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Pesach: Pesach or Chag HaMatzos
Friday, April 04, 2003 / 2 Nissan 5763
When we look in the Torah, we often find the name of Pesach to be called, Chag HaMatzos (or the Festival of Unleavened Bread for those of non-hebrewic speaking persuasion). Yet, we call it Pesach (or Passover. Definition: To Pass Over). Why is there a difference on how we call this holiday compared to how the Torah does?
Rebbe Levi Yitzchok of Berditchev answers this questions. Why is matzva one of the primary symbols of Pesach? Simple. When we left Egypt, we left in such haste, that the dough did not have time to rise. Once we were called to leave, we left immediately without any hesitation. This is why Hashem refers to Pesach as Chag HaMatzos. By referring to the holiday with matzos, He is "reminding" Himself of how we left Egypt to follow Him into the desert with nothing on our backs. He is reminding Himself of the faith we showed back then.
Why is Passover called Passover? Simple. During the last plague, Hashem (not an Angel of Death, or a flaming angel, or a seraph, or a cow that ate the dog that ate the cat that ate the curtains my father bought for two zuzim) passed over every Jewish household, sparing the first born (which would be me). For this miracle, we remind ourselves of the miracles that he performed and the mercy he performed for us. Hence, we call this holiday Passover.
This is just a reminder of how Pesach is viewed through the eyes of Hashem and the Jewish people. We both look at the positives that we showed each other. For it was during Pesach that Hashem gave us our independence and we committed ourselves to Him.
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Pesach: Compacting Time
Sunday, April 04, 2004 / 13 Nissan 5764
Well, I hope everybody has finished there cleaning. It's 8:15pm and I have yet to touch the kitchen. It could be worse: I could have children to have to take care of as well. Okay, enough talk, on to Torah!An interesting question arises concerning our departure from Egypt. The Torah makes it a point that we know we left in a hurry. In fact, we left in such a hurry that the dough did not have time to rise and become bread, hence we have matzah. Now, everybody should be asking the question: We couldn't wait a whole 18 minutes? In order to answer this question, I would like to bring an idea that Rabbi Akiva Tatz has written. I highly recommend everybody to check out his book "Living Inspired" for more information.
As any Star Trek or physics fan knows, the closer an object comes to the speed of light, the more it converts to energy, and the more it loses mass. As such, that object begins to slip out of our "time-space continuum" (I bet you're thinking I made that term up). In fact, let's say a person were to travel at light speed to the nearest star, Alpha Centuri, which is around 4.5 light years away. When he returns to earth, he will be nine years older (4.5 years to get there, 4.5 years to get back). Yet, the earth will be something like 60,000 years older. Confusing, isn't it? I won't (nor can't) go into the details of this, but suffice it to say, the faster you go, the more you phase out of time.
Now, what does this have to do with Pesach? Pesach is the birthday of the Jewish people. It is when Hashem came down and brought us out of slavery to become a nation to Him. Being that the Jewish people were to become close to Hashem, our birth was not to be natural. If it was, then we as a people would be natural too. In order to be above nature, we needed zerizus (zealousness). In order to maximize our spirituality, we needed to minimize our physicality. How is this accomplished? By speed. By minimizing the time in our birth, we were minimizing our physical presence. We were above nature.
This concept applies to our lives in general. When given an opportunity to perform a mitzvah, the best possible way of doing so would be to minimize the amount of time between when the opportunity arises and the performance of the mitzvah itself. By doing this, you are lifting the mitzvah from the physical world to the spiritual.
A person has 18 minutes from when the water hits the flour to when the dough is finished baking in order to make matzah. If it's only ONE minute over, it's no longer matzah; it's chamatz (leavened). Is there any doubt as to why the word "matzah" and "mitzvah" when spelled out in Hebrew are so alike? Every second a person wastes in performing a mitzvah anchors that mitzvah down to the physical world.
On the first night (and the second, if you're living outside of Israel) of Pesach, special forces are at work. Exactly on that date, 3,316 years ago, the Jewish people were born a super-natural birth. That birth left an "impression" on the calendar for the rest of time. On the first Pesach night, the Jewish people achieved "light-speed." They went beyond the physical world. It is that mark which still exists today. On Pesach night, we are at traveling at the speed of light. The conduit between the physical and spiritual worlds has already been made for us. This opportunity only happens once a year: Pesach night. Any mitzvos that we perform and any growth that we achieve, travels through this conduit and above time itself. By using Pesach night properly, we can achieve heights that we never could in "one-shot" throughout the year. Every mitzvah that we perform automatically is minimized in the physical world. Every mitzvah that we perform Pesach night has the potential like no other night.
May we all have an inspirational Pesach that will lift us to heights we never though possible. Have a great Pesach!
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Pesach: Pesach in the Beis Hamikdash
Friday, April 15, 2005 / 6 Nissan 5765
Pesach is just around the corner and the banks nationwide have decided to go on strike. Right before Pesach. REALLY good. No ATMs, no internet transactions, no nothing. I just stood in a nice long line at the ATM machine before it runs out of cash. They even put a $200 limit on withdrawals. The strike begins on Sunday, and they expect the ATMs to be empty by that afternoon. Another fun fact about Israel: If at least one industry is not on strike, Moshiach is here.
Anyhow, it's a whole new atmosphere in Israel compared to the States. First off, EVERYBODY in the country is celebrating Pesach, meaning EVERYBODY is out shopping. Since, like most frum folks here, I don't have a car, I'm sticking with busses or taxis when needed. On top of that, certain laws concerning Pesach are on the stricter side than in America. For example, in America people clean out their ovens really well (or use the self-clean) and will use it throughout Pesach. For whatever reason, the Israeli populace has taken upon itself not to use their ovens at all. It's not halacha, but rather the custom of the community, and one should try their best to stick with the customs of their community. On top of that, I have a wife, who's convinced that we actually DO need to be careful with chametz and keeping with halacha! Can you imagine that? :)
But the good news? Outside of Israel, everybody keeps eight days of Pesach and Sukkos (with two seders), and two days of Shavous. If you LIVE (not happen to be visiting) in Israel, you keep seven days of Pesach and Sukkos (with one seder), and only one day of Shavous. When I first got here, I asked a Rav what I should do, and I was told to keep like I was in the States, until I got married. Well, I got married! That means only one seder and seven days. So on the last day of Pesach, while you're eating matzah, I'll have a pizza thinking of you all! :) I LOVE living here! Okay, on to Torah!
On one of my many trips to schlep things home for Pesach, I was listening to a shiur given by Rabbi Moshe Schecter in Chicago. He said some very interesting things on Pesach I thought I would share over.
At the beginning of the seder, we go over all the steps. Kadesh, Urchatz, Karpas, Yachatz, etc... It's interesting to note, "Kadesh Urchatz", which translates to: Kiddush (sanctifying the day) AND Washing. No other steps have the word, "and" (The 'U', in Urchatz means 'and'). So why is it: Kadesh AND Rachatz, Karpas, Yachatz, asks the Sfas Emes?
Chazal has told us that Hashem asks of us, "Open (pesach) up for me a hole the size of the eye of a needle, and I'll open up the world to you". Being that, all we need to do, is make a little opening, do a little bit for Hashem, and He will help you by opening up the world for you. But YOU need to make the first step!
