KADESH Brak. As the story goes, Rebbi Elazar, Rebbi much knowledge as his older, more seasoned – A BRIGHT BURNING LOVE Yehosh-ua, Rebbi Elazar ben Azaria, Rebbi colleagues and therefore, dismissed his ideas. “...this day of the Feast of .” Akiva and Rebbi Tarfon were having their Until, Rebbi Elazar taught the lesson of Ben Rav Levi Yitzchak of Berditchev comments on Seder together and were engrossed in a Zoma; ei zehu chacham, halomed mi’koladam, this phrasing in . Throughout the discussion about the obligation of Zechiras who is truly wise, he who can learn from all. , G-d calls this holiday Chag Hamatzos, Yetzias Mitzrayim (the daily obligation to It was only once Ben Zoma taught that youth but here we refer to it as Chag HaPesach. Why remember ). The discussion spans has something to offer that Rebbi Elazar’s the distinction? the entire evening until the students must peers began to listen. There is wisdom in The Rebbe explains that both the Jewish interrupt to tell their teachers that morning youth. people and God call the Yom Tov by a name had arrived. One of the challenges we face as adults is the that reflects a profound love for the other. God Rav Yosef Dov Soloveitchik questions the loss of our child-like simplicity. As we get calls this Yom Tov Chag Hamatzos. This name relevance of this story in the . On older we become more complicated, cynical expresses His love for His people. God said to the night of the Seder we are involved in the and jaded. The Seder offers us an incredible the prophet Yirmiyahu, “I remember the mitzvah of Sipur Yetzias Mitzrayim (the opportunity to reclaim some of our youthful loving-kindness of your youth and the love of obligation to retell the entire exodus attributes. Our children come to the Seder your nuptials when you followed Me into the narrative) which is distinct from the year- with an enthusiasm and excitement that we wilderness, in a land not sown.” God round mitzvah of Zechiras Yetzias Mitzrayim. should embrace and foster. Much of our Seder remembered when the Jewish people fol- We fulfill our ordinary obligation of Zechira is child-centric, encouraging our children to lowed Him into the desert with nothing but by simply recalling the exodus. Why then, asks ask questions and be engaged. This dynamic matzos for food. More than 3,000,000 people the Rav, is this particular story (which focuses helps serve our children, but can be valuable followed God into a virtual wasteland with on the mitzvah of Zechira) included in the to adults as well. Our children may not con- nothing more than a bit of matzah. In the eyes Haggadah? It is a discussion of an altogether vey information that is new – but their of God, matzah is the ultimate symbol of His different mitzvah not relevant for the Seder excitement, optimism and joy is something we people’s love for and dedication to Him. night? can learn from. There is great wisdom to be We refer to this Yom Tov is Chag HaPesach. The Dvar Aharon (R’ Avraham Aharon Fried- found– even in youth. Our emphasis is on the love God showers man, the Rav of Tshap) explains that since upon us when He passed over our homes there is an obligation to “remember the during the plague of the first born. We possess exodus” throughout the year, there is - AN OPEN INVITATION ongoing gratitude and love for this and many certainly an obligation to do so on the There are many mitzvos (commandments) we others acts of loving-kindness. anniversary of the exodus event. fulfill during the Pesach Seder. We consume Thus, both God and the Jewish people call this Rabbi Yisroel Meir Lau offers another ap- Matzah as a reminder of both servitude and Yom Tov by a name that expresses love and proach. He quotes a beautiful story about the liberation; we drink the Four Cups as a admiration for the other. This is why, in Malbim. The Malbim (Rav Meir Leibush behavioral demonstration of our freedom and Kiddush, we refer to this day that God “has Wisser) was appointed to his first rabbinic we eat the Marror (bitter herbs) as a given us in love.” position at a very young age. From the outset commemoration of the bitter and difficult Pesach is a holiday which represents the he recognized the obvious hesitation of his circumstances we endured during 210 years of ongoing love between God and the Jewish congregants to embrace such a young leader. Egyptian servitude. people. As we celebrate our nationhood and To assuage their fears, he offered the follow- Even with this beautiful and holy plethora of freedom we must also take the time to ing interpretation of this section of the mitzvos, the main focus of the sacred Seder celebrate our relationship with the