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23rd April 2016 ט“ו ניסן תשע"ו

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Pesach

Pesach Edition

??livingwithmitzvos.comQ

UIZ

TIME

5. In the Torah it is called “Chag hamatzos”. Why then do we call it “Pesach”?

PESA

CHPEH – SACH:

LESSONS FROM OUR TEETHRabbi Jeremy GolkerHead of Kodesh, Hasmonean High School

2

How many teeth should an adult have? The answer is 32; 16 lower teeth and 16 upper teeth. Strangely, this seemingly arbitrary fact, is highly relevant to Pesach.

I once heard Dayan Yehonoson Hool shlit’’a cite a fascinating observation of the Rokeach. The Rokeach explains that the number of teeth we have is not by chance. The number 16 is significant in two areas. 16 is the minimum number of korbanos offered in any week in the Beis Hamikdash (the two daily temidim and two mussafim on Shabbos). 16 is also the minimum number of parshiyos/aliyos in any week (7 on Shabbos and 3 on each of the leinings on Monday, Thursday and Shabbos afternoon).

This represents the two functions of the mouth; to eat and to speak. Chazal refer to the offering of korbanos as “achilas mizbeach”. Eating keeps body and soul together. Speech should also be elevated and productive.

Seder night is full of mitzvos involving the mouth. We eat and speak. We eat matza and maror and in the past we would partake of the korban pesach. We also fulfil the mitzvos of “sipur yetzias mitzrayim” and hallel with the mouth.

Perhaps that explains the strange reply to the rasha. “Hakeh es shinav”, knock his teeth out, is a highly unusual response. Perhaps we are telling the wicked son that he is not using his teeth for what they were meant for: elevated eating and speech. He neither eats in order to live as he should and speaks no refined words of Torah, so of what use are his teeth?

Rabbi Pinchos Roberts shlit’’a often quotes the Shelah HaKodosh that the way in which a sedra falls throughout the Jewish year is not a coincidence. The proximity of a certain sedra to a Yom Tov is not by chance.

The sedras of Tazria and Metzora invariably fall around Pesach time. What is the connection?

The medrash at the beginning of sefer Shemos tells us that Moshe was wondering why Klal Yisrael of all the nations were singled out for slavery and persecution in Mitzrayim. Once he heard people speaking lashon hora, he understood. Achein noda hadavar.

The Gemara in Arachin (15b) says the remedy for lashon hora is to speak words of Torah.

This is symbolised by the metzora taking birds (which chirp and twitter) and kills one and releases the other. The metzora kills his negative speech and instead uses it productively.

But refraining from negative speech is not enough.

A person suspected of having tzara’as was quarantined for one week and kept away from his family and friends. Because tzara’as was a punishment for lashon hora, the ordeal brought shame with

it as well. After one week the person was re-examined. If, at that time, the Kohen determined that the blemish was not tzara’as after all, the person would go free.

It would seem that in such a case there has been a miscarriage of justice! An innocent person has suffered; shamed and separated from the community for seven days, seemingly for no reason.

The Imrei Emes zy’’a (the third Gerrer Rebbe) explains that in fact, it was not for nothing. The “false alarm” was a punishment in itself, not for forbidden words that have been spoken, but for positive words that had been

left unspoken.

Not speaking loshon hora is not enough, we need to speak more loshon hatov, using our power of speech to compliment, praise and thank people.

Rabbi Berel Wein shlit’’a tells the story of when he once had a speaking engagement in an out of town location somewhere in America. After his talk, he went to the local kosher restaurant. To his amazement he recognised the man slicing the salt beef behind the counter. It was Moshe who had been in yeshiva with him many decades earlier.

“Moshe!” exclaimed Rabbi Wein, “I can’t believe it’s you”. “What are you up to?”

Moshe explained that he’d been working at the restaurant for years.

Rabbi Wein couldn’t hold himself back. “But they said about you that you were the next Rav Aharon Kotler! You were the ilui of the Skokie yeshiva in Chicago!”

“Really” said Moshe, “They said that about me?”

Moshe paused and then said: ”So why didn’t they tell me?”

What a terribly sad story. Potential unfulfilled. We have an obligation not just to desist from lashon hara but to speak positively. To thank, build and compliment. And to speak words of Torah.

That is the connection between the sedras of Tazria and Metzora and Pesach. To move away from negative speech and use our mouths for a more elevated purpose, as we do on Seder night.


UIZ

TIME 4. There are many things on the seder night that have to do with the number four. What

are they and what is the significance of them being seen in the number four?

FED

ERA

TIO

NFREE SPEECH AND PESACHRabbi Dovid RobertsRav, Kehillas Netzach Yisroel & Director of Education, Federation

3

Chazal offer several reasons why the holiday of Pesach is so named. One explanation offered by our mystical tradition is that Pesach is a contraction of the two words ‘Peh Sach’, ‘the mouth converses’. This was to reverse a situation where speech itself was considered to have been in exile!

As we scratch beneath

the surface, more speech

connections emerge. The

catalyst for our descent into

Mitzrayim was the episode

of Yosef Hatzadik bringing

negative reports of his brothers

to Yaakov; Moshe acknowledges

the justice of our enslavement

when he encounters loshon hora in Egypt (Rashi Shemos 2:18); Our

chief protagonist was someone whose name can be rearranged to read

‘Peh Ra’ – bad speech; We were tricked into slavery by the deceptive tactic

of ‘Peh-rach’ – soft speech. No wonder Moshe demurs, declining to act as

our liberator, offering as a reason that he is incapable of oratory – he is כבד

Indeed, we find that there is an emphasis on communication !פה וכבד לשון

unique to Pesach: The Torah instructs us to tell our children about the

departure from Egypt and children ask the Four Questions. The matza

is known also as לחם שעונין עליו דברים הרבה – ‘the bread upon which we

respond and recite many things’. Why this emphasis on speech on

Pesach?

The Targum translates the key phrase in the Creation narrative ויהי

חיה לנפש And Man became a living soul’ as ‘And Man became‘ האדם

a speaking being’, giving expression to the idea that integral to our

humanity is the capacity for speech. To articulate is not merely a means

of aiding clarity of thought, but a sophisticated system of connecting

to another person through articulating the subtleties and nuances and

shades of emotion that we may be feeling – revealing the inner-self.

This is light-years beyond the various forms of communication that the

animal kingdom employs. Ingenious though many of them are, they are

primarily functional. Hunting, breeding, surviving and avoiding danger

are their priorities. Our creativity, and ability to communicate abstract

concepts is unique.

Rav Yitzchak Hutner zt”l writes that at creation, being given the ability

to reason and choose, distinguished mankind from the rest of living

creatures. The freedom of choice is an elevation from acting based on

need and instinct, and only man has ‘freedom of choice’. That which

clearly indicates the existence

of this freedom is the power

of speech. Only man is able

to speak, to clearly express

thoughts.

Pesach is the time when we

became a Nation, no longer

individuals, but a collective,

charged with representing

Hashem’s vision for improving

ourselves by following his plan

and serving and emulating

him. The imperative for speech

to be enabled was thus critical

at that juncture. The awesome

responsibility that comes with

it must always be uppermost in our minds. Used correctly, the energy

of words creates connections between people. Relationships flourish,

develop and deepen. The negativity unleashed however, by abusing

this essentially human ability is unfathomable. The toxic and corrosive

power of improper, thoughtless or slanderous speech is evident to all

right-thinking individuals. And that is without delving into the deeper

meaning of speech, the medium through which we create and sustain

the spiritual dimensions through our Torah and Tefilah which must be

articulated. We were created, says the Gemoro (Sanhedrin 99b), – לעמל

to toil through speech, to create and generate connections, temporal – פה

and cosmic, human and Divine. (the detailed discussion of the merits

of clean speech is to be found at the beginning of Meseches Pesachim,

where else?!)

Pesach is the holiday of freedom – freedom of speech. Not just freedom

to express our conscious thoughts in words, but freedom to express

the depths of our unconscious, the depths of our faith. Hashem begins

to express Himself to us by liberating us from Egypt on the external,

physical plane, thereby arousing us to give expression to ourselves. Our

self-expression then arouses Him to give absolute expression to Himself.

This is the coming of the Mashiach that we all anticipate. הבאה לשנה

!!בירושלים

T H I S P A G E I S K I N D L Y S P O N S O R E D B Y T H E F E D E R A T I O N


UIZ

TIME 3. Why is it called “Seder (order) night” when the things that happened then were

extraordinary and miraculous?

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com

HALCHAH

MY WEEKLY HALACHIC QUESTIONRabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

4

THE HALACHOS OF A TWO DAY YOM-TOV

In chutz la’aretz (outside Israel) a second day of Yom Tov is observed. The original reason behind this second day of Yom Tov was that in the Jewish communities outside of Israel it was unclear when exactly the beis din (in Israel) had declared the new month. As a result, there was a doubt about which day of the month was Yom Tov. Therefore, in these places an extra day of Yom Tov was added to prevent the people from desecrating what may have been a Yom Tov day.1

Although nowadays we have a set calendar and we know well in advance when the month begins and when the actual day of Yom Tov falls, Chazal enacted that in chutz la’aretz this observance of an extra day of Yom Tov should continue to be observed.2

Q. Are there any leniencies on the second day of Yom Tov that do not apply on the first day?

A. No. Everything that is forbidden on the first day of Yom Tov is also forbidden on the second day.3 On the contrary, it may be worse to desecrate the second day, as it is mid’rabanan. The only exception to this rule is medication; we are more lenient and allow someone suffering from a minor ailment to take medication normally on the second day of Yom Tov, which is forbidden on the first day on Yom Tov.4

PREPARING FROM ONE DAY TO THE NEXTQ. May one prepare on the first day of Yom Tov for the second?

A. No. It is forbidden to prepare – in any form – from one day of Yom Tov to the other, even if the preparation involves activities that are permitted on Yom Tov itself, like cooking.5

Â One must remember this when planning to cook or even heat up foods for the second night’s seudah.

Â One may prepare a larger quantity of food on the first day of Yom Tov, even if the leftovers will be used on the second day. (When doing so, one must not specify that he is preparing the extra amount for the next day.)

Q. Is an activity that is not a melachah, but that is prohibited for another reasons (e.g., washing dishes), also forbidden to do on Yom Tov in preparation for the next day?

A. Such activities are also forbidden to be done on the first day of Yom Tov for the sake of the second day of Yom Tov. Therefore, if the dishes will no longer be used on the first day, they may not be cleaned then.6

However, the act is permitted in the following situations:

• The dishes may be washed after the night meal in preparation for the next morning’s seudah.

• If, by leaving the dishes in the sink, they will give off a bad smell or attract flies, they may be washed.

• If one is particularly disturbed by seeing the dirty dishes in the kitchen, they may be washed.

In all these cases, it is permitted to wash the dishes on the first day of Yom Tov even though they will not be used on that day of Yom Tov itself, because the washing is being done in honor of Yom Tov.

Â In light of this halacha, one should not place drinks in the refrigerator to cool down during the afternoon of the first day of Yom Tov so that they will be cold by the night’s seudah, since this is also an act of preparation.

Â One may not set the table during the first day of Yom Tov in preparation for the night’s seudah.

1 Gemarah Beitza 5b.2 Gemarah ibid 4b.3 Rambam Hilchos Yom Tov 1:22. Shulchan Aruch 496:11.4 Ramo ibid 2.5 Gemarah Beitzah 17a.6 Ramo 411:2.

Q. Does this mean that it is forbidden to remove food from the freezer on the first day of Yom Tov in order for it to defrost and be ready for the second night’s seudah?

A. No. A specific exception to the prohibition of preparing for the next day allows one to perform certain activities on the first day on Yom Tov for the sake of the second day. If, by waiting until nightfall of the second day of Yom Tov to remove the food from the freezer, a substantial delay will result, it may be removed on the first day in order to defrost in time for the night meal. This exception applies only if it is removed early enough on the first day that it is not obvious that it is being removed for the night meal.7

A common example of this is removing challah or fish from the freezer during the first day of Yom Tov for use at the second night’s seudah.

Q. May one return food to the refrigerator or freezer after the seudah of the first day in order to keep the food fresh for the second day?

A. Only a positive act of preparation is forbidden. An act whose purpose is merely to keep something in its present state and prevent it from changing for the worse is permitted.

Q. May one change clothing close to the end of the first day of Yom Tov in preparation for the second night of Yom Tov?

A. Yes. This is permitted because the benefit received from wearing the clothing is immediate.8

Â Another example of this halacha is that one may send food to someone on the first day of Yom Tov, even if it is for the second day, since the recipient benefits immediately from having received a present.

LIGHTING CANDLESQ. May one prepare the candles normally?

A. When preparing candles, one should be careful with the following:

• Floating wicks should be prepared before Yom Tov. If one forgot, they may be prepared normally on Yom Tov.

