Pesah - Haggada
Seder
On Pesah night at the Pesah Seder we read the Haggada. The word, "Haggada" comes from the word "Maggid" which is the section of the Haggad in which we relate the story of the exodus. Maggid is the bulk of the Haggada. "Maggid" comes from the mitzva of "V'Higgad'ta L'bincha" - you must tell over [the story of the exodus] to your children.
The purpose of the whole seder night is והגדת לבנך. We have to transmit our history and tradition to our children. The next generation.
Most of the time we are busy. We are caught up with work, hobbies, even with our regular schedule of learning Torah. We are often so busy with our daily lives that we lose sight of our role as teachers of the next generation (a side note ala Rav Hirsch: the Hebrew word for parents is "horim" which also means "teachers").
We forget that we are links in the chain of Jewish tradition and history, and that it is our job to build the next link in the chain and ensure that it is strong enough to continue the chain unbroken.
The seder is that opportunity for us to take the needed time out from our regular schedule and focus on that chain. We have a special mitzva just to relate the focal point of our history - that which made us into a nation.
Sometimes, even then at the seder itself, we get so caught up with our own pre-conceptions, that we still forget the goals and objectives of the night. We get caught up with trying to make sure the seder goes just so, and we measure the matzas to make sure everything is exact and the maror and whatnot, and whatever other narishkeit we might get caught up in we still get caught up and lose sight of the objective.
So the authors of the Haggada have built into it safeguards to ensure that we stay focused on the real mitzva of the night. We do things that are unusual and sometimes even unnecessary. Things like "u'rhatz, karpas, etc". The reason for many of the customs performed at the seder is "so the kids will ask". Even if we get distracted and lose focus, the kids will stop us and bring us back down to earth and ask why we are doing what we are doing. They will give us the opportunity again to refocus our seder to achieve the desired objectives.
Sunday, March 25, 2007
a compass for the journey
Pesah - Haggada
Seder
The night we read the haggada and have the mitzva of והגדת לבנך - relating the story of the exodus to your children - is called the Seder. The Seder Night. We ask, "Where are you going to be for the Seder?" or "what did you make for the Seder meal?"
Seder means "order". The night and process should be called the haggada - the telling over. Why "seder - order"?
In addition to the night and meal being called the "seder", we also break the haggada into sections and at the beginning of the haggada we announce and chant the names of all the sections, as well as during the seder itself we announce whenever we have arrived at the next section.
One does not just embark on a journey. One has to first plan the details. You select the proper route, the equipment you need to pack, the various items you might need to bring with. If you just got up one day and left on a journey with no planning, you would be unlikely to finish it successfully.
The same is true with Judaism and the Torah. If you just hit the road one day with no plan of where you are going and how you will get there, you would be unlikely to navigate the paths successfully. You have to have a detailed plan to follow.
The "Seder" is the itinerary for the journey through the retelling of the exodus, and subsequently for the transmission of our history and tradition to the next generation. Before we embark on the journey we have to read through the itinerary so we know where we are going, and then along the way we stop at the various rest stops and recheck the itinerary at each step. We have to constantly recheck so as to be sure we are still going along the right path. Any deviance would make the whole journey unsuccessful, so we constantly have to make sure we are headed the right way.
Seder
The night we read the haggada and have the mitzva of והגדת לבנך - relating the story of the exodus to your children - is called the Seder. The Seder Night. We ask, "Where are you going to be for the Seder?" or "what did you make for the Seder meal?"
Seder means "order". The night and process should be called the haggada - the telling over. Why "seder - order"?
In addition to the night and meal being called the "seder", we also break the haggada into sections and at the beginning of the haggada we announce and chant the names of all the sections, as well as during the seder itself we announce whenever we have arrived at the next section.
One does not just embark on a journey. One has to first plan the details. You select the proper route, the equipment you need to pack, the various items you might need to bring with. If you just got up one day and left on a journey with no planning, you would be unlikely to finish it successfully.
The same is true with Judaism and the Torah. If you just hit the road one day with no plan of where you are going and how you will get there, you would be unlikely to navigate the paths successfully. You have to have a detailed plan to follow.
The "Seder" is the itinerary for the journey through the retelling of the exodus, and subsequently for the transmission of our history and tradition to the next generation. Before we embark on the journey we have to read through the itinerary so we know where we are going, and then along the way we stop at the various rest stops and recheck the itinerary at each step. We have to constantly recheck so as to be sure we are still going along the right path. Any deviance would make the whole journey unsuccessful, so we constantly have to make sure we are headed the right way.
going the extra mile
Pesah - Haggada
Kol Hamira
It is interesting to note that on erev Pesah, after we have spent much time and energy cleaning and removing the hametz from our homes, then we again searched for more "just in case", and we then annulled anything we might have missed, and we then burned whatever we found, we still make yet another announcement annulling any unfound hametz.