Divine. Let Haggadah. He explained that Rebbi Elazar ben night is the mitzvah of Sippur Yetzias us always remember how much He loves us Azaryah was certainly aware of the teaching Mitzrayim, the retelling of the Exodus and how much we love Him. of Ben Zoma. In fact, Rebbi Elazar had tried on narrative. We recite Avadaim Haayinu (we repeated occasions to teach this very les-son were servants to Pharaoh), and link this SEDER FOR SAGES to his rabbinic colleagues. But they never historical experience to our contemporary One of the more obscure episodes in the listened. Why? Because of his youth. They circumstances. By melding our past into our Haggadah involves the story of Sages in Bnei assumed that Rebbi Elazar did not possess as present we allow ourselves to re-experience the exalted feelings of emancipation and launching into the Exodus story is create a fully appreciate the freedom granted to us on freedom. true and meaningful definition of freedom. this sacred night, we must first acquaint our- Yet, at the very moment we are about to begin Freedom is not simply the absence of an selves with servitude. In-order to feel to relate the story of slavery and salvation we oppressive task-master or the ability to do as physically free we must spend time recite a fascinating paragraph – Ha Lachma I choose. Freedom is the ability to do some- reminiscing, Avadaim Hayinu L’Pharaoh Anya, this is the bread of affliction. This is the thing meaningful with my life. Freedom is the B’Mitzrayim, we were slaves to Pharaoh in bread of affliction that our fathers ate in the opportunity to harness my strengths, abilities Egypt. Only after we engage in historical land of Egypt. Let all who are needy, come and and resources and find a way to make the reflection and taste some of the bitter marror, celebrate (partake of the Paschal world a little kinder. Freedom is the ability to can we truly thank God for redeeming us. In lamb). This year we are here - next year, may impact those around me in a positive fashion. order to fully celebrate our spiritual we be in the . Let all who are Let all who are hungry, come and eat. Let all emancipation, we must reflect what it was like hungry, come and eat. This year we are slaves who are needy, come and celebrate Pesach. to be a spiritual wanderer, not knowing what - next year, may we be free. to believe or how to connect. Mitchila Ovdei The Rav, Rav Yosef Dov HaLevi Soloveitchik MAGGID Avoda Zara Hayu Avoseinu, in the beginning zt’l asks a simple question. “Why are we - BEGINNING AND ENDING our forefathers were idolaters. Only when we “inviting” people to our Pesach Seder after the At first glance, the Haggadah appears to be a remember our past can we truly appreciate Seder has already commenced? After all, by random collection of verses, stories and our future. the time we issue this invitation we have al- statements. However, upon further reflection The great Maggid of Kohznitz (Rav Yisroel ready drunk the first of the Four Cups we come to understand the intentional yet, Hopstein, 1737-1814) explains that the great- (Kiddush) and the Seder is well underway. nuanced structure of this ancient script. The est danger we face is believing we are beyond Furthermore, if we are truly interested in ( 115) explains Maschil salvation. A person may think to himself, “I inviting people, why make this declaration in B’Genus U’Misayeym B’Shevach, we begin have done so many terrible things, I have front of the already invited guests? The people with degradation and conclude with praise. tarnished my soul, I have sullied my at the table already have a license to be We begin the Seder by discussing the “low reputation, I have failed to actualize my present. If we are looking to invite those who points” or disparaging chapters of our nation- potential; what hope is there for me?” Maschil may not have a Seder to attend, if we are al existence. The sages disagree as to which B’Genus, even if the beginning is degrading, looking to invite those who are in need, why “low point” we should begin with. Shmuel even if the be-ginning is stunted and not go to the door and extend a true and explains that we begin with, “Avadim Hayinu, handicapped, Misayeym B’Shevach, I choose sincere invitation to those on the outside?” we were slaves.” We acknowledge that we did how the story ends, I can change, I can live What is the meaning and the message of this not begin as a nation of free men and women. better, do better and create a beautiful future. paragraph? We were slaves who served a human master. We were slaves, we were more animal than The Rav explains that this “invitation” is a Rav states, “Mitchila