• One may remove the melted wax in order to insert the new candles. However, one should not use his hands to remove the wax, but rather a knife or spoon.

Q. When should the candles for the second day be lit?

A. The candles may not be lit before nightfall of the second night, since doing so before night would constitute preparing from one day of Yom Tov to the next day which is forbidden. Consequently, they should be lit after nightfall of the second day of Yom Tov.

Â When the first day of Yom Tov occurs on a Friday, and thus the second day is Shabbos, one must light the Shabbos/Yom Tov candles at a time when Shabbos candles are normally lit.

Q. When a woman lights the Yom Tov candles on the second night of Yom Tov, does she recite the beracha of shehecheyanu?

A. Although the proper conduct would be for her to not recite shehecheyanu – even on the first night on Yom Tov – and rely on the shehecheyanu that her husband recites during Kiddush, the accepted custom of most women is to recite shehecheyanu when lighting the candles even on the second night of Yom Tov (with the exception of the seventh and eighth nights of Pesach).

• The beracha of shehecheyanu must be said after the actual lighting, and not between the beracha on the candles and the actual lighting.

• When recite the beracha of shehecheyanu at the lighting, one should ensure to light only after nightfall.

• A woman who recites shehecheyanu upon lighting the candles still answers “Amen” to the shehecheyanu blessing that her husband recites during Kiddush that night, and it is not considered an interruption.

7 See Chayei Adam 153:6.8 Mekor Chaim.


UIZ

TIME

6. What lesson can we learn from the difference between chametz and matza?

PESA

CHPHARAOH

Osher Chaim LeveneOrah

5

Â Passed harsh decrees to enslave and persecute the Jewish population in Egypt.

Â Moshe grew up before him in the royal palace.

Â Moshe escaped Paroh’s decree and imposition of the death penalty.

Â Stubbornly refused Moshe’s efforts to liberate the Jewish people.

Â Struck by the Ten Plagues.

Â Finally, agreed to the Exodus of the Jewish people.

Â Pursued the Israelites with the Egyptian army into the Reed Sea, where they were drowned.

Egypt is associated with chomer, “raw material”,1 matter that is incomplete

until it gains tzurah, “form” which gives it identity and purpose. (By way of

analogy, a plank of wood is chomer; only by being fashioned into a utensil,

such as a chair, does it assume a form and function.)

The ancient Egyptian culture was one of unadulterated materialism that

refused to assume any defined “form” or meaning.

The servitude in Egypt prevented the Jew from achieving their own unique

“form”—their own spiritual character. Life in Egypt was a spiritual existence

of narrow restraints – the name Mitzrayim—Egypt— derived from the root

meitzer, “constriction”.

As slaves, the Jews exemplified chomer; they had no autonomous form,

but were ordered to fulfill the instructions of their masters that employed them

for their own use or means.2

Egypt was exile in a restrictive culture: a spiritual wasteland of material

indulgence with no desire for spiritual expansion. In this dynasty, all the

Egyptian kings carried the title, Paroh, which means to “lay open”, to “untie”

or “expose”.3 This expresses the Egyptian aspiration to break down all of the

defenses within a personality, in order to leave man susceptible to his evil

inclinations.4

In particular, the Paroh of Moshe’s time was the embodiment of the yetzer

hara, the evil urge.5 He brutally oppressed the Jews, and was the primary

obstacle to their physical and spiritual emancipation. With his poisonous

mouth, he conspired to destroy them – and thus a rearrangement of the word

Paroh yields the phrase peh ra, or “evil mouth”.6

Paroh’s diametric opposite was Moshe, who possessed “form” and

purpose. Water represents “material” without shape. As Paroh’s adversary,

1 Egypt is identified with a “donkey” whose Hebrew word chamor is etymologically linked to the word chomer. See Yechezkel 23:19-20.

2 See Maharal, Gevuros Hashem for an extensive elaboration of these two concepts and Ch. 3-4 in particular.

3 Paroh comes from the word poruah, to reveal or expose (see Shemos 32:25).4 Michtav MiEliyahu 2, Pesach p.18.5 “Paroh king of Egypt is the embodiment of the yetzer hara, Evil Inclination” (Rambam, Letter to his

son Rav Avraham).6 Similarly, while the Shechinah speaks from Moshe’s mouth, the front positive part of man, Paroh

corresponds to the negative back part of man. The name Paroh rearranges to form the word ha’oref, the nape. (See the writings of the Arizal and Rav Tzaddok HaKohen in Machoves Choretz 23a)

Moshe was “drawn out from the water”,7 and he would, in turn, “draw out the

Jewish people” from the waters of Egypt within which Paroh sought to drown

the Jews. When Moshe gave “form” to the water at the Reed Sea, it parted for

the Jews and came crashing down upon the Egyptian forces.8

Paroh’s nemesis, Moshe opposed his “evil mouth” with words that

expounded the beauty of G-d’s Torah. When he took the Jews out of Egypt,

Moshe led them past a site called Pi HaCheiros, which means “The Mouth of

Freedom”. He helped the Jews gain the faculty of holy speech. Contrast this

with one of the cities the Jewish people constructed in Egypt: Pitom – that is

derived from the phrase Pi toym, “Mouth blocked”.

In Egypt, the Jews identified with its culture and chomer, having

plummeted to the forty-ninth level of spiritual impurity. Now they journeyed

in the desert for forty-nine days during which they purified themselves from

those forty-nine levels. And then, upon reaching Sinai, they embraced Torah

whose tzurah, would direct their lives and the lives of their descendants.

Only after their redemption from the narrow straits of Mitzrayim and Paroh

could the Jews accept the new order of G-d’s Torah. The framework for such

a program of self-development and self-realization is cheirus, “freedom”: “You

can have no freer man than one engages in the study of the Torah.9 The Torah

way of life leaves an indelible stamp, or “form,” upon a Jew – it gives him the

“form” and direction for battling his evil urge – his inner Paroh. With the Torah,

the Jews learned how not to be subservient to their material aspect. “They are

My servants – and not the servants of servants”.10

Every individual person experiences a personal Exodus when he rejects

the allure of the yetzer hara; when he dismissed any uninhibited indulgence

in the chomer of this world, and when he makes an effort to gain meaning in

his life by molding himself in the tzurah of the Torah. Only by gaining victory

over that inner Paroh, by spiritually freeing himself from his own Egyptian

mentality, can a Jew allow the Torah to shape his existence into one of

divine worship.

7 Shemos 2:10.8 Maharal, Gevuros Hashem Ch.18-19.9 Pirkei Avos 6:2. See our essay on Chur: Freedom Now10 Bava Metzia 10a

NAME Paroh COUNTRY EgyptANCESTRY Cham


UIZ

TIME 7. Why is it called “Yetzias Mitzrayim” that literally means the going out of the Egyptians –

not the Jews!?

PESA

CHPACHAD YITZCHOK ON PESACH

R’ Binyomin Zev GoldbergAuthor of ‘Koloh D’Yaakov’ on the weekly Parsha and the Moadim

6

Chazal tell us that those Jews who did not wish to leave Mitzrayim, died during the last three days of the plague of darkness. Harav Yitzchak Hutner zt’’l, in Pachad Yitzchak, explains that these deaths were not merely a form of punishment; rather they were an intrinsic and necessary part of the redemption.

He bases this idea on the words of Rashi (Yevamos 46), where Rashi writes that the Jews performed bris milah before leaving Egypt in order to accept the Torah and,

“Greet the face of the Shechina (Divine presence).” He notes that Rashi appears to understand the bris milah done then as being different to the normal bris milah which is done by a prospective male convert. Normally, one who wishes to convert circumcises himself in order to be able to fully accept all the Mitzvos of the Torah, which will occur when he eventually goes into a mikveh and emerges Jewish. In contrast, Rashi appears to be implying, by emphasising that the bris milah done by the Jews of the time was to, “Greet the face of the Shechina,” that this, “Greeting,” was in and of itself a form of conversion, and therefore required a bris milah prior to it being possible. As such, writes the Pachad Yitzchak, it is clear than in Rashi’s opinion, leaving Mitzrayim was itself, at least a partial, form of conversion. Based on this, the Pachad Yitzchak notes an interesting difference between a normal conversion and the leaving of Egypt. With normal conversion, there is no such thing as a, “half-convert,” i.e. someone has either converted or not, whereas on leaving Mitzrayim the Jews were partially Jewish, until they reached Har Sinai and underwent a full conversion.

With this in mind, the Pachad Yitzchak adds a further piece of information. He cites the Maharal who explains why the Jews who left Mitzrayim were not permitted to marry their blood relatives.

Normally, he explains, a convert has the Halachic status of a new-born, that is, he is not related to his biological mother, father and siblings. Consequently, if a mother and son were to convert at the same time, they would be allowed to marry, since in Halachic terms, they are no longer related. Nonetheless, this halacha did not apply to the Jews who left Egypt, says the Maharal, since

their conversion was forced. We only apply this rule, he asserts, when the convert has converted of his own volition, since his own driving desire to convert means that he manifests within himself an entirely new spirit, making himself literally a newly created being. In contrast, someone who is forced to convert has no such drive, and does not make himself a new person. It follows, that Klal Yisrael, who were forced to convert when, as Chazal tell us, Hashem held Har Sinai above their heads and threatened to flatten them

if they did not submit, cannot be said to fall into the category of those who remake themselves. Consequently, concludes the Maharal, they were not considered to be new-borns, and were not permitted to marry their blood relatives like all other converts.

The deaths of the Jews who did not wish to leave Mitzrayim during the darkness, were also part of this idea, continues the Pachad Yitzchak. Since, as shown from the opinion of Rashi above, the leaving of Mitzrayim was itself a form of (at least partial) conversion, it was necessary that this part of the Jews conversion should also be forced, as Hashem desired the Jews conversion to be a forced one, thereby stopping them having the status of Halachic new-borns. Were there to have been no coercion in their leaving, then at least this part of their conversion would have been voluntary, which was not what Hashem wanted. As such, concludes the Pachad Yitzchak, the deaths of the Jews in Mitzrayim, who did not want to leave, performed this necessary function. Their deaths showed those around them that leaving Mitzrayim was not optional; rather it was a choice between leaving and death, precisely the same choice given to them when Hashem held Har Sinai over their heads. Consequently, their deaths were not merely punishments, but rather played an integral part in ensuring that Klal Yisrael’s leaving Mitzrayim had the status of a forced conversion.


UIZ

TIME 8. In tefilla we call Pesach as “Zman Cherusenu”, the time of freedom. How does this

describe Pesach?

PESA

CHPESACH – TRULY FREE!

Rabbi Aron LitwinNewly appointed Rabbi, Seed Manchester

7

What does it mean to be free? We all know that on Pesach we celebrate freedom; we even call it Zman Cheruseinu. But how does this apply to us who live in a slave-free society? Is there a hidden message that we can incorporate into our lives?

I heard this idea from a prominent Rabbi over four years ago and it left a profound, indelible impression on me ever since;

There is a pasuk about our relationship to the Egyptians that is impossible to understand. Moshe delivers us a command so counterintuitive that we have to read it twice to make sure we have heard it correctly;

“Do not hate an Egyptian, because you were a stranger in his land (Devarim 23:8)”

What does this mean? We are always told how the Egyptians enslaved us, embittered our lives and subjected us to a ruthless regime of hard labour. They embarked on a program of genocide much like the Nazis; we know that Pharaoh commanded his people to throw every Jewish male child born into the river. And now, a short forty years later, Moshe speaks to us as if none of this had happened, as if we owe the Egyptians a debt of gratitude for their hospitality?

“Do not hate an Egyptian”. What is going on in this verse?

A wise man once wrote: “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness...”

To be free, you have to let go of hate. That is what Moshe was saying. If they continued to hate their former enemies, Moshe would have taken Klal Yisrael out of Egypt, but he would not have taken Egypt out of the Jewish people. Mentally, they would still be there, slaves to the past. They would still be

in chains; not of metal but of the mind; and chains of the mind are the most constricting of all.

You must live with the past, but not in the past. Those who are held captive by anger or hate against their former persecutors are captive still. Those who let their enemies define who they are have not yet achieved true liberty.

The Torah refers time and again to Yetzias Mitzrayim yet never is this invoked as a reason for hatred, retaliation or revenge. Always it appears as part of the logic for us to be subservient to the almighty or as an initiative for us to empathise with another’s feeling of slavery or hardship.

This was Moshe’s message to those who were about to enter the promised land... the final step to be free of the Egyptians was to ensure they had no hard

feelings towards them.

In my house, growing up there was one thing you would never find... in fact there are many Jewish houses that are the same in this regard. You see, in our house we never bought anything German. My Grandfather who survived Auschwitz passed on this request to my father who in turn passed it on to us. It was as if we will never have anything to do with a nation who committed such great evil. Whilst I continue to respect the wishes of my father I recently heard about a survivor who has a completely different take on matters. He goes out his way to buy German products. He doesn’t want to feel that Nazis are still restricting his actions in any way.