Hametz, we are told by the meforshim, represents our actions of sin. Pesah is a time where we remove the hametz from the house but also from within us. We improve our ways and repent from the sins we have done.
So, we clean our house and get rid of any hametz. We also clean our actions and get rid of any bad traits and habits.
Then we search for for still anything we might have missed.
Then we still say the oral annulment in case anything was missed.
We go through a lot of hoops to in the goal of self-improvement.
This announcement of Kol Hamira is said commonly at the time the korban pesah was being offered in the mikdash. As we get closer to Pesah, as we get closer to the time of closeness with Hashem, and as we bring the korban pesah, we should be trying harder and harder to remove the hametz - any trace of impurity in our actions and thoughts. That is why even after we have done everything we can to get rid of the slightest traces of hametz, we still have to make this announcement of annulment. At this time when we are trying to get so close to Hashem we have to go the extra mile.
Kol Hamira
It is interesting to note that on erev Pesah, after we have spent much time and energy cleaning and removing the hametz from our homes, then we again searched for more "just in case", and we then annulled anything we might have missed, and we then burned whatever we found, we still make yet another announcement annulling any unfound hametz.
Hametz, we are told by the meforshim, represents our actions of sin. Pesah is a time where we remove the hametz from the house but also from within us. We improve our ways and repent from the sins we have done.
So, we clean our house and get rid of any hametz. We also clean our actions and get rid of any bad traits and habits.
Then we search for for still anything we might have missed.
Then we still say the oral annulment in case anything was missed.
We go through a lot of hoops to in the goal of self-improvement.
This announcement of Kol Hamira is said commonly at the time the korban pesah was being offered in the mikdash. As we get closer to Pesah, as we get closer to the time of closeness with Hashem, and as we bring the korban pesah, we should be trying harder and harder to remove the hametz - any trace of impurity in our actions and thoughts. That is why even after we have done everything we can to get rid of the slightest traces of hametz, we still have to make this announcement of annulment. At this time when we are trying to get so close to Hashem we have to go the extra mile.
sifting out more from holiness
Pesah - Shir Ha'Shirim
On Shabbos Hol Ha'Moed of Pesah we have a custom to read Shir Ha'Shirim.
In 1:1 of Shir Ha'Shirim, the passuk starts off saying, "שיר השירים אשר לשלמה". Rashi tells us that Shir Ha'Shirim is an especially holy song and book, much more so than any of the other כתובים - later biblical writings. Rashi compares it to a king who gives a kilo of wheat to a baker and tells him to sift out the various levels of impurities and use the flour to make a special delicate loaf of bread.
So too, Rashi says, is Shir Ha'Shirim. All the כתובים are holy, but Shir Ha'Shirim is קדש קדשים - especially holy.
Kodesh Kodoshim is not a separate entity, in the sense that you have two levels; holy and holy of holies, with them being independant of each other. You achieve the level of "especially holy" by taking the holy and continuing to refine it.
You can have "holiness" and still not be completely pure. If you take that "holy" and continue to sift out the impurities you can then achieve the ultimate level of holiness, holy of holies.
This is similar to Hametz itself and its disposal and metaphorically to our actions. If we continue to sift out the hametz from within us we can continue to improve our ways and strive and even achieve higher levels of kedusha, eventually reaching the status of holy of holies.
On Shabbos Hol Ha'Moed of Pesah we have a custom to read Shir Ha'Shirim.
In 1:1 of Shir Ha'Shirim, the passuk starts off saying, "שיר השירים אשר לשלמה". Rashi tells us that Shir Ha'Shirim is an especially holy song and book, much more so than any of the other כתובים - later biblical writings. Rashi compares it to a king who gives a kilo of wheat to a baker and tells him to sift out the various levels of impurities and use the flour to make a special delicate loaf of bread.
So too, Rashi says, is Shir Ha'Shirim. All the כתובים are holy, but Shir Ha'Shirim is קדש קדשים - especially holy.
Kodesh Kodoshim is not a separate entity, in the sense that you have two levels; holy and holy of holies, with them being independant of each other. You achieve the level of "especially holy" by taking the holy and continuing to refine it.
You can have "holiness" and still not be completely pure. If you take that "holy" and continue to sift out the impurities you can then achieve the ultimate level of holiness, holy of holies.
This is similar to Hametz itself and its disposal and metaphorically to our actions. If we continue to sift out the hametz from within us we can continue to improve our ways and strive and even achieve higher levels of kedusha, eventually reaching the status of holy of holies.
Sunday, March 4, 2007
lunar eclipse
While I generally do not like to attribute much meaning to natural events, as they occur regardless of timing and regardless of any meaning, I would like to point this out.