Ovdei Avoda Zara Hayu man, we were viewed by others and we symbolic manifestation of our new-found Avoseinu, in the beginning our forefathers viewed ourselves as chattel and property. And freedom. A slave does not have the ability to were idolaters.” We were not always mono- yet, look at us now; we are a strong and free engage in the mitzvah of Hachnosas Orchim theists, we did not always pledge our alle- people. We were idolaters, spiritually (hospitality) for one simple reason—the slave giance to God, we served and paid homage to bankrupt and estranged from God and yet, we has no possessions. The slave has no rights of other gods. According to Shmuel over the managed to find our way home. We lifted ownership. Everything he owns becomes the course of the Pesach Seder we work our way ourselves from serving the creations of our property of his master. Furthermore, the slave to celebrating our physical freedom. hands to serving the King of Kings. We cannot is so focused on survival and self-preservation According Rav, the Seder is the opportunity to always rewrite the past but we can absolutely that even if he somehow manages to acquire celebrate our newfound spiritual decide how to script our future. something (and hide it from his master), he emancipation. Rav and Shmuel may disagree Perhaps, there is a third lesson as well. Life re- hoards it for himself, worrying that if he on the specific beginning and end points but quires patience. Events occur and we search shares it with others he will compromise his do agree on the structure of the Seder night; for answers. Situations unfold and we try own existence. In this section of Ha Lachma Maschil B’Genus U’Misayeym B’Shevach, we desperately to understand their deeper Anya we make two profound declarative begin with degradation and conclude with meaning. We want insight and clarity and we statements. I am free and as such I can invite praise. want it now. Clarity will come but it requires anyone and everyone I desire. I am free and I What is the meaning of this rabbinic frame- the pas-sage of time. Maschil B’Genus have the ability and inner strength to share work? Why must we start with the negative or U’Misayeym B’Shevach, we begin with with and care for the other. I am no longer a disparaging chapters of our national degradation and conclude with praise, the slave who is solely focused on survival; I am existence? Why not begin and end with our difficult life situa-tions will have a positive free and can look out for the needs of the freedom, emancipation and positive identity resolution (not necessarily the resolution we other. “Let all who are in need, come and as the nation of God? desire, but positive nevertheless). However, celebrate with me; I can think about and The commentaries on the Haggadah share just as it takes time to reach the Shevach concern myself with the welfare of others. many approaches and answers. The Malbim (praise) contained within the Haggadah; it Whoever is hungry, come and join - I can help (Rabbi Meir Leibush, 1809-1879) explains that takes time to see our person-al praise and - I am free.” the best way to make a dramatic point is resolution as well. It will come– we just have The precious words of the Rav teach us a pro- through contrast. One appreciates light when to be patient. found lesson. The first thing we do before one has been exposed to darkness. In order to Maschil B’Genus U’Misayeym B’Shevach, we Why not answer the child directly? Explain to there is something I want to convey to you begin with degradation and conclude with him why we eat the Matzah. Tell her, the tonight– it is my sense of belief. I want to pass praise; the rabbis were not simply giving us a symbolism of the Marror; explain the on to you the strong belief I received from my format for the Haggadah, they were providing behavioral freedom of reclining. The Mah father and he from his. I want to give you this us with a format for life. To actualize our Nishtana questions are solid and the answers Emu-nah (belief) because if you have it and if freedom and maximize our ability to shape to them serve as the foundation of our Pesach you nurture it – you will feel the warm our personal and national destiny we must experience. Why not answer the questions embrace of the Divine. As parents it is our internalize the messages of the Haggadah. We directly and immediately? obligation to teach our children how to must remember that while building our Rabbi Nachman of Breslov (1772-1810) pro- practice and observe the Torah and its future; we must reflect on the events and vides a magnificent insight. We have many Mitzvos. But tonight, we teach our