Often in our daily lives we come across people who hurt us. If we are constantly plagued by feelings of anger or we still harbour feelings of resentment towards them then they still control our minds.

This Pesach lets be truly free... let’s free our mind from any bitterness we feel towards our family and friends and put ourselves back in control.

“Do not hate an Egyptian, because you were strangers in his land,” to be free, you have to let go of hate.

Wishing you a clean & calm Pesach.


UIZ

TIME

9. Pesach is called “Leil Shemurim”. Why?

PESA

CHFREEWILL & KRIYAS YAM SUF

Rabbi Yosef SolomonTikun

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Who to marry? Where to learn? What job to take? How should we approach life’s myriad of decisions?

Unfortunately, there’s no quick-fix one-size-fits-all solution because every person is so different and the context of each decision so unique. Many procrastinate, abstain or outright avoid the issue until it ‘magically’ sorts itself out

- a clear path to arriving somewhere you don’t want to be.

THE TWO IDENTICAL VERSES

In parshas Beshalach we find two almost indistinguishable verses describing kriyas Yam Suf:

“The Children of Israel came into the sea on dry land; and the water was a wall חומה for them on their right and on their left”1.

“The Children of Israel walked on dry land in the midst of the sea; and the water was a wall חמה for them on their right and on their left”2.

Separated by only seven verses, their repetition is painfully redundant, but a closer look reveals stark differences:

• The order of the words “sea” and “land” are reversed.

• Two different verbs are used to define the movement: “came” and “walk”.

• The word “wall” is spelled differently: first מלא with the "ו" and then חסר without it.

Understanding these inconsistencies will shed light on our question.

THE TWO GROUPSWhen the Bnei Yisroel stood at the sea-shore there were two groups present, or

perhaps more correctly, two levels3. The first were loyalists: steadfast and faithful to the knowledge they accrued and impacted by the miracles they experienced. The process of יציאת מצרים confirmed the מסורה of גאולה they received throughout the generations, so they viewed their future through the prism of אמונה.

The second group, however, were realists: believers but not knowers, trusting only what they could see. The nissim were viewed retroactively without any impact on their future. This obscured their ability to see past the veil of the raging sea, even though they’d seen Hashem turn nature upside-down throughout the makos.

THE TWO CROSSINGSThe different levels of אמונה explain the inconsistencies in the text. The first

group’s complete אמונה allowed them to enter the sea even before it responded, the water reaching their necks before it finally split to expose a solid path on which to cross5. The verse is read as it is: they literally came into the sea!

The second group, however, waited cautiously until a safe path was revealed. Only then did they enter an already split sea, never wetting even their baby-toes. The second verse shows how they merely continued moving from the dry land of the seashore to the dry land within the sea.

THE TWO MODES OF MOVEMENTThe meforshim4 add that the word “walk” defines only a process of movement

without any reference to advancement; whilst “come” implies significant change from one location to another.

The ba’alei bitchaon “came” from dry land into the sea, changing not only their physical location but also their spiritual level, as they leapt into an even higher plane of walking in their faith. The katanei emunah, however, simply continued

moving along dry land, never changing their physical setting, nor their spiritual reality.

THE TWO WALLSHashem’s response is revealed in

the missing "ו". For the first group the sea split and became a חומה - a protective wall around them, whilst for the second it reflected Hashem’s disappointment and anger in their lack of loyalty, as hinted in the spelling of the word חמה - anger.

THE TWO ATTITUDESPerhaps, the two groups parallel

two attitudes to making decisions. Nobody wants to make a bad decision they’ll later regret, and a result many wait for “dry land in the midst of the sea” before they move forward.

But like any journey, decisions begin with an initial step. The first group teaches that “dry land” only appears once we move forward “into the sea”. Paradoxically, the clarity we seek in order to make a decision is only revealed once we’ve decided and committed to it. The new opportunities become available as a result of using your freewill - not as a prerequisite to it.

CONCLUSIONThe Gemara6 teaches: One is led to the path on which he chooses to walk. Our

choices make the path! Simply said, when you make a decision and take a step, the path unfolds beneath you and with each ensuing stride it continues to open up as you walk. By journeying forward7 into the ‘unknown’ you open yourself up to seeing more than you ever could’ve imagined.

However, if you stand still, you’ll only see what you what you’ve always seen. Know well that procrastination, abstention and evasion are decisions within themselves. They may be passive and they may even be ‘safe’ but since they blatantly ignore man’s most powerful gift – Freewill – they are tantamount to sleep-walking.

Safe journeys!

[1] Shemos 14:22

[2] Shemos 14:29

[3] Gr”a, brought in Tallei Oros

[4] Shirah Chadasha, brought in Tallei Oros

[5] Shemo Rabbah 21:10

[6] Makos 10b

[7] Disclaimer: This does not suggest throwing caution to the wind and acting irrationally or impulsively. Neither does it

mean blindly hoping for a miracle. Rather, base your decision on loyalty to the lessons of your past while trusting in

the possibilities of the future. Then move forward even though you don’t see the end of the road.


UIZ

TIME 11. What is the Megilla read by Pesach (usually on Shabbos Chol Hamoed) and what does

it have to do with Pesach?

PESA

CHTWO PESACH DIVREI TORAH

Rabbi Barry KaganJFS

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WHEN ONE IS REALLY THREESeder night presents us with the opportunity to set out our agenda for the entire year in our service of Hashem. It is a time when we re-enact, re-live and re-experience the Exodus from Egypt and the birth of the Jewish people. We were formed as a nation when we left Egypt, it happened then and it happens again every year when we sit at the seder table.

The Gemara in Niddah says that there are three partners in the creation of a man. There is the father, the mother and Hashem. Each partner puts certain elements into the child. The father infuses the child with bones, sinews and the white of the eye. The mother provides the child with flesh, hair, blood and the dark of the eye. The ability to breathe, speak, see, hear and understand is invested into the child by Hashem, these are collectively referred to as the neshama.

Without the above three components a human being is incomplete. Without any one of these critical components you have a serious defect in the

existence of the person. A body without bones and sinews has no structure, shape or form. A body without flesh and blood has no life-force to keep it thriving. A body without a neshama has no ability to interact with others, experience the joys of life and to develop and grow.

When we sit down at our table on seder night, we must know that we are building something very great. Not only do we have an opportunity to recreate ourselves, but we have an opportunity to recreate the Jewish people. At the seder we have the three critical components that exist in the creation of a man. We have Matzah, the ‘white’ part of the seder, resembling the structure and backbone of the seder. We have the four cups of wine, corresponding to the blood, resembling the inspiration, fire and life-force of the seder. Finally, we have the haggadah itself, the maggid, the telling over of the story of yetzias mitzrayim. This is like the neshama of the seder, the uniqueness of the koach from Above. All three components combine together to form the complete seder experience, the complete nation, the complete being.

So, on a personal level and a national level, we are being renewed on seder night. We should take all the lessons of emunah that are represented by the matzah and combine them with the feeling of desire, hislavus and joy that are represented by the wine, to create for ourselves a perfect human being to serve Hashem in the year ahead.

THE JAGGED EDGE AFIKOMAN No matter how hard you try, it is virtually impossible to break the Afikoman into two equal pieces and it certainly will not break in an exact straight line! There is always one piece that is smaller and one piece that is bigger and both pieces always have jagged edges. The smaller piece gets placed back on the seder table while the bigger piece gets hidden until the end of the meal when it gets eaten as the final delicacy of the night.

We have to wait a long time to eat the Afikoman. What is the purpose of hiding the Afikoman and of eating it at the end of the meal on a full stomach?

In life we go through many challenges and many negative experiences. We do not always know the reason for why things happen and we try and wonder if there is any purpose in what is happening.

The Afikoman teaches us that ultimately we will reap the rewards of everything that happens in this world. After a life-time of hard work and searching in this world, we will find the rewards in the next world. This is symbolised by the searching for the Afikoman and the reward that is given afterwards. In

addition, ultimately, everything will become clear. All the happenings of this world will have meaning and will be explained – it will all make sense.

The jagged edges of the smaller piece of matza resemble the ups and downs of this world and the obstacles that need to be navigated. But, there’s a counterpart to those ups and downs, there’s a solution to the ups and downs. When we find the Afikoman, the two pieces fit together perfectly – there are no more jagged pieces

– we actually need the smaller jagged piece to find completion and perfection in the Afikoman. We need the hardships of this world to attain our completion and perfection in the next world. In addition, we have to eat the Afikoman when we are satiated. When we have been through a life-time of Torah

and Mitzvos, when we have become satiated with the service of Hashem, then we experience the eventual goal.

Consequently, when we break the Afikoman and hide it away to be eaten at the end of the meal, we are displaying our אמונה in the process of living in this world and attaining bliss in the next world. We are displaying our אמונה in the fact that everything in this world ultimately makes sense and every hardship has an ultimate redemption.


UIZ

TIME

12. What is the idea of the question and answer format found by the seder night?

PESA

CHTHE PHYSICAL AND MENTAL

EXODUS OF PESACHRabbi Danny KadaS&P Sephardi Community

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Imagine you were all by yourself on the night of Pesach. No large table with members of the family you haven’t seen since last year, no relatives, no guests. Just you and the haggadah. Would you still need to ask the four questions? Would you still need to perform the countless number of rituals and customs you do every year in order to arouse the curiosity and inquisitiveness of the young participants?

Of course not, most of us would answer. Surely the purpose of the questions is to communicate and create a dialogue with those attending the seder. So certainly if I’m alone it would be pointless to ask the questions. Just start with the answers!

The Rambam, however, writes that even in such a scenario one must still ask the questions. To whom? To himself! Why?

Pesach commemorates the emancipation of the Jewish people from Egypt. It celebrates the freedom of the Jewish people from the backbreaking labour, endless hours of work and physical persecution by the taskmasters.

But there was another exodus the Jewish people experienced when they left Egypt. In a totalitarian state one cannot express his views or opinions openly. One must conform to society whether or not one agrees. The individual who challenges or questions any of the dictator’s

policies will land himself in deep waters, sometimes even bloody ones.

Pharaoh subjected the Jews to a physical servitude. But he also subjected them to a mental and intellectual servitude. The Jews could not express themselves as they wished. Indeed, Pharaoh’s response to Moshe’s request to relax

the work expectations was to impose more work upon them. Pharaoh did not want the Jews to have the time on their hands to think, let alone to challenge and question the situation they were in. Apart from being physically enslaved to Pharaoh they were additionally mentally enslaved to him. When the Jews left Egypt they left behind not just the physical servitude but also the mental.

On Pesach night we commemorate and relive

these two emancipations. We drink wine, recline and eat like kings in order to experience the physical emancipation. And we also relive the mental and intellectual emancipation. We do this by thinking, asking questions, debating and challenging the status quo. When one asks questions, when one challenges and doesn’t accept mindlessly his surroundings then he is mentally free. As long as one just accepts things on a superficial level and doesn’t probe in to the reasons of things he is not yet mentally free.

The Rambam teaches us that the questions we ask on Pesach night are not just a means to an end - the answers

– but a means in themselves. When we ask, we experience and re-live the intellectual and theological freedom our forefathers experienced 3300 years ago. Therefore, even if one is alone he must ask himself all the questions.

This idea was echoed by the kabbalists. The word Pesach can be dissected into ‘peh’ (mouth) and ‘sach’ (chat). The essence of Pesach is the mouth chatting and talking and most importantly, questioning.

More than a question needs an answer, an answer needs a question.


UIZ

TIME 13. We are told throughout the year to remember leaving Mitzrayim. How then is the

remembering it on seder night different?

PESA

CH

OUR ANCESTORS, WERE REDEEMED FROM EGYPT IN THE MERIT OF THE RIGHTEOUS JEWISH WOMEN OF THE TIMERabbi Raphy GarsonRabbi Ohr Yisrael Federation Synagogue, Elstree & Director of the Hertfordshire Learning Experience

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The Rabbis charge all of us. men, women and children with the mitzvah to drink wine on the night of the Seder - “Hakol Chayavin Bearbaah Kosos...Echad Anashim, Nashim Vetinokos” (Pesachim 108)

The Haggada starts by telling us about Avraham who descendant from a family of Idol worshipers. We speak about his sons, tracking the line down to Yosef in Egypt.

Yet shockingly we do not read about the contributions of our holy matriarchs. The mothers of our people who laid the foundations for our continuity.

Rav Yeshaya Halevi Horowitz zt”l, the Shelah ha-Kadosh suggests that our mothers are alluded to in every cup of wine that we drink.