Rav Bunim of Pshishka said, had Hashem stuck to this 'rule', we would have never been taken out of Egypt, for we were being dragged down in spirituality while living there. They were not making any 'holes' for Hashem to open. So, He made an exception on Pesach and changed the rules. In the Torah (Shemos 12:23) concerning the last plague, "And Hashem will pass over (pesach) your doors (pesach)...” In Hebrew, 'doors' and 'open' have the same root (pesach). Rav Bunim suggests that this is allegorical; that Hashem is "passing over (pesach) your OPENINGS (pesach)", being that Hashem is bypassing the "Opening" that we have to make. He is in essence, canceling out his "Open a Hole for Me" Rule, by passing over it. Instead, Hashem is giving us the kiddusha (holiness) of Pesach for free! We don't have to do a thing, but sit back and take it in!
The Medrash tells us on the first Pesach, Hashem brought all the Jews to eat the Korban Pesach (Pesach offering) in the "Beis Hamikdash", meaning that He took the Jewish people to the highest spiritual heights. Immediately after, they were brought back 'to earth' to start the counting of the Sfira. What does this mean? On Pesach night, they were given a free ride to heights they had never previously attained, and then for forty-nine days, until Shavous, they were to work very hard to once again reach those heights.
The Sfas Emes says this is why we say, Kadesh AND Urchatz. Usually, as we've seen in the past several parshas, when one is in a state of impurity, he needs to wash himself first and only THEN can he have kiddusha (holiness). On Pesach night however, it is reversed. Hashem GIVES us keddusha (Kadesh), and then, after seeing what heights we can reach, we wash (rachatz) ourselves and begin the process of working towards those heights.
This is the power of Pesach night. Imagine all the Kedusha we receive at the Seder Table. This goes for EVERYBODY. Now, we all have a choice. We can take that Kedusha and build and develop it throughout the forty-nine days until Shavous (the receiving of the Torah), or we can let that Kedusha go to waste. May we all make the right decision this Pesach and by the time Shavous comes around, we should be able to see the fruits of our labour! Have a great Shabbos!
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Pesach: Matzah and Freedom
Friday, April 22, 2005 / 13 Nissan 5765
I love this country.
In America, when people burn their chametz the day before Pesach, they make a nice arrangement with their local fire department, so six fully-uniformed firefighters can stand around a bucket of chametz and light it on fire, all in the name of "safety".
Hogwash.
In Israel, people arrange it with their local pyromaniacs: 10 year-old boys. The boys go ahead and start a bonfire with who knows what, wherever they want, and people come over and burn their chametz that way. Just to make things more interesting, in America, people bring over their ten little pieces of bread that they "found" the night before during the search. Here, people get rid of their leftover chametz...literally. I went with a cardboard box full of items. I got rid of the plastic bags and threw the whole box in the fire...which, incidentally, was created under a tree. Krazy kids...
As I type, the sound of fire engines are ringing throughout the city. Ahhhh! I love this country...
Okay, on to Torah!
"This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let hi come and celebrate Pesach. This year we are here; next year in the Land of Israel. This year we are slaves; next year, free men."
Sound familiar? That's right, it better. Right at the beginning of the Seder, we lift up the matzah and say this line. At this point, we are looking that the matzah from two standpoints. On one hand, it is the "bread of affliction", which we ate while we were enslaved, and on the other hand, we see the matzah as a sign of freedom, since when we left Egypt, we left with matzah on our backs.
The Chofetz Chaim asks, how is it that one object can possess two viewpoints that are diametrically opposed to each other? Naturally, he brings in a parable as an answer.
A wealthy diamond merchant saved up a large amount of money in order to go to a distant country to 'restock' his merchandise. Besides the money for the diamonds, this merchant had a nice sum of 400 rubles for the trip.
After buying everything he needed, he counted his money and was happy to see that he had 200 rubles left, just enough to get him home. The night before his departure, somebody knocked at the door.
"I have heard that you are a major dealer in precious stones," the visitor said. "Perhaps I could interest you in some specials jewels at a very good price?"
"It is true that I'm a jewel dealer," replied the merchant, "However, I have only enough money to get me home. At this point, it's impossible for me to buy anything from you". Nonetheless, the merchant was curious to see what this visitor had to sell, so he asked if he could see the jewels. As the visitor opened his pouch, he explained, "You see, I am in trouble with the government, due to false accusations from one of my competitors. I'm willing to sell these at any price, before the government comes and takes everything from me, leaving me with nothing."
After opening the pouch, the merchant saw spectacular jewels that would undoubtedly bring him much profit when we returned home. Now, he was in a tough bind. After some quick calculations, the merchant agreed to pay his visitor 180 rubles for the jewels, leaving him with only 20 for a trip back. He figured if he cut some corners here and there, downgraded from first class to third, ate and slept at only inexpensive inns, he will be able to make it back.
The dealer sent out on his journey home, walking and begging for rides as much as he could. He would buy cheap bread and save each bit for a later time, he would buy little water and ration as much as possible, and slept at the cheapest of inns.
One night, when lying among the beggars, he met a business acquaintance. His friend could not believe what he saw!
"What happened? How can you subject yourself to such wretched accommodations? Did you suddenly encounter some misfortune? Have you lost all your money?"
"No, nothing like that," the merchant assured his friend. "You know what sacrifices a person is willing to make for the promise of future wealth. Well, I had a chance to earn thousands of rubles on a certain deal, but I must endure hardships and deprivation for a mere few weeks, until I get home. But when I do get home, THEN it will be worth it!"
"Of course, I understand!” exclaimed his friend, "But how can you do it? You are so used to the rich life-style, how can you eat the way you eat and sleep the way you sleep?"
"You know, it IS difficult for me,” replied the merchant. "Sometimes I think the hardships involved are so severe that I will lose my mind. But when I begin to feel depressed, I simply take out those jewels from their pouch and feast my eyes for a few moments on their sparkling brilliance. This provides me with the emotional fortitude to be able to continue bearing my predicament for just a few more days."
The Chofetz Chaim continues.
It says in Avos (6:4), that if a person truly desires to acquire Torah wisdom and dedicate themselves solely to the Torah, then they should, "...eat bread with salt, drink water according to precise measure, sleep on the floor..."
We have the opportunity to make a great investment. The more we move ourselves away from the physical world, the closer we move to the spiritual. This is what matzah represents, the minimizing of the physical. While in the physical world, the matzah is an affliction, in the spiritual world, it is freedom. For freedom only occurs when one can free himself from his physical drives. An overweight man, who eats everything in sight, and refuses to exercise, because it is too difficult, might feel that he’s free. Why? Because, he gets to sit home on his couch and eat whatever, whenever he likes. In truth, he is enslaved to his physical drives, which will lead to poor health, and possibly a premature death. How is freedom gained? By separating oneself from the physical world as much as one can, so he is free to pursue his spiritual needs. May we all merit this Pesach, the resolve to move ourselves closer to the spiritual plane. Have a great Shabbos and Pesach!