Last night/this morning there was a full lunar eclipse. I find it timely and appropriate to consider this message. Purim is a time where we commemorate the miracle of salvation from an evil decree. The miracle took place in a completely "natural" style, with Hashem's hand in the matter hidden from general view. One needs to look deeper into the megilla and into the events to discern Hashem's part in the events.
The lunar eclipse was timely. On Purim itself we saw the moon disappear. One had to look harded in order to see it. And then the moon came re-appeared.
Just like the moon became hidden by a course of natural events, so too did Hashem's presence in Shushan, and so too often in our daily lives. We have to look beyond the surface of events. We have to look beyond the "natural" events. And the time will come when, just like the moon re-appeared, so too will the clarity of seeing Hashem's presence in our lives.
Last night/this morning there was a full lunar eclipse. I find it timely and appropriate to consider this message. Purim is a time where we commemorate the miracle of salvation from an evil decree. The miracle took place in a completely "natural" style, with Hashem's hand in the matter hidden from general view. One needs to look deeper into the megilla and into the events to discern Hashem's part in the events.
The lunar eclipse was timely. On Purim itself we saw the moon disappear. One had to look harded in order to see it. And then the moon came re-appeared.
Just like the moon became hidden by a course of natural events, so too did Hashem's presence in Shushan, and so too often in our daily lives. We have to look beyond the surface of events. We have to look beyond the "natural" events. And the time will come when, just like the moon re-appeared, so too will the clarity of seeing Hashem's presence in our lives.
Thursday, March 1, 2007
subjective history lesson
Purim - Megillat Esther
The midrash on Megillat Esther tells over a very interesting conversation that took place.
Haman was pestering Ahashverosh to let him destroy the Jews. Finally Ahashverosh considers it and calls a meeting of all his wise men and advisers and asks for their professional opinion whether it is feasible or not.
The wise men go into a lengthy response of why it is not possible. They say, the world was created for the Torah which is studied by the Jews. The Jews are the closest nation to God, even called His children. If you destroy the Jews, you are getting personal with God and He will not allow it to happen and will bring his wrath down upon you. Look at history at anyone who has tried to destroy the jews and what has happened to them. Pharoah was destroyed, Sanherev and his army were wiped out...
Haman jumps in and says it can be done. God is old and can no longer respond the way he used to. he points out Nebuchadnezzar who only 60 or so years prior had burned down the beis hamikdash and exiled the jews.
Haman is persuasive and they all agree. They wrk out some details and Haman is selected to lead the campaign against the Jews.
The midrash continues with Haman's rationale. Haman goes through history describing how bad the Jews were and how they must be destroyed. I will review it briefly. He says how Pharoah took the Jews in so kindly and the jews repaid him with nothing but trouble. they kept insisting on leaving and when he let them they took all the valuables of Egypt. Then Pharaoh decided to chase them to get his money back and ended up getting pushed into the sea. After all the good Pharoah did for them, this is how they treated him!
Haman continues describing the different nations that Israel battled with in the desert and how the Jews were cruel for no reason and started wars and destroyed nations for no reason. Then they go into Israel and wipe out all the inhabitants and steal the land. He continues through Jewish history and the various kings and talks about how they all were vicious and cruel and fought with nations for no reason and destroyed them. He gets to Nebuchadnezzar who destroyed the beis hamikdash because the Jews stopped listening to their God and he says and now they live among us and they have kept their old, ugly traditions. They continue to taunt us and our gods. Now we have to destroy them... etc..
Look how a person can deceive himself to see what he wants to see. Haman points out all these events and at the same time where he can see clearly, and even says so at times, that the God of the Jews helped them be so successful, he still refuses to look at it objectively and realize that Hashem caused all their successes.
He still, despite having walked through all of Israel's history and their successes, thinks that it is not God protecting the Jews and that he will be able to overcome them.
This is the story of the megilla and of Purim. One has to look deeper than face value, Only then can you realize that Hashem is behind the scenes pulling the strings. If you only look at face value, you can fail to see the truth behind all the events and continue to delude yourself..
The midrash on Megillat Esther tells over a very interesting conversation that took place.
Haman was pestering Ahashverosh to let him destroy the Jews. Finally Ahashverosh considers it and calls a meeting of all his wise men and advisers and asks for their professional opinion whether it is feasible or not.
The wise men go into a lengthy response of why it is not possible. They say, the world was created for the Torah which is studied by the Jews. The Jews are the closest nation to God, even called His children. If you destroy the Jews, you are getting personal with God and He will not allow it to happen and will bring his wrath down upon you. Look at history at anyone who has tried to destroy the jews and what has happened to them. Pharoah was destroyed, Sanherev and his army were wiped out...