Kiddush declares how G-d has sanctified the nation of Israel with His mitzvot. Sarah Imienu was well known for her efforts in spreading the will of Hashem to those who previously worshipped idols. With Kiddush we speak of this sanctification of the nation of Israel and commemorate Sarah, who exerted efforts to bring others into our nation.

After we have told the story of the birth of our nation we drink cup number 2. The history of Avraham and how the nation grew and developed has been told.

Rivka’s life progressed in a similar fashion. She was born into a family of idol worshipers and she grew to be one of the matriarchs of the nation of Israel. The second cup commemorates Rivka, who overcame an idolatrous background to become the mother of the Jewish people.

Post Birkat Hamazon we drink the third cup. Rachel, mother of Yosef, who sustained the entire land of Egypt during the years of famine. The Haggada make us remember Rachel, the mother of the one who sustained a nation, exactly after we have completed our meal.

The final cup is drunk after Hallel. Leah, upon the birth of her son Yehudah, said “This time I shall thank Hashem.” Leah realized that Yaakov was to have 12 children between his four wives. When she had her fourth son, she realized that she was given one more than her “share” in the unit that was the base for the nation of Israel. Yehudah meant she had received something truly special. Hence the deep gratitude.

Echoing this life it is after we finish thanking Hashem for taking us out of Egypt, we remember Leah, who taught the Jewish people how and when to say thank you.

The Midrash is clear our ancestors, were redeemed from Egypt in the merit of the righteous Jewish women of the time. Jewish women, then and now, were a source of everyday inspiration and hope for men who in as Rabbi Wein points out, in their hard-hearted realism were given to despair and pessimism. Amram divorced Yocheved. He despaired of any Jewish future. Miriam convinced him otherwise and Moshe was born. The bronze plating for the mizbeach that stood in the mishkan came from the mirrors that the women of Israel used to entice their husbands to create a future generation of Jews when all seemed lost.

Nashim Tzidkaniyos - is the title and accolade earned by women who gave birth to children in a world where Jewish survival was bleak. Bringing children into the world is a statement of faith and hope in the Jewish future.

One such special woman was Lady Jacobovits a’’h. At every seder she would tell the story of Pesach 1941 as a young girl hidden in a dark cellar in central France. She was without other family -- alone with four other children, all of them strangers.

She wrote that “Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most

extraordinary Passover of my life.“

A series of events caused her family to flee Paris when the Nazis began bombing it. On a train she became seperated from her family and began to wander from village to village. One night a courageous gentile farmer took her to his cellar where she found another little girl. Eventually two boys and another girl joined them.

Life was grim, and small amounts of food were lowered into the cellar each day. A small window their only eyes to the world outside. In that difficult winter, five homeless children developed values so different from those today -- as well as a bond of lifelong friendship.

One day, blades of grass appeared. “We had no calendar but concluded that with spring on its way, we were nearing Pesach.” They decided to try and keep Pesach.

“When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow’s basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.

A day later, a newspaper came through -- and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn’t a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.

That night we celebrated Passover. One of us recalled by heart the kiddush -- the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “Chad Gadya,” the song which typically ends the evening.

We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with Hashem -- we had a holiday more profound than any we have known since. I thank Hashem for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me -- the vivid appreciation of Hashem’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people.”

As we celebrate Pesach this year we need to remind ourselves “Our ancestors, were redeemed from Egypt in the merit of the righteous Jewish women of the time”.


UIZ

TIME

14. What happened on Shevii Shel Pesach?

HAGGADATHE HAGGADAH – THE INSTRUCTION

MANUAL OF GRATITUDE Rabbi Yehonasan GefenRabbi for Keter HaTorah

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There are numerous lessons that can be derived from the Hagaddah. One of them is brought out by Rav Noach Orlowek Shlita. He points out that the Hagaddah is the single most revealing text about the Torah approach to gratitude.

The significance of the trait of gratitude in Torah thought is very apparent. Three times a day we thank Hashem in the ‘Modim’ prayer; every time we eat, we thank Hashem for providing us with the food. Also, in the realm of bein adam lechaveiro, there is great emphasis on showing gratitude to those who help us. The mitzvos of kibud av v’eim and kibud Rav, for example, are largely based on a recognition of how much are parents and teachers have done for us.1 Yet it is no easy task to retain a constant feeling of hakaras hatov for all the kindnesses that Hashem, and, lehavdil, other people do for us. How can a person develop himself so that he excels in this most important trait?

The Hagaddah and the halachos pertaining to it, can answer this question: In order to fulfill the mitzva of recounting our leaving Egypt, the gemara tells us that we must begin by mentioning the ‘genus’ (bad) before we begin talking about the ‘shevach’ (good).2 There is a machlokes as to what exactly this entails; Rav says discussing the ‘bad’ means that before we begin thanking Hashem for taking us out of Egypt, we must first mention how our ancestors originally served idols. Shmuel argues that the ‘bad’ refers to the initial slavery that we suffered in Egypt before we left. We appear to pasken like both opinions, because both aspects of the ‘genus’ are in the Hagaddah. It seems that both opinions teach us a fundamental lesson about how to develop a proper feeling of gratitude.

Shmuel’s opinion that we must begin with the slavery teaches us that in order for a person to feel truly thankful for everything he has, he must first be able to contrast his present positive situation with the past suffering that he endured. In order for us to truly appreciate Hashem’s chesed in taking us out of Mitzrayim, we must first focus on the terrible suffering that we endured in the slavery in Egypt. By doing this, we can avoid the trap of taking for granted the physical

1 See Sefer Hachinuch, Mitzvo 33, Sichos Mussar, Maamer 73, p.323-4.2 Pesachim, 116a.

and spiritual freedom that we experienced after leaving Mitzrayim. So too, in our daily lives, when things are going smoothly, it is very easy to forget what Hashem has done for us, and how He continues to constantly protect and sustain us. For example, when a person’s financial situation is stable, he naturally may take for granted his situation and refrain from sufficiently thanking Hashem. However, were he to think about the times when he did not know how he would

support himself, it is far easier for him to contrast his past difficulties with his current security. This should help him feel gratitude to Hashem.

It is less obviously apparent how Rav’s explanation of discussing the ‘g’nus’ inculcates us with the mida of gratitude. How does mentioning the fact that our descendants served idols bring us to a greater appreciation of Hashem? It seems that one of the main factors that prevents a person from showing gratitude is a sense of arrogance. A person who feels arrogant will have an attitude that he deserves all

the kindness that Hashem, or people, bestow upon him. Accordingly, there is no ‘hakaras hatov’, recognition of the good that others have done for him. He does not feel that they have done anything special, rather he has every right to expect them to serve him. In contrast, a humble person feels that he is not deserving of anything. Therefore, he views anything that is done for him, as a particularly kind act therefore, he truly recognizes the good done for him. With this understanding, we can explain how reminding ourselves of our former lowly state can bring us to a greater appreciation of Hashem. We acknowledge that we are not great people with tremendous yichus, rather our heritage is nothing to be particularly proud of. Moreover, we acknowledge that any spiritual accomplishments that we have achieved are due to Hashem’s chesed. when we say in the Hagaddah,

“From the beginning our forefathers worshipped idols, and now HaMakom [Hashem] has brought us close to serving Him.” By stressing our humble background we make ourselves far more able to properly appreciate kind deeds done for us.

Rav Shlomo Brevda zt’’l points out that he knew many Gedolim, each one greatly different from the other. However, one trait that they all possessed in abundance, was that of gratitude. This is perhaps because they all felt so humble that they viewed themselves undeserving of anything done for them. May we merit to emulate them and grow in our capacity to show gratitude to other people, and, most importantly, to Hashem.


UIZ

TIME 16. Why is the last day out of Eretz Yisrael called “Acharon Shel Pesach” (the last day of

Pesach) and not the eighth day of Pesach?

HAGGADA

THE FOUR SONSRabbi Benjy LandauAssociate Rabbi, Edgware Yeshurun and Director of Mesila UK

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Pesach has become known as the time in the Jewish calendar that is specifically dedicated to passing down our heritage to the next generation. Indeed, the mitzvah associated with the seder night is ‘ve’higadeta le’vincha’, and you shall tell your children. That’s why so much of the seder night involves the participation of the children.

One of the highlights of the seder night, is the four sons. Each with their own way of taking part in the seder, and indeed in understanding their Jewish heritage as a whole. Out of the four sons, which is the biggest threat to us? Who is the worst?

I think that at first glance, almost everyone would be happy to point an accusing finger at the wicked son in answer to the question. The one who makes fun of all our most sacred rituals, the one who has turned his back on Judaism, the one who does not even consider himself a part of klal yisrael anymore.

But the Maharal of Prague, gives an insight into the four sons that provides food for thought.

When looking at the four sons in the hagadda, it’s interesting to note the order in which they are presented; wise, wicked, simple, the one who does not know how to ask. One would assume that the sons should be listed in order of best-to-worst. If that’s the case, surely it is the wicked son who should be mentioned last?

The Maharal explains that the four sons are a description of four attitudes to attaining understanding. After all, the introduction to the four sons is a praise of the Almighty for giving us the Torah. The four sons are the way in which people attempt to delve into the Torah to gain insight into the meaning of life.

The first son, the chacham, is continually looking for opportunities to understand more. Where others may be satisfied with a simple answer, the chacham strives to gain further clarity. Now, the wicked son does the same thing, but his investigations are not meant to allow for further understanding of how to apply Torah to life, but rather, cynical attempts to disprove Torah thought

and to criticise those who observe Torah mandates.

The tam is usually associated with a lack of intelligence, but according to the Maharal, he is not simple in that he lacks intellectual capabilities, but rather, his simplicity is in the fact that he will only attempt to gain understanding when something really and truly appears out of the ordinary. It takes something particularly curious to peak the tam’s imagination.

The eino yodea lishol – the one who knows not how to ask, represents an attitude that is the most worrying, and poses the biggest threat. He is so indifferent by what he sees in Judaism, that there is literally nothing that moves him to want to understand more.

This approach of the Maharal is particularly eye-opening in an age where it is becoming increasingly more difficult to make an impact on the younger generation. The trait exemplified by this last son is that of apathy.

The wicked son may indeed be problematic, but at least there’s a dialogue. If there’s a conversation then there’s a chance, no matter how slim, that the truth may find a place even in the most cynical of hearts. With the eino yodea lishol, there’s simply nothing that can be said that can inspire.

This is the yom tov where we figuratively pass the torch to the next generation, giving them the opportunity to spread the flame of Judaism.

The only way for us to ensure that they are empowered to spread the message of our heritage is by giving them answers to their questions, and even more importantly, ensuring we encourage them to keep asking questions.


UIZ

TIME

20. What actions do we do on seder night to express freedom?

HAGGADAYACHOL MEIROSH

CHODESHRabbi Shimshon SilkinChazon UK

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One of the more enigmatic passages in the Hagaddah is taken from the Chazal: “Yachol MeiRosh Chodesh… I might have thought that the Hagaddah should already be recited from Rosh Chodesh (Nissan), along comes the Posuk “bayom hahu”, on that day to stress that the Hagaddah should only be read on the actual day of Pesach itself” (Mechilta, Parshas Bo, 17). The obvious question is why might I have thought to read the Hagaddah two weeks before the Yom Tov? Would I have the same

“hava amina” – initial thought – to sit in the Sukkah two weeks before Sukkos on Rosh Hashana? Would I have thought to light the Menorah two weeks before Chanukah? Why do we need a special gezeiras hakasuv to tell us that the mitzvah of Hagaddah only applies on Pesach itself?

In order to answer this problem, let us refer to another question we have raised previously. Of all the eating prohibitions of the Torah none are quite as stringent as that of chametz on Pesach. Technically speaking, whilst not advisable, one could keep non-kosher meat in the fridge and even feed it to one’s pet. Furthermore, if a small piece of treif accidentally fell into the cholent, as long as it was unrecognisable and less than one in sixty parts, the cholent would remain kosher. Chometz on the other hand can never be nullified, nor benefited from, nor even owned. It is as spiritually toxic as anything could be. For this reason, every last crumb is scrubbed out of the house in preparation for Pesach. People have been known to change their light bulbs for fear of some errant chametz that may have found its way into its casing and that may become dislodged on Seder night. And while that may be taking things to an extreme, the lengths families go to rid their property of every vestige of chametz is extraordinary. Yet the reasoning behind its proscription seems minor at best as the pasuk, quoted in the Hagaddah tells us: “And they baked unleavened cakes of the dough which they brought forth out of Mitzrayim, for it was not leavened; because they were thrust out of Egypt, and could not tarry… (Shemos 12:39). In other words, when the Yieden were finally given the green light to escape Mitzrayim, they did so in such a hurry that the dough they had prepared for bread had no time to rise and thus became matza. The entire Yom Tov revolves around this small, seemingly insignificant detail in an otherwise grand story! We do not abstain from foods, nor partake of their opposite, that commemorate the makkos (kosher locust, ice cubes?) or the splitting of the Yam Suf (four glasses of water?) or a myriad of other poignant and critical moments in the story of Yetzias Mitzrayim. Yet this feature – not that they left but that they left in a hurry – defines the entire Yom Tov. Why?

