyed through a dangerous desert, or one who successfully traversed the mighty sea, Rabbeinu Bechaye points at that evidently even a bride and groom offer a Thanksgiving-offering upon their have reached that special milestone.

A Thanksgiving-offering was unique in that although it is classified among the category of sacrifices known as Shelamim, which may be consumed for two days and a night, the Todah must be eaten by the very next morning. Additionally the Todah was distinguished from other Shelamim in that it was accompanied by forty loaves of bread. The reason for this shortened time frame and abundant bread was so that the one bringing the offering would be compelled to invite and share his joy with many people so that he would be assured the loaves wouldn’t be left over when the morning arrived. This would spread the joy and express his gratitude widely.

In a fascinating parallel the Korban Pesach, the Paschal Lamb, is also identified as a Shelamim, it must be devoured by the next morning, and is eaten together with bread, Matzah. Furthermore, the  Korban Pesach must be eaten b’chaburah,  together with others in a group.

In fact our custom to have three matzos at the Seder is based on the correspondence to the thirty loaves, comprised of three types of unleavened bread that accompanied the Todah, excluding an association with the other ten leavened loaves of the Todah which are prohibited on Pesach.

The simple understanding of this equation is that the Korban Pesach  is also a Thanksgiving-offering for our having survived the life threatening imprisonment as slaves in Egypt, that we re-live each year and regale in a night of praises and gratitude to G-d for His loving intervention.

Perhaps though there is a deeper connection.

The Jerusalem Talmud exhorts us not to partake from Matzah on the day before Pesach and to wait patiently to first eat the Matzah at night, in the context of the command to fulfill all the mitzvos of the night. One who abrogates this charge is equivalent to a groom who consummates his marriage with his bride before having recited the Sheva Brachos, the seven blessings that are recited beneath the Chuppah, marriage canopy, which permits them to live as husband and wife.

The Abudraham and others claim that this is not a casual comparison, but rather an emphasis on the notion that the night of the Seder is a celebration of the marriage of the Jewish nation; the bride, to its Groom; the Almighty.

In the course of the Seder there are seven blessings that precede the eating of Matzah, correlating to the Sheva Brachos, the seven blessings that are recited beneath the Chuppah, at every marriage. Some suggest that the wearing of a Kittel at the Seder is reminiscent of a Chosson. The Vilna Gaon says that our covering the Matzah, resembles the veil a bride is adorned with.

So we are not merely celebrating Thanksgiving but our very anniversary as well.

In the absence of the Temple and these special inspiring sacrifices that were brought there how can we celebrate the joy of this most memorable event?

The earlier quoted verse that speaks of the return of the glorious days of the Temple and joy to the streets of Jerusalem is in counterpoint to another verse that Yirmiyahu spoke prior to the destruction. There he foretells in the name of G-d how, “I will stop from the cities of Judah and from the streets of Jerusalem the sound of mirth and the sound of gladness, the voice of the bridegroom and the voice of the bride, for the land shall be desolate.” (7 34)

Here Yirmiyahu refers to the cessation of four of the five sounds that he later reported would prevail in Jerusalem one day. He never prophesied regarding the silencing of ‘the sound of those saying, “Thank the Lord of Hosts, for the Lord is good, for His loving-kindness endures forever,” bringing a Thanksgiving-offering to the House of the Lord,’.

Could it be that the voice of those who would thank G-d by offering Thanksgiving offerings would never stop? Wasn’t the Temple destroyed and with it any possibility of bringing sacrifices?

The Holy Maharsha observes that in the last of the seven blessings that we recite under a Chuppah it makes reference to the second prophecy of Yirmiyahu and paraphrases the verse that describes the future Jerusalem, but makes one critical change.

...let there, speedily, be heard in the cities of Judah and in the streets of Jerusalem the sound of joy and the sound of happiness, the sound of a groom and the sound of a bride, the sound of exultation of grooms from under their Chuppah, and youths from their joyous banquets...

The first four ‘sounds’ are identical to those expressed by the prophet, but this last expression, the sound of exultation of grooms from under their Chuppah, and youths from their joyous banquets..., doesn’t seem to be patterned after the last part of Yirmiyahu’s words that talk about, the ‘sound of those saying, “Thank the Lord of Hosts... bringing a Thanksgiving-offering to the House of the Lord’.

The Mahrasha says that evidently the ‘fifth’ sound never stopped. Although during the days the Temple stood we celebrated amongst our friends partaking with joy in the Todah and Pesach sacrifices, in the presence of the Holy City and the Temple, but secret to Jewish survival, the friends and family we rejoice in, and with, will be the source of strength that will carry us through the most difficult times, allowing us to exult in the Almighty even when the dark clouds of galus and its challenges seek to defeat and break us.

We need not the sacrifice itself, only the camaraderie and warmth of family and good friends who empower us to express songs of thanksgiving in the most trying of circumstances.

After all the hard work, vast monies spent, tense-filled moments preparing for Pesach, we must take a deep breath, look around the table and appreciate the people who enthuse, appreciate and encourage our very being. That is what will endure, that is what is eternal, is that which will buoy us upon the stormy waves that life sends our way.

May we celebrate our special anniversary in the company of those special individuals who recognize our strengths and understand our weaknesses, enabling us to rejoice with confidence in our marriage to our exquisite Chosson, who lovingly took each one of us by the hand removing us from the depths of Egypt towards our unique destiny, that will bring us back to joyous streets of Jerusalem very soon!

באהבה,

צבי טייכמאן