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Pesach: Ignorance is Not Bliss
Friday, April 29, 2005 / 20 Nissan 5765
I hope everybody has been enjoying their Pesach. We certainly have. Malka and I have noticed how Chol HaMoed (the 'Intermediate Days') of Pesach/Sukkos is celebrated here compared to most places outside of Eretz Yisroel. As mentioned previously, the first and last two days of Pesach/Sukkos (first and last day in Israel), are treated as regular Yom Tov days, with many of the laws of Shabbos applying to them. The days in between, however, are called Chol HaMoed. These days are still considered to have more holiness then the rest of the year, but are far less restrictive (like Shabbos) on what you can or can't do. In Israel, everybody (or mostly everybody) is given off of work during the entire Pesach/Sukkos holidays. So basically, the whole country is on vacation. What's really nice is how people (the frum ones) dress over Chol HaMoed. Chassidim dress in the Shabbos outfits, complete with long coat and shrtrymal (those round furry hats), and us regular litvaks wear jackets and ties. The weather here is perfect, compared to Chicago which received snow *snicker*, and people take the time to spend with their spouses and children. For once, this country isn't full of rushing people. Everybody is taking their time in doing what they want, pulling out the BBQs (they're BIG here), and enjoying the holidays at it should. Ahh, Israel…
A good friend of mine, Daniel Chernoff, has recently informed me that Camp Hakaytiz in Chicago, will be holding a special summer camp program for boys, who are deaf/hard-of-hearing. I have personally known Daniel for many, many years, and know that any program he is affiliated with, is something special. It is a regular summer camp, with all the usual fun camp activities (archery, fencing, sports, and swimming), except it is designed for those who are deaf/hard-of-hearing and is a Torah-based camp. If anybody is, or knows somebody, who would be interesting in sending their son to this camp, please email me, and I will put you in contact with Daniel and the camp directors. For more information, please see the link on the left side of the website.
Also, as is tradition, a special thank you to Yudi Rine, who was kind enough to send me the link (also on the site) to the Official Counting of the (H)Omer Website, which is taking place until Shavous. More on the counting of the Omer to come in the next week or two, or see previous dvrei torah on it via the website. Also, more photos have been put under the Wallpaper section, with more to come.
Okay, finally, on to Torah!
I saw an interesting piece during the Seder this year that I thought I would share over. As we know, the Hagaddah tells of four sons (the wise, the wicked, the simple, and the one who does not know how to ask), and their questions on Pesach, and how we should answer them. It's interesting to note that the reply we give to the wicked son and the one who does not know how to ask is: "It is because of this that Hashem acted for ME when I left Egypt". We are telling them both, that Hashem did this for me, NOT you. Had you been in Egypt at the time, you would have never been brought out.
Now, we understand why the wicked son would get this response. After all, he's wicked, and we learn, I believe from a Midrash, that only one out of five Jews were worthy to be brought out of Egypt. The rest died during the plague of "Darkness". So the question is, what did the other son do to warrant such a harsh rebuke?
Answers the Kol Bo. It is well known that Hashem does not perform miracles for your everyday person. Only for those who are righteous, will He bypass the laws of nature for. He also performs miracles for those who are simple people, who follow the path of the righteous ones with "purity of heart and deference". People, who might not be the biggest learners or understand all of the Torah, but who faithfully keep all the mitzvos. This describes both the wise and the simple sons. The wise son, being the talmud chuchum; and the simple son, being the one of simple faith in Hashem, willing to do what Hashem wants from him, despite not being the wisest.
On the other hand, you have the wicked son, who obviously does not fall into either category, nor does the son who does not know how to ask. So, why is this last son, not worthy of redemption? Simple. He doesn't bother asking any questions, nor has he taken interest in the Seder! The simple son is the son, who might not have the head to ask questions, but this last son can't ask any questions, because he never even bothered to build a foundation for which to ask questions! He purposely kept himself ignorant of the Torah!
The point the Kol Bo is making is: ignorance is not an excuse! When a person refuses to look around himself and ask questions, he is not worthy of being brought out of Egypt (or even this present exile)! Every Jew is obligated to place himself in two categories: the wise or the simple. If he can, he should strive with all his might to be the wise, who will understand the Torah in ways the average man cannot. If he cannot do that, he should AT LEAST follow the path of the wise, keep the mitzvahs to the "nth degree", and to obey the Torah with simple faith and piety. For a person to waste one's life, unable to ask questions, because he purposely chose to separate himself from Torah, has only himself to blame for his ignorance. Everybody here has a brain and the ability to use it. We are ALL obligated, on our own different levels and different ways, to constantly seek out the truth, learn, ask questions, and grow. With that, may we all merit the ultimate redemption soon!
Have a great Pesach and a wonderful Shabbos!
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Pesach: Haggadah Highlights
Sunday, April 09, 2006 / 11 Nissan 5766
Speaker of the House: Ladies and Gentleman… The Webmaster of Frum.org
(Three minutes of sustained applause)
(Michael Winner reaches the podium and waves a hand)
(Two and a half minutes of sustained applause)
Michael Winner: Ladies and Gentleman. The State of my Marriage is… good.
(More applause)
Michael: Thank you and G-d bless.
(And of course, more applause)
The kitchen was kashered in time for Shabbos, now we just have a few more hours of work to do today to finish up the rest of the apartment. One would think that it’s easy to clean a one-bedroom apartment, but the lack of space to put things when cleaning, really hampers ones efforts. However, we’re on the right track for Pesach!
Today, I thought I would share a few vignettes on the Haggadah. Nothing awe-inspiring, just interesting dvrei torah on the Haggadah. Hopefully, I’ll have something a little deeper before Peach begins.
A special thank you to my rabbi, chavrusa, and neighbor, Rabbi Chaim Flom, who provided me with these interesting insights last night.
Vignette Number One
I did not know this, but it seems that Sefardim have a different order of Mah Nishtanah then Ashkenazim.
The original Mah Nishtanah consisted of four questions: Why do we dip twice, why do we eat matzah, why do we eat marror, and why do we roast the Korban Pesach (Passover Offering)?
Nowadays, since there is not Korban Pesach, we ask, “Why do we lean on this night”, in it’s place.
The Sfardi order follows what is in the Jerusalem Talmud:
1. Why do we dip vegetables twice?
2. Why do we eat matzah?
3. Why do we eat marror?
4. Why do we lean?
The Ashkenazi order is as follows:
1. Why do we eat matzah?
2. Why do we eat marror?
3. Why do we dip vegetables twice?
4. Why do we lean?
So, why the discrepancy?
To begin with, we need to know that both versions agree that leaning is asked last, since it was added on at a later date.
The Sfardim go in the order of the seder. Just as the seder progresses, so are the questions. Since we dip the vegetables first, we ask about them first, then the matzah, then the marror.
The Ashkenazim, however, go in the order of importance. Matzah is asked first, because even today, matzah is a commandment directly from the Torah, so it takes precedence. Marror is only a Torah commandment when eaten with the Korban Pesach, but nowadays it’s only a Rabbinic commandment. Dipping vegetables twice, always was and always shall be a full Rabbinic commandment.
Now we understand why we ask the questions in the order that they do!
Vignette Number Two
There’s a VERY famous question dealing with the “Wise Son” and the “Wicked Son”. The Haggadah’s questions are based on what the Torah says each son will say. Let’s take a look at what they both ask:
The Wise Son asks “What are the testimonies, decrees and ordinances which Hashem, our G-d has commanded you?”
This is based off of the pasuk in Devarim 6:20: “In the future, your child may ask you, “What are the rituals, rules, and laws that Hashem, our G-d has commanded you?”
--
The Wicked Son asks: “What is this service to you?”
This is based off of the pasuk in Shemos 12:26: “Your children will say to you, “What is this service to you?”
We answer that since the Wicked Son said, “to you”, he is excluding himself. Therefore, we “blunt his teeth” by putting him in his place.
So, the famous question is: The wise son ALSO says, “… G-d has commanded YOU”. Why do we not consider as if the wise son is also excluding himself?
Very famous question. Many famous answers.
Yet, Rabbi Flom quoted Rav Ovodiah Yosef with a very interesting answer.