children messages of our past. No matter how far we mitzvos – some of which have a readily how to believe. How do you teach belief? You have wandered, no matter how estranged we understandable reason and some which do model it. When my child looks to me at the have become from God, ourselves and one not. Some mitzvos appeal to our intellect, Seder – I will try my best to convey to him how another – no person is beyond salvation. We others speak to our heart and still others privileged I feel to be a Jew. When my child must bear in mind that resolution, seemingly defy comprehension. However, looks at me – I want her to see the joy I have understanding and happiness will come to upon further reflection it becomes clear that in serving my God. When my children look at those who are patient enough to wait. even the things we think we understand – we me – I want them to feel the privilege they don’t truly comprehend. The ways of God are have to be part of a magnificent nation with a A MESSAGE TO OUR CHILDREN magnificent and mysterious. The actions of holy destiny. And you shall tell your son on that day, saying, God confound and amaze. The decisions of Tonight, is the not the night for complicated “Because of this, the Lord did [this] for me God can both gladden and break the heart of intellectual analysis, it is not the night for when I went out of Egypt.” (Exodus 13:8) man. So why serve a God we can’t understand detailed discussions regarding Jewish Law. The Torah describes the Pesach experience as or comprehend? The answer is contained in Tonight is the night for simple, beautiful, and an inter-generational teaching opportunity. one word, belief. We believe in God and we genuine faith. Parents must transmit to their children the believe that He believes in us. We believe that Let us hope that in the merit of conveying our experiences and lessons of our ancestors and we are part of a master plan and that every faith to the next generation we will be how they shape, inform and influence our step we take is necessary and meaningful in privileged to once again experience lives to this very day. However, the To-rah the actualization of that plan. We believe that redemption. Let us hope that in the merit of does not want the parent to simply lecture or our life challenges and difficulties are not an bolstering our Emunah we will experience convey information. We attempt to pique the ends but rather a means to achieve salvation of both body and soul. curiosity of the child. We want the child to completion, fulfillment and self-actualization. initiate the questions, we want the child to We believe that God loves us more than any yearn for answers and so we do many things human mind could ever comprehend. We over the course of the Seder that look different believe that God cherishes His relationship and out of place – all in order to create an with us. We believe that God celebrates our atmosphere of spiritual exploration. Per-haps, accomplishments and mourns our losses. We the most well know (and scripted) set of believe. questions at the Seder is the Mah Nishtana. This is how we answer our children on the Mah Nishtana HaLayla HaZeh MiKol Seder night. My child asks me thoughtful, HaLeylos, Why is this night different from all meaningful and significant questions. Why do other nights? The child asks, why tonight do we do this and that? Why do we observe? we only eat Matzah? Why do we consume the What is the meaning of these practices? I can marror? Why must we recline when eating give my child a whole list of technical answers and drinking? And why do we “dip” and reasons. I can give my child multiple repeatedly? We ask these questions year after opinions and levels of understanding as to the year in order to initiate the parent-child symbolic and ritual meaning of everything we dialogue. This is the hallmark of the sacred do. But instead I do something simpler, yet Seder night. Then something strange occurs. much more profound. Avadim HaYinu We recite the paragraph of Avadim Hayinu; L’Pharoah B’Mitzyaim VaYotziaynu Hashem we were servant to Pharaoh in Egypt. One Elokeinu Misham, We were slaves to Pharaoh would have thought that after the child asks in Egypt and God took us out from there. My these legitimate and good questions, the dear child, I do what I do – because I believe. parent would immediately answer. However, God took me out because He loves me and we don’t ad-dress any of these questions and because He realizes that I have something instead we give a history lesson on the Exodus important to contribute. My dear child, if narrative.

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