Clearly this feature of the Yom Tov – the middah of zerizus, or alacrity – plays an essential role in the entire story. The geulah was expedited by 190 years. Even in the last moments, Hashem wasted no time extracting the Jewish people from their misery by “skipping over” the doors – an allusion to by-passing the natural order so as to speed up the process (Rav Hutner zt’’l, Pachad Yitzchak). This trait has been manifest in the actions of all the great leaders of

the Jewish people throughout the millennia, beginning with none other than Avraham himself. Countless times we find Avraham springing to action despite his pain, frailty and occasionally, fear. Most fittingly, and perhaps most strikingly, it was on Pesach itself that Avraham busied himself with phenomenal swiftness – Chazal Medrash Rabba, Vayeroh 12) teach us that when the three wayfarers happened upon Avraham, it was at the onset of Pesach. Despite his severe distress from his recent bris miloh, the Torah records Avraham rushing about no less than four times in as many verses – “Avraham hastened… and said ‘Hurry, make cakes…’ and to the cattle did Avraham run… and he (Yishmael on Avraham’s urgent instructions) hurried to carry it out.” Most notably, the cakes, “Ugos” referred to here correspond to the “Ugos matzos” mentioned in the very pasuk detailing the hastiness with which Klal Yisrael left Egypt (Shemos

12:39).

Avraham did not just act with remarkable righteousness – he did it quickly. There was a zest and an energy about everything he got involved with. He didn’t believe in stale actions, he wouldn’t allow things to sit and become stagnant. He threw everything he had at everything he did. He personified the attribute of zerizus.

How does one learn from Avraham? We see great people, successful people all around – the ones always with a spring in their step - where does one acquire that midda of alacrity, that sense of urgency, that fervour of enthusiasm?

Avraham Avinu is called Avraham Ohavi – Avraham my beloved (Yeshaya 41:8). The important word is love. The things we love are the things we get enthusiastic about. It is much easier to leap out of bed on your birthday, pay day or to catch a pre-dawn flight to your holiday than it is on your average grey Monday morning. Avraham was called beloved because he developed a true and

binding love with the Al-mighty; he genuinely craved His Presence in his life – he longed for the relationship. He didn’t become enthusiastic for enthusiasm’s sake – he first developed a deep and profound appreciation for the Ribono Shel Olam; the zeal with which he went about his life was a mere consequence of that. This is the outcome of love: positive energy. For their part, the Jewish people similarly displayed a deep love for Hashem at the time of their liberation – “Go and proclaim in the ears of Jerusalem, saying, ‘Thus says G-d, “I remember concerning you the devotion of your youth, the love of your betrothals, your following after Me in the wilderness, through a land not sown”. (Yirmiyahu 2:2) The celerity with which the redemption was carried out was the manifestation of this overwhelming love for Hakodosh Boruch Hu.

The Ramchal in his epic work Mesilas Yesharim details how a person can arrive at zerizus. In his words “there is no man in any circumstance, poor or wealthy, healthy or sick, who cannot see the wonders and many benefits of his condition… who will not find himself indebted to the Creator. One who contemplates the good things he receives from G-d will surely be awakened to zealousness in his Service…” As the Rambam teaches in Hilchos Teshuva (Perek 3 and end of Perek 10), the road to achieving love of the Al-mighty is through deep contemplation and introspection.

On a more profound level, the Pachad Yitzchok explains that the neshama’s constant drive to rise above nature and all its laws is what propels an individual to take control of time itself, the 4th dimension of existence (see Ramban, Bereishis 1:2, Rambam Moreh Nevuchim 2:30, Sefer Ha’Ikrim Maamar 2:18). The more connected a person is to a transcendent world, the more time presents itself as a concept to be mastered, most acutely through a display of alacrity. It is this characteristic, learned from the mitzvah of matza specifically, that lends the sense of urgency to the service of Hashem all year round. Indeed as it says in the Mechilta (Shemos 12:17) “Guard the Matzos. Not (just) the matzos but the mitzvos – a mitzvah that presents itself, do not let ferment.”

Chazal tell us that zerizus entails not just doing things quickly but also early as the Gemara learns from the behaviour of Avraham again: zerizin makdimin leMitzvos (Pesachim 4a). And this explains why it makes sense to begin the Hagaddah early – even two weeks early – because if there was ever a time in the year to display eagerness and energy it is now – yachol meiRosh Chodesh!

“Yeshuas Hashem keheref ayin”, Hashem’s salvation comes in the blink of an eye. May our own commitment to higher levels of energy bring about a speedy redemption to this long and final Galus.


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TIME

10. How do we reflect the “Leil Shemurim” aspect in things that we do on the Seder night?

HAGGADA

MILLER’S MUSINGS - מתחלהRabbi Shimmy MillerRebbe at Manchester Mesivta

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No one likes to be reminded of their former misdemeanours or a deleterious way of life that they have left behind. So why does the Hagaddah see fit to remind us of our less than perfect past by mentioning that in the beginning we were idol worshippers before we ceased serving false gods and devoted ourselves to the one true G-d? What is the purpose in this harking back to our previous indiscretions?

In order to answer this, the Zichron Avrohom suggests the analogy of a doctor who visits two ill people with seemingly identical symptoms. After discussing their case histories and examining both patients, the doctor informs them of the cost that will be incurred by his treating them. To the shock and dismay of one of the invalids, the sum of money he will have to pay is double that of the other, leading him to question why his fee is so much the greater. In response the doctor carefully explains that although the two ailments may appear entirely alike, there is a fundamental difference between them. “Whereas your friend’s complaints are the product of something he has become infected with from an external source, after studying your family history it is apparent that yours stems from a genetic predisposition to such a malady. That being the case, the treatment of something rooted so deeply in your body from birth requires a more potent and expensive medicine to cure you.”

The necessity to speak of our previously low spiritual level is in fact an answer to why there was a need to redeem us from Egypt in such a powerful fashion, with such miraculous

events that turned nature on its head and demonstrated so vividly Hashem’s absolute control of all of creation. Were it not for our past, perhaps Hashem could have indeed freed us from bondage with far less of a spectacle and still have produced the same outcome. But due to our ingrained natural inclination towards idol worship as a consequence of our

ancestors’ tremendous exposure to such spiritually destructive acts, we needed the power of the “strong hand and the outstretched arm” of Hashem, with all the wonders and judgements that entailed, to rid us of these tendencies and the pull towards the unholy. Each plague demonstrated to us further Hashem’s total dominion over the world and purged us to an even greater extent of the contamination within our souls.

Analysing our own lives carefully, it may become clear that there are aspects of our character that are a result of who we are from birth. It may be a family character trait or an attribute that we have displayed from a very young age. Equally there may be parts of our personality that we recognise as not truly ‘us’, but merely something we have picked up from our social circle and environment. Whichever the case, both must be attended to. If they are positive they must be cultivated and reinforced and if they are negative worked on until they are eradicated. The only difference may be in the intensity with which one may need to set about such efforts. If we know it is an unhealthy feature of our disposition, the one that is part of our nature will require more focus and determination to remove it, whereas if it is a beneficial trait the one that is only acquired through nurture will necessitate greater exertions to maintain. The battle to change our character for the better is one that must be waged throughout our lives, but the more awareness and strategies we can develop to accomplish this mission, the more complete an individual we can become.

May Pesach remove the chametz impurities from our neshamos.

לעילוי נשמת לאה בת אברהם


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TIME

HAGGADA

והיא שעמדהRabbi Simon SchischaHead of Kodesh, Gibraltar Girls High School

16

During the seder, when we reach this paragraph we raise our kos in grateful thanks to Hashen for all the countless miracles He has bestowed upon us in rescuing us numerous times over the generations from all the nations who have attempted to destroy us.

However, if we reflect for a minute on the lashon used, it seems perplexing because with a superficial reading, the Baal HaHaggada seems to be telling us what is it which has stood up to save our fathers and us? It is the fact that שלא אחד בלבד עמד it wasn’t just one nation -עלינו לכלותנוwhich rose up against us to destroy us but עלינו עומדים ודור דור שבכל but in every generation they – לכלותנוrise up against us to destroy us!

Wouldn’t the chances of our survival be made significantly less likely by the fact that they are trying to destroy us all the time? Yet the Baal HaHaggada concludes והקדוש and Hakadosh – ברוך הוא מצילנו מידםBaruch Hu saves us from their hands, implying that it is the very fact that so many nations try to destroy us which is actually the cause of our salvation!

When I was in Yeshiva, I heard the following mashal from one my Rebbeim which will help us answer this question:

There was once a king who had one beloved son who was more precious to him than anything else in the world. He lived in a magnificent palace surrounded by exquisite grounds which was his pride and joy. He had a whole team of guards to secure his palace and of gardeners to tend to the gardens.

Every day he would go on a stroll though a different section of his grounds to inspect their beauty. One day he would walk through his fruit orchards, another day he would take a look at his exotic flowers, on a different day he would stroll through the beautiful lawns with gentle streams meandering through them and he would take immense pleasure from it all.

One day to his shock and horror, he noticed that his beautiful lawns were completely swamped by muddy water. He immediately summoned his head gardener who investigated and discovered that a vandal had blocked one of the streams causing it to overflow and flood the grounds nearby.

The king was furious and immediately summoned the head of his security team to whom he commanded to step up the surveillance of his palace to ensure this would never happen again.

However, the next day as he was walking through his orchards, he was devastated to notice that some of his most rare trees had been chopped down. If this wasn’t bad enough, on the following day he saw many of his exotic flowers had been ripped out of the ground!

The guards were at their wits end, as they had secured every inch of the Palace yet somehow the vandal managed to evade them every day.

When the king saw that the vandalism had not subsided, in fury he ordered for a royal decree to be promulgated that whoever is caught vandalising his grounds will be punished by having a massive rock thrown on him – in essence meaning he would be sentenced to death by stoning.

With the beefed up security presence, it wasn’t long before the vandal was caught. The guards almost fainted when they saw who it was – it was the one thing which was more precious to the king than anything else in the world, his most beloved son – the prince!

They had no choice but to inform the king of this devastating news, knowing full well that there was no revoking of his royal decree in which he had sentenced his own son to death!

The king was absolutely devastated when he heard who the vandal was and pleaded with his most trusted advisors to take apart every word and letter of the decree to see if anything could be done to save the prince. After many hours of deliberation, they returned to him with the incredible news that they had found a legal loophole which would save his life!

They informed the king that the decree didn’t actually say the words that the vandal was to be killed. All it said was that a massive rock would be thrown on him, which by default meant he would die. However, they explained, there was nothing in the wording which stopped them from smashing up the rock into hundreds of smaller rocks, stones and pebbles and throwing them on the prince one at a time.

Some of the rocks would be larger, others smaller, some sharper some smoother, some would injure

him more than others, but every single one would have to be thrown at him. He would emerge with broken bones and a battered body but he would survive...

This is exactly what we are saying in vehi she’amda. After the cheit ha egel, Hashem decreed that He would destroy the bnei yisrael. As the pesukim in parshas ki sisa teach us, Moshe pleaded with Hashem to rescind His decree. After sufficient prayers, Hashem did relent but only to a certain extent as the decree had already been made and therefore had to be brought to fruition somehow.

In order to save us from total destruction, Hashem tells Moshe פקדי וביום - which Rashi explains to mean; and on the day(s) that I punish ,ופקדתי עלהם חטאתםthem for their other sins (in the future), I will also punish them for their sin of the egel hazahav. He continues to explain that there is no punishment which bnei yisrael. have received over the generations which doesn’t have as part of it, also for the cheit haegel.

With this we can now understand the words of vehi she’a,da. What is it which has saved us from annihilation? It is the very fact that instead of allowing one nation at one time to rise up against us to wipe us out - which would have resulted in our complete destruction, instead Hakadosh Baruch Hu spread out our destruction over the generations – and it is exactly this way that Hashem has saved us from being (completely) destroyed because the extended period allows us to rebuild and strengthen ourselves after each difficult time.

Each one of the tragedies that has befallen our nation over the years has been one of those rocks and pebbles which Hashem in His kindness spread out over thousands of years. Yes, some of them have been very large and sharp, yet others smaller or smoother, but nonetheless they have still hurt us. However, it was this which has ultimately ensured we would continue to exist and thrive as ‘ה’s beloved people.

May we be zoche speedily in our times that Hashem‘s pile of stones should be exhausted and we should not know suffering anymore with the coming of Moshiach, bimhera biyameinu.


UIZ

TIME 17. Is there a difference between the mitzvos of matza and chametz during the days of

Pesach?