This is one of those “Duh” answers, where you look back and say, “Oh yeah! How could I miss that?”
Rav Ovodiah Yosef writes that one needs to take a look at the language used by both sons. Go on, go look above at the quotes from the Torah…. I’ll wait…
The wicked son SAYS, “What is this to you?” The wise son ASKS, “What is this to you?”
When a person makes a statement, he’s not asking a question in order to learn! He’s making a statement! He’s SAYING, “What is this to YOU?” He’s not interested in what you have to say!
On the other hand, when a person ASKS a question, it’s completely different. Since he is asking, he is expecting an answer. He WANTS to know why we are doing things.
With that, I wish you all continued luck in your Pesach preparations… and marriages…
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Pesach: Karpas and Redemption
Monday, April 10, 2006 / 12 Nissan 5766
I’ll be honest with everybody. I don’t understand many things in life. One of them was karpas, dipping the vegetable in salt water in the beginning of the seder. There are many different reasons given to why we do this strange custom in the seder, but I recently saw an amazing explanation given by the Shem MiShmuel.
The Torah usually describes the role of vegetables as an accompaniment with bread or other food. Concerning the Korban Pesach, it is said:
“…together with matzos and marror [bitter herbs] you shall eat it” (Bamidbar 9:11)
Usually, a vegetable is eaten before the meal to stimulate one’s appetite. In fact the Rambam recommends, “One should always consume the light food before the heavy food” (Hilchos De’os 4:7)
The point of eating this vegetable is to get the body’s metabolism going. Once it “sees” the vegetable it “knows” the rest of the meal is soon to follow.
Yet, on Pesach, it’s different. First, we barely have anything to eat the day of Pesach. For starting around 10:30 am (depending on your locale), we’re not allowed to eat any chametz nor any matzah. So we come to the Seder all nice and hungry.
Then, at the Seder, we eat the vegetable in the very beginning. Only after going through a majority of the Haggadah, which could take quite a long time, do we actually eat the meal! So, we stimulate the appetite and instead of feeding it, we let it sit and wait, and wait, and wait…
The Shem MiShmuel suggests that this hints to how the Jews felt in Egypt. Just as we come to the Seder hungry, the Jewish Nation came to the time of Pesach hungry. They suffered in slavery for hundreds of years, hungry for physical and spiritual freedom. In our Seder, we eat a vegetable to whet our appetite, although the actual meal is still far away. During the first Pesach, any immediate redemption could have been disastrous to the nation. Just like feeding a person who has been starved for months, tons and tons of food can kill him; so too giving the nation freedom all at once and out of nowhere could have killed them.
So what did Hashem do? He sent Moshe to tell them that soon Hashem would be taking them out of Egypt. This was their ‘vegetable’ that whets their appetite for freedom. Now that the idea of freedom was planted in their heads, they began to yearn for it more and more. Just like we crave for food during a fast day because we know it’s not available at that time, so too did the Jews crave for freedom knowing it was not available at that time. By the time Hashem brought them out, their thirst for freedom was at an all time high. They were completely ready for it!
This is why Chazal instituted the eating of karpas, the vegetable: to remind us of the hunger our fathers felt for freedom in slavery. Today, we are still in Galus (exile), and some days it seems as if the darkness will continue forever. This attitude could then lead to giving up any hope of redemption. The karpas gives us that small taste of freedom, it helps build up our appetite towards our physical and spiritual redemption, that could easily take place any day.
May we see our redemption from this Galus as quickly as our forefathers saw theirs!
Have a meaningful Pesach!
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Pesach: Feeling Geula
Wednesday, March 21, 2007 / 2 Nissan 5767
I apologize for the delay on this dvar torah. We don’t have Sundays here, so every ‘project’ we need taken care of gets pushed off until I have a break. So, I’m finally on my first break since Sukkos and I’m already being put to work. Speaking of work… our government is no longer doing so. It seems the Prime Minister’s office hasn’t been paying several thousand workers over the past several years (hint: check his pockets). So, the entire government, with few exceptions has shut down in protest. Being that this is a socialist system, there is one giant Union that everybody in any government sector belongs to. So, every government office is down, the ports are closed, and the airport is closed (yep… imagine all those people coming in and out of Israel for Pesach… now they can’t).
Just another day here :)The Gemara asks, why don't we say Hallel (praises) on Purim? The Gemara then gives three answers:
1. Hallel is only said for miracles that occur in Eretz Yisroel (with Pesach being the exception)
2. The Megillah takes the place of Hallel
3. That really Purim didn't have the happiest of endings, since nothing changed from the beginning of the story compared to the end. There was no geula (redemption), we were still in exile, and the Beis HaMikdash was still destroyed.
The Gemara later asks, if it's a leap year and there are two months of Adar, which one do we celebrate Purim on? It continues and answers that we celebrate on the second Purim, so it is close to the next month, Nissan; in order to put the Geula of Adar (Purim) next to the Geula of Nissan (Pesach).
Now we have a small contradiction: Was there a Geula, a redemption, on Purim or not?
One of the darkest times for the Jewish people during the time of Purim was when Esther invited Haman to her party. Up until now, the Jews held out some hope that their 'contact' in the palace, Esther, would be able to turn the situation around and save them. Now, Esther herself turned against them and has seemingly sided with Haman.
Now the Jews were truly in trouble. Their only hope was lost and now destruction seemed imminent. It was at this darkest moment that the Jewish people turned completely to Hashem, begging for mercy.
Purim did not have a geula, a redemption, in of itself. However, it did bring about the first stages of Geula. It was on Purim where the seed of redemption began to sprout. Even though it was still in the ground and nothing visibly was occurring, that seed was slowly growing through the tears and prayers of the Jewish people.
Pesach on the other hand, is a time of unprecedented miracles. It was on Pesach which we celebrate our freedom that was clearly enabled by the open miracles that Hashem performed for us. Here, the redemption was in full bloom and was undeniable.
It hit me that perhaps during this month between Purim and Pesach, we experience on some spiritual level, the redemption. Starting from Purim, the seed begins to sprout. This growth continues for the next several weeks, until we reach the redemption’s full potential on Pesach. During this period of time, we learn over the Hagaddah and try to internalize everything that Hashem did for us in Egypt. Using this learning, we become to appreciate more and more what Geula, both from Egypt and, G-d willing soon, in the near future, truly mean.
Enjoy your cleaning!
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Pesach: Magid - The Pesach Story
Sunday, April 01, 2007 / 13 Nissan 5767
This year, my wife and I will be conducting our own Seder. We call it: “The People Who Don’t Have Family Here In Israel Seder”. Being that, I was finally forced to sit down and go over the Hagaddah step-by-step. One of the most confusing parts is Magid, the main part of the Seder. In it we seem to discuss the four sons, dayeinu, this pasuk (verse), that pasuk, praise this, praise that, etc… all with seemingly, no connection with each other. Therefore, I spent a couple of hours combing over everything and outlining it.
I also received, from numerous people, an email entitled “A Two-Minute Seder”, which was a cute email about how people view the Seder. Unfortunately, it was very true.
So, despite the fact that it’s 12:30 am, I decided to take some of my outline on Magid and put it online. It looks best for those receiving this in HTML format or for those looking at it directly on the site.
This is meant as a simple outline, not a dvar torah, that will hopefully help a person see why the Hagaddah said what, and why he said it where.
It’s also important to understand that the main point of the Seder is two fold: 1. To tell over the story to our children and ourselves, and 2) to bring ourselves to realize the goodness that Hashem did for us and do feel this sense of gratitude, so that at the end of the Seder, we truly feel the desire to say Hallel, praises, to Hashem.