Haman jumps in and says it can be done. God is old and can no longer respond the way he used to. he points out Nebuchadnezzar who only 60 or so years prior had burned down the beis hamikdash and exiled the jews.
Haman is persuasive and they all agree. They wrk out some details and Haman is selected to lead the campaign against the Jews.
The midrash continues with Haman's rationale. Haman goes through history describing how bad the Jews were and how they must be destroyed. I will review it briefly. He says how Pharoah took the Jews in so kindly and the jews repaid him with nothing but trouble. they kept insisting on leaving and when he let them they took all the valuables of Egypt. Then Pharaoh decided to chase them to get his money back and ended up getting pushed into the sea. After all the good Pharoah did for them, this is how they treated him!
Haman continues describing the different nations that Israel battled with in the desert and how the Jews were cruel for no reason and started wars and destroyed nations for no reason. Then they go into Israel and wipe out all the inhabitants and steal the land. He continues through Jewish history and the various kings and talks about how they all were vicious and cruel and fought with nations for no reason and destroyed them. He gets to Nebuchadnezzar who destroyed the beis hamikdash because the Jews stopped listening to their God and he says and now they live among us and they have kept their old, ugly traditions. They continue to taunt us and our gods. Now we have to destroy them... etc..
Look how a person can deceive himself to see what he wants to see. Haman points out all these events and at the same time where he can see clearly, and even says so at times, that the God of the Jews helped them be so successful, he still refuses to look at it objectively and realize that Hashem caused all their successes.
He still, despite having walked through all of Israel's history and their successes, thinks that it is not God protecting the Jews and that he will be able to overcome them.
This is the story of the megilla and of Purim. One has to look deeper than face value, Only then can you realize that Hashem is behind the scenes pulling the strings. If you only look at face value, you can fail to see the truth behind all the events and continue to delude yourself..
the source of victory
Purim
In the Torah reading of Purim morning, we read about the initial battle between Amalek and the Israelites. We read about how when Moshe's hands were uplifted, the Jews would be victorious in battle and when his hands were down resting the Israelites would falter in battle.
The mishna and gemara ask about this how can it be that Moshe's hands were decisive in the success of the battle - what did his hands have to do with it? The gemara answers that it was not really Moshe's hands, rather they were the catalysts. When his hands were raised, the jews looked up. When they looked up, aside from seeing his hands, they saw the heavens beyond and remember Hashem and to daven to Hashem that they should be successful. When Moshe's hands were down, they continued to fight but had nothing to make them think about Hashem, so they would falter.
The emuna in Hashem that was increased at the moment is what effected victory, while the lack of emuna when they were not thinking of Hashem, rather possibly of their own strengths, is what effected failure in battle.
This is, in essence, the whole story of Purim as well. In the whole megilla we do not find Hashem's name. This is because the Purim story happened as a hidden miracle. That is also the symbolism of the name "Esther" which means hidden. her name was really Haddasa as the megilla tells us, but it refers to her as Esther because that was the essence of the miracles she was involved in while saving the Jewish people.
Because everything happened in a hidden way, it required pure emuna in Hashem. Without the emuna, Hashem might not have obliged and performed all these miracles. Without emuna, a person would have given up right away. Haman was very powerful - how can we fight against his decrees?
Only with emuna did they have the strength and conviction to go on and ensure salvation for the Jewish people.
In the Torah reading of Purim morning, we read about the initial battle between Amalek and the Israelites. We read about how when Moshe's hands were uplifted, the Jews would be victorious in battle and when his hands were down resting the Israelites would falter in battle.
The mishna and gemara ask about this how can it be that Moshe's hands were decisive in the success of the battle - what did his hands have to do with it? The gemara answers that it was not really Moshe's hands, rather they were the catalysts. When his hands were raised, the jews looked up. When they looked up, aside from seeing his hands, they saw the heavens beyond and remember Hashem and to daven to Hashem that they should be successful. When Moshe's hands were down, they continued to fight but had nothing to make them think about Hashem, so they would falter.
The emuna in Hashem that was increased at the moment is what effected victory, while the lack of emuna when they were not thinking of Hashem, rather possibly of their own strengths, is what effected failure in battle.
This is, in essence, the whole story of Purim as well. In the whole megilla we do not find Hashem's name. This is because the Purim story happened as a hidden miracle. That is also the symbolism of the name "Esther" which means hidden. her name was really Haddasa as the megilla tells us, but it refers to her as Esther because that was the essence of the miracles she was involved in while saving the Jewish people.
Because everything happened in a hidden way, it required pure emuna in Hashem. Without the emuna, Hashem might not have obliged and performed all these miracles. Without emuna, a person would have given up right away. Haman was very powerful - how can we fight against his decrees?
Only with emuna did they have the strength and conviction to go on and ensure salvation for the Jewish people.
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