HAGGADA

THE TEN PLAGUESRabbi Daniel FineMaggid Shiur, Aish Gesher and author of Journey through Nach

17

דם

חושך ארבהברד שחין מכת

בכורות

דבר ערוב כינים צפרדע

The following is mainly taken from the Me’am Loez, seasoned with some other sources too.

Although many deeper ideas have been put forward, the basic purpose of the plagues was to show Hashem’s mastery over all the elements of the world: water, land, sky, animals and people. Each plague also punished the Egyptians for their acts of cruelty to the Bnei Yisrael. There is a machlokes between Rabbi Yehudah and Rabbi Nechemiah in the midrash as to whether each plague lasted for 7 days or 24 days.

1) Dam (blood) - Rabbi Nechemiah says that all forms of water turned into blood. Even saliva turned to blood, and the Egyptian idols filled up with blood too. In addition, the Egyptians’ clothes were stained by their beds having collected blood. Bnei Yisrael became wealthy by selling water to the Egyptians.

The plague of blood punished the Egyptians for banning Jewish women from immersing themselves in the mikveh, as well as for throwing the Jewish babies into the river. When Pharaoh’s magicians copied this plague by creating their own blood it was only an optical illusion. They never created real blood - the fish in their

‘blood’ did not die.

2) Tzfardeya (frogs) - even a cup of water which an Egyptian was holding filled up with frogs. The frogs managed to break through walls to get into people’s houses. They even went inside some people’s bodies and made them impotent, as a punishment for banning the Bnei Yisrael from having children. According to Rabbi Akiva there was one giant frog which split in two, and each subsequent frog would split in two when struck, until the land was full of them. Why did the Egyptians continue hitting them? The Steipler Gaon answers that anger completely circumvents logic. The word tzfardeya comes from the Aramaic words tzafra and da (meaning ‘morning’ and

‘know’) for the frogs had croaking shifts, and it would be clear to all when morning had arrived because the night-shift frogs stopped croaking and handed over the baton to their morning-croaking colleagues.

The plague of frogs punished the Egyptians for preventing Jewish women from giving birth - Jewish women had to give birth in secret and could not scream to alleviate their labour pains. Therefore, the Egyptians themselves were disturbed by the incessant croaking (screaming) of the frogs. This was also a punishment for the cries of Bnei Yisrael after seeing their babies mercilessly thrown into the river.

3) Kinnim (lice) - there were either 14 or 24 types of lice which wreaked havoc in Egypt, and the smallest one was the size of a chicken egg. The lice attached themselves to the bodies of the Egyptians so tightly that even showering did not remove them. This plague punished the Egyptians for forcing the Bnei Yisrael to sweep the dust off the streets, as well as for not allowing Bnei Yisrael to shower.

4) Arov (wild animals) - many different types of animals came to Egypt for this plague, and even those which would not normally live together made peace with each other to bombard the Egyptians. The Egyptians realised that the animals did not attack the Jews, and began asking Jews to escort them wherever they went. However, the animals were given the capability to discern between Jews and Egyptians, so they still attacked the Egyptians. When the Egyptians saw this violent herd of beasts approaching they closed their doors and windows to make sure that they could not enter their houses. Therefore Hashem sent some form of sea beasts to break open the houses and expose the Egyptians to the marauding herds. Many Egyptians were killed by the wild animals.

This plague punished the Egyptians for sending Bnei Yisrael out into the forests to trap wild animals so that the animals would attack them. It was also a punishment for Pharaoh’s mass slaughter of 300 Jewish babies in order to bathe in their (mixed together)

blood when he contracted tzaraas. Finally, the mingled herds of all different animals punished the Egyptians for their widespread sexual immorality and adulterous practices; the society was one of over-mingling.

5) Dever (animal epidemic) - the domesticated Egyptian animals died in this plague. No Jewish cattle died at this time, and even animals which were dying anyway survived for the duration of the plague so that it would be clear that the plague did not affect the Jews whatsoever. This plague punished the Egyptians for forcing Bnei Yisrael to shepherd their herds for obscenely long hours in order to give them no opportunity to have relations with their spouses in order to procreate. It also punished the Egyptians for

stealing the Jews’ cattle.

6) Shechin (boils) - the boils suffered by the Egyptians included tzaraas, and took up residence on every part of the Egyptians’ bodies, so much so that it became too painful for them to bathe. Pharaoh’s magicians actually died from these boils, for it was upon their advice that the Jewish babies were thrown into the river. This plague punished the Egyptians for forcing the Jews to clean the Egyptians in the bath. Furthermore, as a punishment for intentionally preventing the Jews from having babies, these boils prevented the Egyptians from having relations with their spouses.

7) Barad (hail) - the hail miraculously contained both ice and fire. Moshe warned the Egyptians of the plague of hail and told them to bring their belongings indoors. Although Pharaoh sent messengers ordering the Egyptians to leave everything outside, some people feared

the word of Hashem more than that of Pharaoh (Meshech Chochmah). In fact, Hashem made the hail fall only in outdoor areas - it did not fall on anything covered by a roof (Brisker Rav). When the Egyptians saw that their cattle was doomed they slaughtered their animals, hoping at least be able to eat them. However, as they were carrying the animals home on their backs to eat, huge birds came and snatched the carcasses from their owners. The Egyptians who did stay outside were frozen to death by the hail’s ice and then burnt by its fire.

This plague punished the Egyptians for forcing the Jews to plant gardens and vineyards. Additionally, because the Egyptians stoned the Jews and made them cry out in pain, they were pelted by hailstones and shaken by the loud booming of the thunder.

8) Arbeh (locusts) - all seven types of locust took a trip to Egypt to devour the Egyptian crop for this plague. Normally, locusts do not enter houses, but the locusts in this plague knew no bounds - they went into houses too. This plague punished the Egyptians for forcing the Jews to attend to their fields.

9) Choshech (darkness) - normal darkness does not have an existence in and of itself; it is simply an absence of light, but the plague of darkness was a new creation, a tangible form of darkness which could not be removed by lighting candles (Sforno). The plague was even more painful because no Egyptian helped his friend out (Chidushei HaRim). More than that, it cut the Egyptians off from their material possessions, which formed the basis of their self-image (Rav Lippa Rabinowitz). During the final three days of this plague the darkness was so thick that it stifled movement. The Bnei Yisrael were unaffected by the darkness; they had light wherever they went.

This plague punished the Egyptians for forcing the Jews to work late into the night, as well as forcing them to hold torches for them in the streets at night.

10) Makkas Bechoros (the plague of the firstborns) - all Egyptian firstborns died in this plague. Since many children were born as a result of adulterous relationships, many Egyptians found out who their real children were in this plague. Why is makkas bechoros the only plague which has the prefix ‘makkas’? The Midrash (quoted in Tosafos Shabbos 87b) notes that when the firstborns heard Moshe’s warning about the imminent plague of the firstborns, they rebelled against Pharaoh to try and force him to let the Jews go free, and many firstborns died in this rebellion. It is this rebellion that we hint to with the extra word ‘makkas’ (Birkas Chaim).


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TIME 1. How many mitzvos are associated with Pesach and how many of these can we do

nowadays?

Rabbi Yonasan RoodynJFT, Oneg Shabbos Editor in Chief

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The Parsha of Korban Pesach occupies a central position in the themes of the Yom Tov, however being that it is not currently part of our Pesach experience, some of the ideas are far from us. Rav Shimshon Raphael Hirsch zt’’l in his commentary to the Chumash explains the how all the details and halachos of the korban express important and powerful messages to Klal Yisrael both then and now.

Since the Egyptians worshipped the sheep, the Bnei Yisrael were told to take a perfect one and tie it up for four days. This gave ample time for the Egyptians to be fully aware of what was going on in front of their eyes. The sight of their god tied up and of the Bnei Yisrael sharpening their knives and preparing their roasting spits must have been too much to bear, yet the Egyptians left them alone and said nothing. Through slaughtering the korban, roasting its meat and eating every last morsel, the Bnei Yisrael gained their emotional and spiritual independence whilst still firmly on Egyptian soil.

Only once they had been able to stand up to their captors and defiantly assert themselves could they go free physically. Had they failed to do so then it is safe to assume that they would have obediently returned to Egypt as soon as they saw the Egyptian forces pursuing them at the Red Sea. Put simply, the message of the Korban Pesach is that physical freedom is merely an empty shell if it is not accompanied by inner freedom.

Rav Hirsh explains in great detail how every part of the Korban Pesach service was in fact building a new society, a model society based on Divine truths, even before they had left Egypt.

Rav Hirsch explains that the pasuk ‘And I shall take you to be a nation for Me’1 defines objective of the Exodus. Hashem was not just interested in simply creating a religious community to serve Him, rather He intended to create a people, a state and a society.2 The goal of the redemption was therefore a state whose whole social existence would be rooted in Hashem’s will, fashioned by Him and dedicated to Him. The Korban Pesach was the foundation stone for this state. The people with whom Hashem built this state were slaves, as such they had no personality and no property. By giving them the mitzvah of Korban Pesach on the tenth of Nissan, Hashem was conferring upon them both personality and property.

Through permitting one individual to take a lamb and slaughter it on behalf of others through the legal principle of shlichus, Hashem was declaring that all are equal before him and the Law. This is because the Gemara states that shulcho she adam kemoso, a man’s emissary is like himself3. This stood in stark contrast to the hierarchical structure of Egyptian society where the lower classes were lorded over by the upper classes.

Man’s right to independence, equality, freedom and private property, ties of blood kinship and free choice, which gather people together and separate them into distinct households –is the foundation of the state built by G-d.

Rav Hirsch explains that family dynamics work in two directions, ascending and descending and both are relevant to the details and message of the Korban Pesach . Ascending ties are those that bind children to their parents, uniting even married children who may even have children of their own around the parents and great grandparents in one single beis avos. Descending ties bind parents to their children, where the children establish homes of their own offspring, even as parents had lived for them and will continue to live on through them.

In the structure that Hashem is building for His new state, even ascending family ties are based on free will rather than compulsion. The halacha permits self-determination in the formation of household units for the Korban Pesach, and

1 Shemos 6:72 Shemos 19:53 Kiddushin 41b based on Shemos 12:6

adult children are not automatically considered to be part of the family unit unless they actively give consent.

Having established the importance of the family unit in the newly formed free society, Rav Hirsch goes on to explain how those families join together to one another to form the ideal Jewish state.

In other state-building systems it is considerations of necessity that bind people together, such as mutual need or weakness. The fact that we people each other means that it serves their interests to help others, as they in turn will be helped by others. This is essentially a social contact theory based on self-interest.

The Divine system of state building is also based on mutual need but from another angle entirely. This is a need that comes from abundance, a need to do ones duty as the pasuk says, ‘If the household is too small for one lamb, then he and his neighbour who is close to him should take according to the added number of souls…4’ In the Torah’s system of state building, it is not the poor who need the rich, but the rich who need the poor. The one whose household is too small to take in the blessings G-d has bestowed upon them has to seek out his neighbour so that he can provide him with additional people to benefit from the abundance.

Put succinctly, Hashem can provide for the poor without the rich, but without the poor, the rich cannot achieve life’s purpose. In the Jewish state, it is not considerations of personal need, but rather a sense of duty and mitzvah that joins households into a community.

It is the society that is joined by tzedaka that becomes the national structure referred to in the pasuk as Kahal Adas Yisrael.5. Yisrael is the national entity. Eidah refers to the independent individuals who are responsible for the fulfilment of the nation’s mission, the community. Kahal refers to the higher echelons of society, those who take responsibility for leadership and government. These three groups are immortalised by the halacha derived from this phrase that the Korban Pesach must be slaughtered in three groups.

It is at this moment of the birth of the nation that each individual has to see themselves, their family, their community in a relationship with Hashem that depicts them as a שה, a sheep. They are to dedicate themselves to being ‘The sheep of His flock’6 and accept Hashem as their Shepherd7. From this point on, this becomes the most comprehensive and lasting view of our relationship to Hashem and His relationship to us, as shall be explained.

The offering of a sheep is not limited to the Korban Pesach. The Korban Tamid, the daily offering in the Beis HaMikdash is comprised of a sheep in the morning and a sheep in the evening. Rav Hirsch contends that this is actually a continuation and reiteration of the moment when Israel set out on its national path through history with the Korban Pesach . The Korban Tamid is therefore reaffirming the message that we are like sheep, submitting to leadership of our Shepherd, Hashem.

The Jewish ‘lamb’ is far from being a sad, meek little creature that bears the troubles of the world on its shoulders, allowing itself to be taken like to the slaughter without offering any resistance. The Jewish lamb is whole in body, full of vigour and has the freshness of eternal youth. We, Hashem’s flock are meant to be complete and independent. At the same time, we must remain forever young, never imagining that we have outgrown Hashem’s guidance and direction.