Again, this is a sketchy outline, not a dvar torah. Nor is it the most complete thing. Hopefully it will help us all understand Magid a little better..1. Ha Lachma
We present the Matza and invite those who are poor to join us.
2. Ma Nishtana
a. Why do we eat Matza?
b. Why do we eat Marror?
c. Why do we dip vegetables twice?
d. Why do we recline?
3. Avadim Hayinu
We begin to answer the Ma Nishtana by briefly giving an overview, explaining that we were slaves in Egypt and that Hashem took us out. Therefore, we are obligated to tell over the story of our redemption
Concerning Maase b’Rebbe Eliezer, etc… we see these four rabbeim sitting and discussing the laws of Pesach. Why were these three chosen? One descended from converts and three from the tribe of Levi, who were never enslaved. This shows us the extent that ALL Jews need to perform this mitzvah.
4. Baruch HaMakom
Right before we speak of the Four Sons, which begins with the words, “The Torah speaks…”, we give praise to Hashem for giving us the Torah in the first place.
5. The Four Sons
We now deal with the actual obligation to teach our children about this night. The source of this obligation is found four times in the Torah, each pasuk representing one of the four sons. With this, we use each pasuk to teach us how to educate the different types of children the story of Pesach.
6. Metchila Oved Ovodah …
Now we begin the telling of the story, beginning with Terach, the father of Avraham, who was our great-great-grandfather, and professional idol-worshipper. We begin the story with our lowly beginnings to contrast it to what we have become.
Baruch ShAmar
At this point, we are at Yaakov who soon will descend into Egypt. With the mention of Egypt, we praise and thank Hashem for fulfilling His promise to Avraham, that he will take us out with great wealth.
VHi ShAmdah
We also recall how Hashem has continually fulfilled his promise to us by saving us in every generation, when that generation’s “Pharaoh” has tried to annihilate us.
7. Tzeh V’Lomed
See the story of Lavan, Yaakov’s uncle, who tried to destroy us from the beginning!
The story now continues from that point when Yaakov leaves Lavan and descends into Egypt. At this point, the Hagaddah takes four psukim from Dvarim to explain what happened in Egypt. The Hagaddah enumerates each pasuk, one at a time, using other psukim, mainly from the original story itself in Shemos. It’s interesting to note that the Hagaddah chooses to use these four psukim from Dvarim. Why? At this stage in Dvarim, the Torah is discussing the procedure a person must do when he brings his Bikurim, the first fruits, to the Beis HaMikdash. When he brings them to the Kohen Gadol, he must say these psukim dealing with the story of Pesach. It’s worthwhile to look into why these psukim were specifically chosen.
The synapses of the four psukim is:
a. We went down, few in number, and left a great nation
b. The Egyptians forced us into slavery and mistreated us
c. We cried out to Hashem and He heard us and saw our oppression
d. Hashem brought us out of Egypt with the Plagues and great wonders.
Concerning the last pasuk, there are two ways of explaining it. The first version is similar to the previous three, bringing other psukim to explain it. The second version takes each of the five words the pasuk uses to describe how Hashem took us out. Since each word is plural, we can infer that it equals two plagues each, with total the ten plagues, being:
1. Blood
2. Frogs
3. Lice
4. Wild Beasts
5. Pestilence
6. Boils
7. Hail
8. Locusts
9. Darkness
10. Killing of the First Born
Rebbe Yehuda combined them by taking their first initials.
8. How many plagues were there?
There is a three way argument, based off of a pasuk in Tehillim on how many plagues actually hit the Egyptians. Why does such detail matter? We want to discuss in detail the great deeds that Hashem did for us through these plagues.
9. Dayeinu
After seeing such great feats that Hashem did on our behalf and His awesome power, we begin to feel a sense of gratefulness for how He has treated us, especially compared to what He did to Egypt. Each stage represents a higher level than the previous. This is something that needs to be looked into to truly understand.
1. He brought us out of Egypt
2. He meted out judgment against them
3. He meted out judgment against their gods
4. He killed their first born
5. He gave us their riches
6. He split the sea
7. He led us through the sea
8. He drowned the Egyptians who chased us
9. He cared for us for forty years
10. He gave us manna
11. He gave us Shabbos
12. He brought us to Mt. Sinai
13. He gave us the Torah
14. He brought us into Eretz Yisroel
15. He gave us the Beis HaMikdash
10. Pesach, Matzah and Marror
Now we explain the meaning of these mitzvos.
Pesach – Hashem passed over (pesach) the Jewish homes and spared them from His wrath
Matzah – We left in such a hurry
Marror – Are lives were bitter under the Egyptians
11. Conclusion / ”Mini” Hallel
After acknowledging everything that Hashem has done, we recognize that it did not affect just our anscestors, but us personally as well. For this we praise and thank Him
We end with “M’Aflah L’Or Gadol” which refers to the bringing of Moshiach and our final redemption, may it come soon!
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Pesach: Cleaning and Polishing
Thursday, April 17, 2008 / 12 Nissan 5768
A special thank you to my wife for allowing me the time to write this. Unfortunately, she came down with a very bad case of strep, which in turn, put us very much behind schedule in cleaning in cooking. Thankfully though, we live in something called a “community”. Three friends of ours volunteered to make our Shabbos and Pesach meals (I’m handling Shabbos night, since none can make Michael’s Chicken Soup ™), so thankfully we should be back on schedule since cooking is taken care of.
The positives of living in a tight-knit community.
Okay, on to Torah!We know that we were in a rush to get out of Egypt. The Sukkos Dovid writes that in the steps of the Hagaddah, Kadesh & Urchatz (Kiddush & Washing of the Hands), we see a hint to another type of “rushing”. In this “rushing”, we rush and jump to a higher level of holiness that we cannot experience throughout the rest of the year.
The first step in the Seder, Kadesh, represents achieving holiness (kedusha). That is, separating oneself from the mundane, even those that are permitted, to focus on the spiritual. Afterwards, we have Urchatz, which represents our washing of our sins.
Usually, the opposite is true. First we cleanse ourselves of our sins and THEN we work on the more difficult levels by making ourselves kadosh. First we have to clean out the spiritual “pipes”, and only then can we begin to polish them. Why is Pesach different?
The Chiddushei HaRim writes that in difficult times, one cannot always proceed in the proper order. Sometimes, “Do good” has to come before “Turn away from evil”. If a great amount of time will be spent delving in the cleaning progress, one might never make it to the “polishing” phase.
“True”, says the Chiddushei HaRim, “the verse says that Hashem says to a sinner, ‘What right do you have to speak My Statutes?’ How dare he occupy himself with the Holy Torah with sin on his hands! However, when times are rough, and the stains of sin are very deep, one cannot always wait to achieve complete cleanliness, and he must start learning Torah despite the filth. After the Kadesh, the Urchatz will come automatically”.
With this, I wish you all a very healthy and meaningful Pesach!
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Pesach: Crossing the Sea
Thursday, April 24, 2008 / 19 Nissan 5768
I apologize for those who have received this already...
I would personally like to thank my friend and fellow former-Chicagoan, David Ghedini (www.application-outsource.co.uk), for giving Frum.org free hosting space on his company server. If you every need hosting at a good price, he’s a good person to go to. If you ever need programming and want to pay a lot, I’m a good person to go to. Needless to say, David and I make a good team.