It is interesting to point out that one may bring sheep or goats for the Korban Pesach , both of them being included in the species of ןןן. A goat, known as an ןןן generally shows greater independence towards the outside than a sheep does, its very name being derived from the word ןן, meaning strength. The goat assumes an outward posture of defiance showing his horns to every stranger, but to his shepherd he is as obedient as the sheep.

The lamb was to be kept for inspection for four days, during this time they were meant to focus their attention on it and guard it against any blemish. In order to qualify as being acceptable for a korban it needs to be tamim, perfect in all its aspects. This total commitment is a key aspect of our relationship with Hashem, as evidenced by the precondition of the covenant with Avraham where he is told,

‘walk before Me and be tamim, perfect’8.

4 Shemos 12:45 Shemos 12:66 Tehillim 100:37 Tehillim 23:18 Bereishis 17:1


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TIME

2. What are the mitzvos of the seder night?

THE KORBAN PESACH – DIVINE LESSONS FOR THE “START-UP NATION

HAGGADA

At the conclusion of the four days, the lamb was to be slaughtered during the afternoon of the 14th of Nissan, during the period of time known as bein ha arbaim9, which literally means ’The two times when day and night mingle’. This is the time span between the moment when the sun has passed its strongest point and the moment of nightfall. The timing here is incredibly significant. This marks the point of separation between the 14th of Nissan, which was still part of the era of slavery and the 15th which was the day of deliverance and freedom. Although the 15th did not begin until nightfall, its twilight could already be discerned in the afternoon.

The moment that marked the deliverance of Israel from their external oppressors and of their internal appointment to their new role as Hashem’s people was a crucial one. It was specifically at this time that Klal Yisrael put itself in every respect, at the disposal of Hashem’s guidance, we truly became His flock. In order to achieve this, they perform the act of shechita which symbolises their readiness to completely give up the lifestyle they had been living until this point.

The idea behind the shechita is relinquishing one’s former existence, however this itself never means annihilation, rather this is an essential requirement for a higher level of existence. The blood that is shed is immediately taken up and received for a new and higher existence through the process of kabalas ha dam (collecting of the blood). Whilst this is true for all korbanos, this is most certainly true for the Korban Pesach , which is slaughtered only in order to be eaten by those who are registered for it and who have symbolically nullified their existence and surrendered themselves to Hashem.

Rav Hirsch explains that the point of freedom is to have the free use and enjoyment of one’s own personality. The free person is able to use all of their physical energies and mental abilities for their own purposes. This alone gives the ego its personal worth and confers upon the individual his physical and spiritual self as his own domain over which he alone may rule. It is because of this, that it is so important that the Korban Pesach be eaten by those who are registered on it. The animal symbolises their personalities before the act of offering and the offering itself represents the nullification of their own existence and total commitment to Hashem. Eating the Korban Pesach symbolises the freedom and independence that the People of Israel attain by devoting themselves totally to Hashem.

Through eating the Pesach they regain their own selves after having been slaves, absorbed and lost in the personality of the master. Slaughtering it for an unregistered group would imply outright enslavement and slaughtering it for people who were not going to eat it would imply self-sacrifice without regained independence.

However Hashem did not seek to build a nation of free individuals. Klal Yisrael is to be built on households, formed by blood ties or free choice. Only within the framework of the family, formed by the will of its members, can the individual find gratification in his own personality. This is symbolised by putting the blood on the doorposts and the lintel of the house in which the lamb is to be consumed by the same people who offered it.

The doorposts and lintel represent the entire house. The home is comprised of two elements, social insulation vis-à-vis society and physical insulation against the

9 Shemos 12:6

forces of nature. Social insulation is signified by the doorposts, the word mezuzah being related to the word zuz to move, namely to control the flow of those who enter and exit. The lintel in Hebrew is a mashkof, related to the world lehashkif, to look down from above10. This represents the root which provides protection against the forces of nature.

When the slave becomes a man, a father and a son, in the family of his own, he receives legal and physical protection from Hashem as represented by the mezuzos and mashkof. First, however he must completely devote himself to Hashem,

surrendering to Him his whole former essence, as represented by the slaughtering of the Pesach. Only then can he find gratification in his own personality as represented by the eating of the Pesach.

This is symbolised by the blood of the lamb on the doorposts and the lintel of the house in which then is to be consumed. It is not the walls that protect the person from the hostile human elements nor is it the roof that protects him from the hostile elements of nature. Rather it is Hashem who between the walls and under the roof, protects those who devote themselves to Him.

On this night of freedom, the Jewish people are given back the lives that they offered up. However they have to eat the lamb roasted directly over the fire with matza and maror. The matza in this case

symbolises enslavement. As we say in the haggadah, “This is the bread of affliction that our forefathers ate in Egypt”. As slaves, they were never given time to allow their bread to rise, the taskmaster’s whip and the breathless rush of non-stop toil meant that they could only ever bake their break in a speedy fashion, resulting in matza. The maror obviously symbolises another element of the slavery, the fact that the Egyptians embittered our lives. It was bad enough that we had to be slaves, but the harshness with which they treated us compounded the slavery and took it to a horrific level of cruelty.

Rav Hirsch suggests that the method of roasting the Korban Pesach refers to a third aspect of our slavery, the fact that we were strangers in a foreign land. The Korban Pesach is to be roasted on a spit11, suspended in mid-air, with no foundation or firm ground beneath its feet. Thus, at the moment when they gained freedom, they eat the Korban with these three elements to make them aware that even at this momentous time they were still slaves and only Hashem could grant them freedom.

The Korban must be fully roasted and cannot be cooked with water12. This gives us the message that we receive our freedom completely from the Hand of Hashem, with no added human assistance required. This freedom is received all at once, hence the need to totally consume the offering and not leave any over. Slaughtering it without eating it would represent the destruction of life without regaining it on a higher level.

All of these messages were relevant to the night of the Exodus and many of them were recalled annually when the Korban Pesach was offered up in the Beis HaMikdash and consumed in Yerushalayim.

May we experience this elevated and sublime experience speedily in our days.

10 Devarim 26:1511 Shemos 9:1212 Ibid.


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TIME

21. What else happened on Pesach and we should do something to celebrate it?

HAGGADA

WHY THE FOCUS ON MATZAH?Rabbi Zvi GefenAish UK

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One of the most confusing aspects of the Seder is Matzah.

We start off saying “ha lachama anya” this is the poor man’s bread that our forefathers ate in Egypt. We break it, put aside some for late just like a poor man who eats a bite of food and puts aside the rest for later, as he doesn’t know where his next meal is coming from.

Later on in the Hagodda we say “Matzah Zu” this matzah is because we didn’t have time to eat matzah when we were leaving Egypt.

So what is it? The poor man’s bread or the bread we made when we were in a hurry to leave Egypt?

The answer is – it’s both; How?

Why was matzah the poor man’s bread we ate in Egypt. Why didn’t the Jews eat some chametz?

The answer which I heard from my Rebbe, Rav Berkovits is that lechem Oni doesn’t just mean bread of someone that doesn’t eat because of the practicalities. Rather it’s a state of mind. The situation of the Jewish people during the shibud mitzrayim was torture and dehumanisation. The Egyptians turned us into dirt. At that state people don’t feel like living.

Depression is dangerous and can affect a person’s physical health. People who are depressed don’t feel like eating. They aren’t interested in anything elaborate. They have lost their appetite.

So what does lechem oni mean? This is the food of those who don’t care about what they eat. The Jews just took some dough, threw it into the oven, ate it and it didn’t matter to them how it tasted. That was the state of the Jewish people during the hard times in Egypt.

The purpose of going through the slavery in Egypt was to systematically pull us out of the physical world. We would begin to live on a higher plane, less connected to olam hazeh than the other nations of the world.

Then came the second half; the ten plagues and leaving Egypt

So why didn’t they throw a party, make a l’chaim: welcome back to the world where you can enjoy the good food, drinks and a nice holiday?

No, that wasn’t the plan. We were in a rush, we left with chipazon. The feeling was “Leave me alone with an elaborate meal. We got something more important we are now leaving

Egypt”.

There are two kinds of people that don’t have elaborate meals. The highly successful and highly unsuccessful. The depressed can’t be bothered. And the successful – they don’t have the patience. They don’t have time for the bread to rise

We didn’t have time for the bread to rise. We were heading to Kabalas Ha Torah. We were heading to Eretz Yisrael.

Pesach best expresses what a Jew is. The physical, mundane world isn’t where

our heart is. We have no part there. When we discover what we are really here for doesn’t play a role. We feel alive when busy with ruchinyus matters.

Chametz isn’t for us. Of course we like to eat. It seems that so much of being Jewish is food. But we have the choice when we eat, is it lechem oni or we are too busy with higher matters to care what we eat chipazon.

When you eat Matzah what are you supposed to feel?

Most importantly that we aren’t interested in better gashmiyus. We are too busy. We have so much more important things to live for then wasting our time on gashmius as a value in itself.

The secret of Matzah is that a Jew isn’t into elaborate materialistic things for its own sake. The whole week of Pesach is a drastic change of lifestyle, bread which is a staple is replaced. It’s a vacation, a change of environment. Everything is different. The house is chametz free. After Pesach it’s like coming back to a new house.

For a week we have the mindset of Matzah. Our lives are precious and there is a higher purpose in life.

This is the essence of chag hamatzos.

Enjoy them!


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TIME

18. If chametz is such a terrible food then why not prohibit it throughout the whole year?

HAGGADA

MAROR – THE ELUSIVE VEGETABLEDayan Binyomin EcksteinBelzer Dayan

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One of the prime components of the Seder Table is maror, which has pride of place on the Seder Plate, actually taking up two places on this regal platter. The mitzva of eating maror is Torah ordained only when eaten together with the Korban Pesach, and until the Beis Hamikdash is rebuilt we eat maror as a Rabbinical ordinance. In this article we would like to discuss which vegetable is actually classified as maror and whether there is any particular vegetable which is universally agreed upon as being the correct vegetable to be used.

The Mishna [Pesachim 39] enumerates the vegetables that can be used for the mitzva in the following order: Chazeres, ulshin, tamcha, charchavino and maror, [our Mishna actually lists ulshin in fourth place however the Shulchan Aruch has the list as mentioned here and from the order of the description given in the Gemara it would seem that the listing of the Shulchan Aruch is the original list. This is not an academic matter because the Shulchan Aruch states [573:5] that the listing is in preferential order]. The Gemara says mitzvah bechazeres and what is chazeres? Chassa. Explains Rashi, that it is what is known as Lettuga, which we know in English as lettuce. This is the opinion of most Poskim as explained at length in Chacham Tzvi [119] and most other Acharonim, and is actually used by most Kehillos for the mitzva. The Chok Yakov notes that in the science books of his time there was mention of 7 types of lettuce, in today’s encyclopaedias 100 different types of lettuce are listed!

Our lettuce is not bitter at all, and yet the Beis Yosef states explicitly that even though it is sweet tasting nevertheless it is the preferred vegetable. The Shulchan Aruch Harav explains that what the Gemara notes as תחילתו מתוק מר means that if left in the ground it will turn bitter, and the Chinuch וסופו explains that the bitterness is in the root. However the Chazon Ish [124] argues that as our lettuce is sweet it cannot be what the Torah means as maror, and one should not use it for the mitzva. A further problem is that as mentioned there are many many different types of lettuce, and how can anyone be certain that the type now grown commercially is the same as what was around in the times of Chazal.

The Mogen Avrohom defers to the opinion of the Levush who says chassa is actually what is known in Poland as Zerzich. This is what is commonly

known as cress. This was the minhag of the Rebbes of Belz to use cress for maror, which they watered themselves in the run up to Pesach. Use of cress was also the custom of Harav Chayim of Volozin [as mentioned in Kesser Rosh]. It should be noted that use of cress on any Shabbos or Yomtov is only permitted if the cress has been removed from the soil before the advent of Shabbos/Yomtov.

The second choice is Ulshin which the Gemara translates as הינדבי and the Mogen Avrohom brings three translations, Korbil, Kruspala in Arabic and

Hundive in Spanish. The Chacham Tzvi mentioned previously states that one who cannot obtain lettuce should purchase what is known in Hamburg and Amsterdam as Endives as this is Ulshin mentioned in the Gemara. There are those who use chicory for Morror as they say it is part of the endive family. However both Rabbi Rakov zt”l of Gateshead and Rabbi HD Padwa zt”l of London said that it should not be used as this was not cultivated in the times of the Chacham Tzvi and therefore we cannot be sure that this is what Chazal refer to.

The third item in the list is Tamcha and once again the Magen Avraham brings a few translations with many Poskim saying that it

refers to Chrayne-Horseradish, although there are other Poskim who disagree. Nowadays in the Israeli Shuk horseradish is sold under the name Chazeres and that is definitely incorrect. There is a major argument amongst the Poskim on the correct method of eating horseradish. Some say it should be eaten ground otherwise it is impossible to eat a kezayis due to its strength, while the Chavvas Daas and Bnei Yisasschar say that one can only fulfil the mitzva if it is eaten whole.

So far we do not have any vegetable that we can say with certainty that it is the correct one, and the last two mentioned are not sufficiently described by the Poskim to be able to give an opinion on.

The Taz and Magen Avraham both mention that the custom was to use the leaves of the chrayne for marror and the root for koreich. I always had difficulty with this as the chrayne sold in the greengrocers have tiny leaves. However, having once planted the head of the maror left over from the Seder Plate I now understand this. Horseradish actually grows with extra-large leaves and these have a bitter taste, not sharp, and one can easily eat a kezayis without needing to grate it. I would suggest that if one could obtain these, this would be a species which although not first in the list nevertheless with it one could fulfil the mitzva according to all poskim.

However one must remember that Pesach is all about mesorah, carrying on traditions given over from father to son over the generations. Everyone should continue to use the vegetable that his family has always used, and this article is only meant to give one a very brief overview of the different opinions להגדיל תורה ולהדירה

May we be zoche speedily to the day when Korban Pesach will once again be offered up and the mitzva of maror will revert to its former glory במהרה בימינו אמן


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TIME

15. How many miracles happened at the splitting of the sea?

HAGGADA

SHULCHAN ORECH Rabbi Yoni GolkerLimmudei Kodesh Teacher, JFS

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Chazal teach us that a table represents a mizbeach and the food on it is a compared to the korban. When Yaakov Avinu prepared the meal for Yitzchok Avinu, before he received the brachos, Yitzchok asked Yaakov how you were able to prepare the food so speedily? Yaakov responded, “because Hashem your G-d prepared it for me.”

The Medrash explains that Yaakov was suggesting a kal vechomer; When Avraham was at the akeida, Hashem made the ram appear instantly “Avraham lifted his eyes and behold there was a ram” so how much more so, would the Al-mightly prepare food to be actually eaten! (Bereishis Rabbah 65.19) From here we can deduce that food, eaten correctly, in accordance to Halacha, is considered holier than a sacrifice.

It is important to recognise that this stage of the seder is not simply a “half time” break, rather it is actually an opportunity for kedusha, and closeness to Hashem. For some, Shulchan Orech is the highlight of their Seder, they begin the evening exhausted after a day of preparations and as it gets later and later, they start to get hungrier and hungrier. It is therefore sensible to plan that day and eat lunch so you do not enter the seder unable to focus, hoping the raddish of karpas will see you through the evening!

One of the unique aspects of the Seder is that we interrupt the saying of hallel with the meal and then continue after we

have benched. Why is that? The Netziv explains as follows: The purpose of going out of Egypt was to receive the Torah. With the Torah we gain the ability to serve Hashem not only through “spiritual” means, such as Torah study and prayer, but through “physical” mitzvos as well, such as marriage, enjoying Shabbos, eating matza, and the korban pesach. We

specifically eat in the middle of hallel on Seder night, in order to praise Hashem for sanctifying and elevating our physical existence. Even “mundane” things like eating are elevated when we do them in the service of Hashem. This central idea to all of Yiddishkeit is personified with Shulchan Orech during the seder, doing a physical action in the midst of a spiritual journey.

Shabbos and Yamim Tovim are all defined by a festive meal. At these meals, we make kiddush over wine, wash hands and make a blessing over challa (matza on Pesach), eat meat and fine foods and recite Birkas Hamazon. Rabbi J.B. Soloveitchik zt’’l suggests that this seder meal is different in its own way. If it were ‘just’ a meal, it would not need its own step of the seder. He makes the same argument for “kadesh”, which is not JUST kiddush, but also the first of the four cups of wine. In practice, we wait to begin our sedarim until nightfall, because even though regular kiddush can be made earlier, the four cups must be drunk when it is definitely night. So too, the seder meal is not just a meal, but part of the experience of the liberation and even of the telling of the story. Rambam writes: “when one feasts [on that] night, he needs to eat and drink while he is reclining, in the manner of freedom.” In other words, he also thinks that the meal is part of the seder re-enactment itself (and therefore one must lean) and the telling of the story should continue.

Bete’avon, enjoy your meal!


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TIME 19. Why is chametz stricter than other forbidden things during the year – it is forbidden

even the smallest amount?

HAGGADA

KOS SHEL ELIYAHURabbi Sholomo KatankaKollel Choshen Mishpot Golders Green, Machon Moreshet Ashkenaz

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Mesorah or tradition plays a major part of Yiddishkeit, the Rama (c.1530-1572) countless times writes Nohagim We have the custom... On seder nights we celebrate our family minhagim like no other time of the year. An exciting moment of the seder is when Eliyahu Hanavi briefly visits us. The opening of the door before Shefoch Chamascha is mentioned by the Rama (O. C. 480:1) in the name of the Mahari Brunna (c.1400-c.1480), the reason he gives is that it shows our belief that tonight is leil shimurim, a night that Hashem is guarding us and through this conviction we will merit the coming of Moshiach and see our enemies destroyed.

Mysteriously the idea that we welcome Eliyahu Hanavi into our homes at this point and that he drinks the special kos that we have prepared for him is left unstated, it is not found in the Gemara neither is it mentioned in the Rishonim nor in the Shulchan Aruch or in early haggados. Famously the Maharal of Prague (c.1525-1609) tackles the sofek that we find five expressions of deliverance, (1) vehotzesi (I will take you away from your forced labour), (2) vehitzalti (I will free you from their slavery), (3) vegoalti (I will liberate you), (4) velakachti (I will take you to Myself as a nation) and (5) vehevesi (I will bring you to the land), but only four parallel cups of wine. He suggests that the leader of the seder should drink the cup of Eliyahu Hanavi, the fifth cup, to correspond with vehevesi (Divrei Negidim, Tiferes Yisroel). This was the earliest

known reference to the Minhag of Kos shel Eliyahu. This idea is also mentioned by Rav Moshe Chagiz (1671-1750) in Sefer Birchas Eliyahu (p.55).

In 1985 Machon Yerushalayim printed for the first time a manuscript which was part of the Montefiore collection (no. 146), the chidushim of the Rishon the Maharaz Binga - Rabbeinu

Zalman Halevi of Bingen (d.c.1472), a talmid muvhak of the Maharil (c.1365-1427). We find he discusses the kos shel eliyahu (vol. 1, p.195, siman 11): ”On the nights of Pesach people pour a special cup and place it on the table saying that it is the cup of Eliyahu”. The first posek to bring this minhag is the Chok Yaakov, written by Rav Yaacov Reisha (1670-1732).

The great Dayan of Frankfurt Rav Yosef Han Noirlingen (c.1570-1637) praises the minhag of his time that a sketch or dummy

of Eliyahu was poised near to the door and it was made to fall into the house upon opening the door for shefoch chamoscha, he writes that it reminds us of Moshiach’s coming (Yosef Ometz no. 788), on the other hand the Rav of Worms the Chavos Yair, Rav Yair Chaim Bachrach (1628-1701) was familiar with this idea but was very unhappy with it he calls it vulgar and a farce (Mekor Chaim 480). Some even dressed up as Eliyahu and walked through the door!

There are families which customarily pour the Kos shel Eliyahu before the seder starts, while others prepare it just before the door is opened. Some fill it in four stages, a bit each time everyone else fills their cup. The Aruch Hashulchan mentions that some of stand up and say boruch haba (O. C. 480:1). Many mention that Eliyahu and Moshiach are coming, we know that just saying the name of Eliyahu will frighten and get rid of the mazikin or evil spirits (Hagahos Minhagei Vormisha vol. 1, p.86-7, siman 77). Some even prepare an empty chair for Eliyahu. We find that a large cup should be used (Siddur Yaavetz, Minhagei Chasam Sofer).

However you and your family prepare for Eliyahu’s visit to your seder, we are all mispallel with that uplifting which has been melody used for hundreds of years by our ancestors: Kel benei, Kel benei, benei beischa bekarov – Hashem build your house soon.

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

1. There are sixteen mitzvos that are associated with the korban

Pesach that we cannot do nowadays. We can do three positive

mitzvos: dispose of our chametz on Erev Pesach; eat matzos

on the night of Pesach; tell over to our children the story of

Yetzias Mitzrayim. There are five negative mitzvos: not to eat

chametz after midday on Erev Pesach; not to eat chametz all

seven days of Pesach; not to eat mixtures of chametz all seven

days of Pesach; not to see and not to find chametz in your

possession for the duration of Pesach.

2. On the first night of Pesach there are two positive

commandments required by the Torah with an additional

three mitzvos added by the Rabanan, Sages. The two positive

Torah mitzvos are the eating of matza on the first night of

Pesach and relating the story of the exodus from Egypt. The

three additional rabbinical mitzvos on this night are the

drinking of four cups of wine; the eating of the maror, bitter

herbs; the reciting of the Hallel (Psalms of praise).

3. The reality is that all things are miraculous only that we do

not see it living in a world of teva, nature. Therefore the real

order is what happened on Seder night.

4. To name a few: four cups; four questions; four sons; four

expressions of redemption. The idea of four expresses

separation and spreading out, seen in the four directions.

This idea expresses galus. However, the four expressions of

geula come to bring us back. This is reflected in the question

and answer format, see answer 12.

5. Hashem performed miracles for the Jews. Each party calls the

festival after the special act done by the other. The Jews call

it Pesach after Hashem jumping over the houses to save the

Jews while Hashem in the Torah calls it Matzos describing

the Jews racing out of Mitzrayim to do Hashem’s bidding.

6. Chametz and matza have the same ingredients and the only

difference is time that allows the dough to blow it up with

air pockets. This bloating represents the evil inclination

that distorts the facts – known as “seor shebisa – yeast in

the dough”. We can learn from here that in life we can one

situation that can be good or bad depending on how we deal

with the evil inclination. Matza is where the dough is not

allowed to rise reflecting the limiting of the evil inclination.

7. This shows us the low spiritual level that the Jews had sunk

to. Externally it looked like the Mitzriyim were the ones going

out! However, the pintele Yid internally was the source for

the great difference. Others say that it refers to taking the

mitzrayim out of us.

8. It is not simply expressing the physical freedom from the

slavery of the Egyptians. Rather it is expressing the spiritual

freedom of now becoming servants of Hashem as opposed to

servants of Paro. This is why the taking out of Mitzrayim was

the beginning stage that went on to lead to Matan Torah – אין

בן חורין אלא מי שעוסק בתורה.

9. The literal translation of “Leil Shimurim” is the “night that

is guarded”. This reflects the nature of the miraculous night

where the Jews are naturally protected from the evil forces.

This was most clearly seen in Mitzrayim when the Jews left.

10. Some places the Leil Shimurim aspect is seen in are: the

shortened shema before going to bed (omitting the added

versus that come to protect us from evil forces); we have four

cups and are not worried about zugos; like this year when it

falls Friday night the usual Magen Avos is omitted; salt is not

put on the table before washing.

11. It is Shir HaShirim. This is because it talks about the great love

between a man and woman reflecting the great connection

between Hashem and the Jewish Nation that was started and

seen by the miracles of Pesach.

12. It expresses the foundation of our belief – exile, reflected in the

question where we lack clarity, and then the answer reflects

the redemption when all becomes clear and is answered.

13. Throughout the year it is a general remembrance. However, on

Seder night when the same time in the year of the redemption

happens we are required to discuss it much more in depth

with the historical narrative. It also comes in a unique

question and answer format.

14. The splitting of the Red Sea took place on the seventh day of

Pesach as seen in that being the Torah Reading on that day.

15. In the Haggada it brings a few opinions – 50, 200, 250

miracles by the splitting of the sea.

16. Perhaps this expresses our desire for it to be the last Pesach

in exile, as we end off the seder with exclaiming that next year

we should be in Yerushalayim!

17. The Torah obligation is to have a kezayis of matza on Seder

night. The rest of Pesach eating matza is not obligatory but is

rewarded. However, the prohibition for chametz remains the

same throughout the duration of Pesach.

18. Perhaps it is like emergency treatment that due to our

spiritual lowliness we need to stop all contact with chametz

that represents the evil inclination. It is only after finishing a

week of this treatment then we return to the chametz and as

reflected in the sacrifice on Shavuos and Matan Torah we can

the deal with the evil inclination being properly incorporated

within certain guidelines into our lives.

19. Rashi says it is because of the severe punishment of kores

and people are not naturally scared to eat it because they

are used to chametz and therefore chazal imposed an extra

stringency.

20. We do leaning; we have others pour us the four cups of wine;

we are meant to put out our most expensive vessels on display.

21. Haman was hung and his property was handed over to

Mordechai on the second day of Pesach. This is to be

celebrated by adding an additional food to the meal on the

second day of Pesach.

Answers

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