Since we just switched servers and changed the way the emails are being sent out, if you’ve been in contact with me over the past year or so for whatever reason, can you just reply with a quick “Got it!” That should be a good test to make sure everybody is still getting the emails clearly.
Okay, on to Torah!The seventh day of Pesach commemorates the crossing of the Yam Suf (pronounced “soof”, translation: Red Sea).
When the Jewish people reached the shores of the Yam Suf and saw the entire Egyptian army bearing down on them, they cried out:
“… for it is better that we should serve Egypt than that we should die in the Wilderness!” (Shemos 14:12)
In which Hashem responded (to Moshe):
“Why do you cry out to Me? Speak to the Children of Israel and let them journey!”
In Egypt itself, at least 80% of the Jewish population was killed in the Plague of Darkness. Not all the slavery in Egypt was back breaking labour. Many of the people had more “cushioned” jobs and weren’t so inclined to leave their lifestyle (those same people have been reincarnated as Israeli government officials). Hence, they never left Egypt. Now the nation arrives at the Yam Suf where there is nowhere to go. Here Hashem says, ‘Go!’ and we were forced to take His word and begin crossing.
Nachshon ben Aminadav was the first to go in. He took several steps and nothing happened. He continued on until the water was at his waste and nothing happened. Only until the water level reached his nose did the sea split for the entire nation.
My Rosh Yeshiva gave one of his best talks on this topic a few years ago and unfortunately, I cannot do justice to the hour talk, by putting it in a very short essay form.
The Torah isn’t just a history book; it’s a book on life and how to live it.
The episode of the Yam Suf represents our life when we come to a situation where it seems impossible to continue. A great example I thought of is that of a young couple who come to start off their marriage in Israel sitting in learning. After a year goes by, they look and begin to worry: what about our finances? Yes, we still have money in the bank, but we don’t want to use that and we aren’t making much profit by living here. So, in fear of the future, they move back to America and leave the potential behind.
In this case, the Yam Suf of this couple was their financial situation. They were going in the path that Hashem desires, by living a life in holiness and learning Torah, and they came to the Yam Suf, their financial future. What’s going to happen? How can we possibly continue? If we do, we won’t be making any money! The path is blocked! It’s impossible to carry on!
So they never crossed.
Can you imagine what the results in their lives might have been had they continued? What happened to Israel after they crossed? They were given Mun to eat and then the Torah shortly after! By having emunah, faith, in Hashem, they moved on and grew from the experience. So too is the affect when we reach our individual Yam Sufs and move on with emunah.
It’s a concept that is quite difficult to grasp, however, at least here in Eretz Yisroel, it’s so easy to see in either your life or the life of others. When all hope seems to be lost, salvation comes from nowhere. When you dedicate your life to improving yourself and coming closer to Hashem, then He too will come closer to you and split the sea. But before that sea is split, you MUST begin to cross it with emunah.
Most people never leave Egypt. They are comfortable where they are and have no intention of every leaving. But those who DO want to grow and do want to leave Egypt, should be warned that there will be the Yam Suf standing in your way. Each person has their Yam Suf tailored to their growth and each Yam Suf is crossable. It takes a strong sense of emunah to make it split… but it will and the spiritual growth your will experience will be great!
With that thought I leave you with a great Shabbos and Pesach!
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Pesach: Next Year in the Land of Israel
Monday, April 06, 2009 / 12 Nissan 5769
I should write a guide to Pesach cleaning while keeping your Shalom Bayis (harmony in the home) in tact. Thank G-d, despite the stress, we’ve been doing okay. I’ve found a few rules to cleaning for Pesach to be in order, if one wishes to have successful Shalom Bayis and a chametz-free house. My wife and I have been following these guidelines for five years now, and we’re still married.
1) Always have a rav who knows you, to go to in case of any disagreements. And you both agree to do what he says.
2) Only the man of the house has the right to invoke any extra stringencies. Usually, it’s in the woman’s hands. But over the past 3300 years, women have abused this right over Pesach, putting untold pressure on themselves and their families for no apparent reason.
3) During the weeks leading up to Pesach, the wife should stay away from other women. Women talk. Comparisons are made. Women stress. Women then say silly halachos or stringencies that don’t exist and cause other women to worry.
4) Never believe any halacha or stringency that you (the wife) heard from a woman.
5) Never believe any halacha or stringency that you heard from a Bal Tshuvah (somebody who became religious), unless they have been religious for 10 years and lived a normal lifestyle.
6) Never believe ANYTHING from a woman bal tshuvah.
7) You might be wondering why this is all leaning against women. So, to make it fair I’ll list something for men… don’t call your wife fat.
There. That sums it up. My wife just read this and endorses it fully. If you follow these seven simple steps, you’ll have good Shalom Bayis. It’s as simple as that.
Okay, on to Torah!“This is the bread of affliction… Next year in the land of Israel”
Our current exile is much different than the one we experienced in Egypt. In Egypt, Pharaoh ruled over us. We were forced to do heavy labour and were in a physical and spiritual bondage. Yet, today, we look around at our exile, and can’t exactly see the bondage and suffering that the word “exile” connotes. In fact, Jews are doing rather well for a people in exile. Thank G-d, most people are doing well financially, despite the economic situation, we have homes and our tables are full of food. In fact, chances are, this year you’re having guests or are being a guest at somebody else’s home. Thankfully, as the host, you can afford it.
Then why is it, being so close to the redemption, that Hashem has arranged it so differently from that in Egypt?
The Malbim, in Eretz Chemda, supplies us with a parable to answer this:
A king (of course) had an only son (of course), but the boy only did what he felt like doing. Eventually, his father decided upon strong discipline. He evicted him from the palace, and sent him to a faraway land, where he had him sold into hard labour. When the boy’s masters laid their heavy burdens on him, and he was breaking under the strain, he began to send tear-soaked letters to his father, begging him to redeem him. He promised that if his father would let him come home, he would mend his ways, and not be an embarrassment to him anymore. The king felt for his son, and mercifully redeemed him, allowing him back into the palace.
As time passed, though, the son forgot his painful experience and again turned to evil. The king sold him into hard labour a second time. Again, from the faraway land, the son sent sad letters, pleading that his father forgive him and buy him back from his oppressors. Again, the son promised that he would not return to his evil lifestyle.
The king thought to himself, “Maybe he regrets his sinful behaviour only because he is suffering. But when he will be ridden of his suffering he probably will return to evil.”
What did the king do? He sent a messenger to free the boy, but it was to remain a secret that the money had come from the palace. This was to serve as a test of his son’s heart. If after being freed he would continue to beg to be allowed back home, even though he was no longer being oppressed, it would be a sign that he really intended to mend his ways, and he was seeking the closeness of his father and his home. On the other hand, if he would forget his father and his home, the king would disown him forever.
We begin our Seder with “This is the bread of affliction that our forefathers ate in Egypt”. After all, we were being serious afflicted. Thank G-d, today our exile isn’t about physical affliction. And even so, we say, “Next year in Eretz Yisroel!” True, we are not suffering physically, but still, we yearn to be close to the King.
May we merit that this Seder be the last Seder in exile. May we use Seder night to show our desire to become close to Hashem no matter how much or how little we are suffering. Next year, may we be in Eretz Yisroel. Both physically and spiritually.
Have a meaningful Pesach!
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Pesach: The Power of Exile in Egypt
Sunday, March 28, 2010 / 13 Nissan 5770
My wife is one of the greatest wives known to mankind.
The other day somebody, somehow, received a boatload of children’s clothing from the States and was giving it away for free; first come, first serve. Well, Chaim needed some clothes, so down she went. As she was browsing through, she saw something that caught her eye. A bekesha! You know, those long, black, coats Chassidim wear on Shabbos? Her first thought was, “THIS is something Michael would love for Purim!” So, now, I’m a proud owner of a perfect-fit bekasha (minus a few buttons). This is only the beginning, of course. I’ve always had plans to become a Chassidic rebbe. I figured I would have two sets of bleachers set up on both sides of my Shabbos table. One for my set of sons, one for my set of daughters. And every Shabbos night we would make a tish, with plenty of food, plenty of chicken soup and plenty of zemiros; all the while handing out brochos left, right, and center. Ahhh…
Okay… back to reality.As we all know (I didn’t until Shabbos), Seder night falls out on the same night as Tisha B’Av. Also, the Darchei Moshe points to the minhag many have to eat eggs on Seder night in commemoration of Tisha B’Av. So, obviously we have a connection between the two. The question is, what is it?
Back in Sefer Bereishis, Hashem promised Avraham that we were to spend 400 years in slavery. According to many opinions, we left after 210 years due to the fact that we were slipping so low, that any further time would mean the complete destruction of the nation. That means, when we left Egypt, we left with 190 years of “exile debt” on our tab. The tab, says the Talelei Oros (I believe) is constantly being paid off. When the debt is paid, Moshiach will come.
So…
That left me with a question. If we left Egypt with a 190 year exile debt to be paid off… how is it possible that it hasn’t been paid off already with our over 2000 years of exile?
So, my original thought of the day is this. Perhaps from here we see the immense power of slavery in Egypt. We have to pay back 190 years of exile in “Egyptian Currency”, being that we owe 190 years of slavery in Egypt on the level that we suffered in Egypt. If we, after thousands of years of exile haven’t been able to pay off that debt, it comes to show you how terrible it was for us in Egypt. Our 2000+ years does not yet equal 190 years in Egypt. All that we have gone through; the holocausts, the inquisitions, the pogroms, etc, etc, etc… it’s still nothing compared to life in Egypt on a spiritual and physical level. Pretty hard to imagine, no? But with that in mind, it should make us all the more appreciative that we were rushed out of there just in time.
Something to think about during the Seder.
Have a wonderful and inspirational Pesach!
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Pesach:
Thursday, April 21, 2011 / 17 Nissan 5771
There’s nothing like Chol Hamoed (the ‘middle days’ of Pesach/Sukkos) in Israel. Most of the (at least center) of the country takes off time to spend with the family. Yesterday, we went to Park Ranana (or according to Chaim, Park Banana) right outside of Tel Aviv. It’s a big grassy area with a lake, animal farms, different parks and lots of people. It was nice. The kids got to ride a “BIG bus”, walk on grass, and see the animals (Chaim got into a hissing fight with the monkeys). It was a nice mix of religious and secular Jews just enjoying the break. For the religious though, since it IS a chag, you’re dressed up with at least a tie, if not hat and jacket as well, and frankly, it really adds a nice feeling of … Pesachness to the atmosphere.
Okay… on to Torah!For Pesach, Hashem commanded us that we are to eat the korban Pesach (Passover offering) with matzah and marror. On this, the Ibn Ezra quotes an opinion that says that the marror was what we ate in Egypt and therefore we eat marror today as a remembrance of our daily staple. The Ibn Ezra continues and disagrees with this approach, quoting the Gemara (Pesachim 116b) that says that the reason we eat marror is to remind ourselves of how the Egyptians embittered our lives. Later, the Ibn Ezra notes that the reason we eat matzah, is because that is what we ate in Egypt.
So, the big question that Rav Aryeh Brueckheimer asks is, “Were matzah and marror special foods designated to be eaten with the korban Pesach, or were they in fact, the Jew’s everyday fare?”
He answers with: both.
Even though these were foods that were regularly eaten by the Jewish nation; when we were commanded to eat them with the korban Pesach, their consumption became a mitzvah. Through this we learn an important lesson in life.
Our ordinary, mundane actions, that we do every day, do not necessarily need to remain mundane. By using them properly in our avodas Hashem (serving Hashem), we can uplift them and imbue spiritually into each and every action.
One quick example that comes to mind is the mode of dress of chassidim. As we know, their dress comes from 18th-century Polish noblemen. While the noblemen wore their clothes as a sign of their greatness, the chassidim adopted it as their “uniform” in their avodas Hashem (and frankly… between you and I… it REALLY does add a nice aura to the neighborhood on Shabbos when they are walking around).
So, here’s another important lesson from Pesach. By using them for mitzvos, we can take any of our mundane activities and transform them into spiritual activities.
Have a great Shabbos Pesach!
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Pesach: Slaves in the Land
Friday, March 30, 2012 / 7 Nissan 5772
Northern Israel is different than the center in many ways. It’s comprised of several different cities, each sporting the basics in life. However, there are plenty of villages, former kibbutzim, yishuvim, etc… that are Jewish, “Dru-ish”, or Muslim. Many times, you can’t get what you need (or it’s too expensive), so you can go to another city or village. For example, if you need good, yet cheap, furniture, there is a Druzy village fifteen minutes away from here. The only catch is you need a car. And that’s why cars are more ‘popular’ here than in the center.
Unfortunately, during the holidays, you get to see first-hand the spiritual level that we have sunken to. We live in a city of 50,000 people. Only the religious celebrated Purim. That’s IT! For Pesach, ONE of the major stores dedicated half an aisle for Pesach food. Yes, everybody is selling matzah, but that’s about it.
I did some research on what the rest of the community does for Pesach shopping and found out the solution. I rented a car from somebody in the kollel (great price, but expensive on the gas), and my wife and I drove one morning to Kiryiat Bialik, located in between Haifa and Akko. There is a huge store there that was packed with Pesach food and supplies, all for very good prices. Interestingly enough, they had no Arab workers. Rather, half of the employees were evil Ultra-Orthodox (who don’t work, remember), and the other half was completely secular. It was interesting to see everybody interact. In fact, many people came to me with questions about kashrus or store-related issues, thinking that I worked there.
All in all, it was a great shopping experience, for only 130 shekels for the car and gas, my wife and I had a nice driving date in the north without children, and we were able to buy products that we can’t get here.
Oh yes, before we begin: I’ve uploaded a Pesach gift for those interested. 20 MB of photos from the North (first 100 people only). Enjoy!
https://www.yousendit.com/dl?phi_action=app/orchestrateDownload&rurl=https%253A%252F%252Fwww.yousendit.com%252Ftransfer.php%253Faction%253Dbatch_download%2526batch_id%253DM3BuTGt4SU9iR0w1SE1UQw
Okay, on to Torah!This year I was able to get my hands on a new Haggadah, called “K’motzei Shelal Rav”, which is comprised of different dvrei torah from different sources throughout the Haggadah. I worthwhile investment if you’re looking for something new (Hebrew only).
Every Pesach, we say, “Now, we are here. Next year, in Eretz Yisroel. Now we are slaves. Next year, free men”. The Satmar Rav asks, why is this language “doubled”? Isn’t it granted, if next year we are in Eretz Yisroel, than we will be free men as well?
He cites the Targum Yonason that says on the first Pesach night, the Jews were “flown” to the future site of the Beis HaMikdash where they ate their Korban Pesach, and then they were returned to Egypt afterwards (I’m not too sure how to understand this one on a simple level: were they spiritually there? Physically there? Not important though for this discussion…). We see from here, says the Satmar Rav, that while the Jews entered Eretz Yisroel, they were still in Golus, in exile. So, it’s possible to be in Eretz Yisroel as slaves, hence we ask to be returned to Eretz Yisroel as free men.
We see it clearly today as well. Just take a brief look at the state of affairs. The modern State of Israel was created so Jews can “take care of themselves” and “have their own army” and to “be like the other nations”. Yet… we are limited to how we can “take care of ourselves”, by how we can use “our own army”, and unlike many other nations, we are at the whim of “other nations”. If Israel is attacked by Hamas, the world condemns Israel. If Israel wants to retaliate, they need to go get permission first from the US, England or France… FRANCE! Can you imagine!? Israel has to get permission from a country that signs a declaration of war and then flips over the paper and signs their surrender documents two seconds later! THIS IS FREEDOM??? To answer to a nation that eats SNAILS??? No… it’s not!
We are a nation that is in Galus. Whether you live in the US or in Eretz Yisroel, you live in Golus. And even if you are not physically in bonds, you are spiritually in bonds. That is why you have cities, full of people, in ERETZ YISROEL that can’t even celebrate the easiest or the most important holidays in the Jewish year. Because, while we beat our chests and say slogans like “Never again”, the reality of the situation is, we are in Golus. We might have access to Eretz Yisroel, but only as slaves, not as freemen.
May it be THIS year that we should return to Eretz Yisroel as freemen… free from the yoke of other nations and free from the spiritual yoke that is upon us.
Have a great Shabbos!
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Pesach: Singing Appreciation
Thursday, April 05, 2012 / 13 Nissan 5772
I’ve learned a few lessons over the years on how to successfully clean for Pesach without resulting in a divorce. Thankfully, my wife and I work well as a team and have both followed some basic rules to keep things as friendly as possible.
1. Have a competent rav who a) knows halacha well b) knows the various customs of the community c) knows you well d) is somebody both you and your wife trust. I, for example, had a whole slew of different questions this year; since we’re in a different location and a different kitchen (we have KOSHER SINKS!!!). One morning, I called my rav. He picked up the phone and grumpily said, “I don’t want to talk to you. I don’t want to waste these precious moments I have with my coffee with you. I’ll call you back in five minutes”. Five minutes later, he called me back; sounding a little more chipper (he’s addicted).
2. Have a vacuum. We never did until this year, since we don’t have carpeting. It seems that vacuums can be used for non-carpeting materials. What a time-saver!
3. Be organized and start cleaning early (duh!)
4. Make sure your wife is friends with somebody whose husband is a lazy bum and doesn’t help a bit. You’ll earn points right there.
5. Never answer your wife’s requests with a salute and a “Yavul, mon fuehrer!” Trust me on this one.
With these simple rules, Pesach is much easier.
In terms of our Pesach schedule, Frum.org will be taking a break next Shabbos. One, is because on Chol HaMoed I don’t have to work. Therefore, I have no interest in touching my computer, unless I need to. Also, since next Shabbos, is just a regular Shabbos for us in Eretz Yisroel and it’s the last day of Pesach for those outside of the Eretz; for the next few weeks, we’ll be one parsha ahead of you guys. So, it will give me an extra week to prepare something good, since I’ll follow the non-Eretz Yisroel calendar in this case.
Okay, on to Torah!
I heard an interesting shiur this year from Rav Barclay from Neve Yaakov (Jerusalem). He explained that the center of the Haggadah is not necessarily the story or the questions. It’s Hallel. It’s the song of praise and thanks that we give Hashem, right after we eat the meal. It’s unfortunately, also something we tend to speed through.
He said in the name of Rav Shlomo Brevda, that while strengthening our emunah, faith, in Hashem is a big part of the Seder, it is not the main point. Rather, the main point is to thank Hashem and to show our hakaras hatov (appreciation) for everything he did for us.
This explains (at least) two things about the setup of the Hagaddah.
The first is concerning what is going on for most of the Hagaddah between the Four Questions and the Matzah. The Haggadah takes the verses from the Torah concerning Bikkurim, and elaborates on each of the verses. These verses were said by a farmer when he bought his Bikkurim (first fruits) to the Beis HaMikdash. There, he read these verses which explain a brief ‘history’ of the Jewish people from the time of Avraham to our exodus from Egypt.
If we were to write the Hagaddah, we would focus on what actually happened in Egypt, going through all the parshos that dealt with the story. Why are we using Bikkurim as the main focus? Because, these verses were said in gratitude to Hashem by the farmer for everything Hashem gave him. The whole point of Bikkurim was to allow the farmer to show his appreciation.
We also see, shortly before we begin the first part of Hallel, the famous ‘song’ of Dayeinu. Why is Dayeinu placed here? Because, before we can praise Hashem for everything He has done for us, we need to enumerate all the things He has done for us. Only AFTER that, can we properly sing praises!
This year, let’s try to focus on our appreciation for everything Hashem has given us. He took us from the depths of Egypt and brought us to Eretz Yisroel. And even though we have been in exile for 2000 years, we are free today to live as Jews and to learn as Jews. We are living amongst material wealth that our ancestors have never seen. We are free to sit and learn Torah without persecution. We have homes, families, jobs, etc… we all have different levels of brachos, which we can count. This year, let us SING Hallel in full appreciation for everything He has given us.
Have a great Shabbos/Pesach!
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Pesach: Days of Rest
Monday, March 25, 2013 / 14 Nissan 5773
Wow... the whirlwind of Pesach...
I'm thankful that we have access to the outside. For years, we lived in apartment buildings, with no access to any gardens. Now, we have a small private garden, which has served as Chametz Central over the past few days, relieving us of too much worry with a Pesach-clean home. Right now, I'm sitting outside with the kids, after burning the chametz, while my wife finishes up the cooking. We're going to start the bath cycle soon, followed by lunch and an obligatory nap for everybody. I'm hoping for a good seder this year.
Okay, on to Torah!
In kiddish on Shabbos and Yom Tov, we say "... Who chose us from all other nations..."
The Bircas Avraham (Rav Avraham Erlinger) asks, why is it only in kiddish and the brachos on the Torah we say every morning, do we mention that we are different from every other nation, while every other bracha we make, we only say, "Who sanctifies us with his mitzvos"?
He answers that there are some things that the Jewish nation and the other nations have in common. We have a "day of rest", they have a day of rest. We have holidays, and they have holidays. But what's the difference?
When Christians, for example, have Sunday, it's a day of rest. Perhaps they go to church for a bit in the morning, but that's about it. The rest of the day is "theirs". On the other hand, we don't have a day of rest; we have Shabbos. It's a day that we use to put "a stop" on life, and to refocus our energies towards Hashem.
When they have their holidays, it's usually a commemoration of something. It's a day on the calander that has no kedusha, holiness, to it. However, for us, we don't "commemorate". We re-live. The day in the Jewish calander has a kedusha to it that no other day has. Pesach night, for example, is a moment of extreme closeness between Hashem and the Jewish nation. It's not a mere commemoration of our exodus, or our freedom, it is a night where we re-live the exodus and the spiritual forces at work are similar, or perhaps even the same, as those at work 3300 years ago.
THAT is the reason for the change in text in our kiddish. Because, we ARE different in how we relate to our "day of rest" and our holidays. For the rest of the world, it's a day off, a day to relax. For us, each Shabbos, each holiday, each Pesach, is a special day full of special kedusha that, if used appropriately, can lift a person to new spiritual heights.
Have a wonderful Pesach!
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