DIGITAL EDITION

VOLUME 2 • ISSUE 10

ניסן תש"ף TORAT ERETZ YISRAEL • PUBLISHED IN JERUSALEM • DISTRIBUTED AROUND THE WORLD APRIL 2020

SOUTH AFRICAN EDITION

WITH GRATEFUL THANKS TO THE FOUNDING SPONSORS OF HAMIZRACHI – THE LAMM FAMILY OF MELBOURNE, AUSTRALIA

RABBI DANIEL KAPLAN PESACH on being at home for Pesach EDITION PAGE 2 Crises and Corona: A Pesach Perspective RABBANIT SHANI from Rabbi Doron Perez TARAGIN PAGES 3-4 explains the “Five-Star” Seder Your HaMizrachi PAGE 7 Seder Companion PAGES 34-43 RABBI LORD JONATHAN SACKS presents the greatest gift we can give our children PAGE 18

RABBANIT RACHELLE FRAENKEL with the difference between memory and history

PAGE 16

RABBI DR. ABRAHAM TWERSKI asks what we are praying for PAGE 28

RABBI YOSEF ZVI AND RABBANIT SHARON RIMON offer you food for Seder thought PAGE 10 Rabbi Daniel Kaplan

www.mizrachi.org [email protected] +972 (0)2 620 9000 Chairman Mr. Harvey Blitz Pesach Chief Executive THE ICON CHAG OF BEING AT HOME Rabbi Doron Perez Educational Directors he most vivid and warm memories for reaching the loftiest intellectual Rabbi Reuven Taragin I have of growing up were my and spiritual heights, do we focus on Rabbanit Shani Taragin Pesach Seders (Sedarim). The most entertaining our children? Tmemorable ones were the more intimate Sedarim I had with only my family present. To answer this question, we need to This year’s Pesach will be a little like that, understand the symbolism behind Pesach. as we are obligated to be in our homes and The Exodus from Egypt was the birth of PUBLISHED BY THE MIZRACHI WORLD MOVEMENT only conduct Sedarim with our immediate our freedom. G-d took us out on a physical Editorial Team family. For some this may be challenging and spiritual journey to receive the Torah Daniel ‏Verbov and difficult to be alone or to celebrate as and to become His nation. The Torah is Esther Shafier a couple, but for others this could be a real our path for life – a life dedicated to service Creative Director opportunity for a more intimate and close- of G-d, paved with the morals and ethics Jonny Lipczer knit family experience. which have been, and still are, the backbone Design Support of our existence as the Jewish people. Elisheva Mostovicz In fact, the essence of Pesach is about being at home, the foundation of the values How do we ensure the continuity of our Production and Advertising Manager and ethics we pass on to our children. I precious ideals and values? By safely Meyer Sterman [email protected] believe the timing of this pandemic is no passing the chain of tradition to the next coincidence and the message of being at generation. The world we live in poses HaMizrachi seeks to spread Torat Eretz Yisrael throughout the world. HaMizrachi also contains home – the way to combat it at this present many challenges when it comes to raising articles, opinion pieces and advertisements that moment – is really the essence of Pesach. children. The responsibility rests on us, represent the diversity of views and interests in as parents, to be their primary educators our communities. These do not necessarily reflect The Talmud (Pesachim 109a) recounts any official position of Mizrachi or its branches. and continue to be partners with G-d in how the great sage Rabbi Akiva, renowned creating the future of the Jewish people. If you don’t want to keep HaMizrachi, you can double- for his unrelenting commitment to Torah wrap it before disposal, or place it directly into sheimos. The place where these values are taught and study, would uncharacteristically close will continue to keep our nation alive is in his Beit Midrash (study hall) early on Erev our homes. Pesach. (The only other time he did this was Erev Yom Kippur in order to feed the There is no more suitable time to start children before the fast). The Gemara tells this process of education than on Pesach. us that he did this in order to keep the And especially this year, when we are children awake throughout the Seder. Rashi constrained to having a smaller Seder just explains that he would close the doors of with our immediate family. On Pesach, as the Beit Midrash in order to go home and the birth of our nationhood comes to the www.mizrachi.org.za make sure the kids would sleep during the fore, we realize that we were born with a [email protected] day, so they could be awake for the night! purpose. Our purpose is to live according +27 11 485 3624 And what would this great Sage do during to the ideals of the Torah and to bring them Chairman the Seder? We would expect him to share into the world around us. Ilan Kaplan only his Torah insights with the children. By focussing all our energy on our Executive Director No, he gave them corn and nuts to pique Rabbi Daniel Kaplan their interest in the Seder and help them children at the Seder table, we are not stay up throughout the night. only remembering our history but we are creating our future. As John F. Kennedy The Torah itself formulates the said, “Children are the world’s most HAMIZRACHI commandment of retelling the story of the valuable resource and its best hope for the DEDICATION OPPORTUNITIES Exodus with the child as the focal point: future.” Our children are indeed our future, VeHigadeta LeVincha – “And you shall tell let us invest in them and secure the future If you would like to dedicate an issue of your son.” HaMizrachi in memory of a loved one or in existence of the Jewish people and all that celebration of a simcha, please send an we stand for. email to [email protected] Why is Pesach chosen as the chag where our children become the focus? Why on Rabbi Daniel Kaplan is Executive Director this night, that holds so much potential of Mizrachi South Africa

2 | TORAT HAMIZRACHI

Rabbi Doron Perez

CRISES AND CORONA A Pesach Perspective

he following story is a personal Sonia, and its message was clear: would always say how he owed his life one, our family story. One “Come now on the very next boat and to that fortuitous meeting at the sports that my grandfather of blessed hear what’s happening to the Jews in festival and his mother’s great wisdom Tmemory would tell us time and time Germany!” and foresight. again. It was about his lucky escape from Lithuania as a 17-year-old boy And she came indeed, listening From potential destruction to ultimate with his family on one of the last boats very intently to the young German deliverance. From clouds of darkness out of Europe before the outbreak of boys and girls. The moment my to radiant light, and from the brink of World War Two. grandfather returned home, she despair to a bright and hopeful future. gathered the family together, and – in Like myriads of other Jewish family Louis Gecelter was young man my grandfather’s words – she declared stories, I believe our family story from Kovno, a keen sportsman who to the family in Yiddish, “Mir muzech reflects the essence of Jewish history participated regularly in Maccabi packen, dir kinder zogen dem emes” – as told in the Haggadah and provides sporting events. In the summer of we must pack, the children speak the 1937, he represented Maccabi Kovno a pertinent perspective as we combat truth. at a regional sports festival for young the global corona crisis. Jews from across Europe. Here he Thank G-d, my great-grandmother After all, no festival shapes our met young German Jewish boys his had the wisdom and insight to decide collective identity more than Pesach. age for the first time. While talking to it was time to leave and within months It is the time we engage in national them, he was shocked by the stories he they had gone. They wanted to go to storytelling. We sit together as a family was hearing – the yellow star, public Palestine but the gates were closed due and attempt to crystallize the meaning discrimination and disgrace at all to British immigration restrictions, so of our people’s very existence – our levels of German society. they made their way to South Africa. birth, our suffering and our salvation. He immediately sensed he must tell Tragically, all extended family We aim to tell our children what his mother to come and hear these who stayed behind perished in the it means to be a part of the Jewish terrible stories for herself. Although Holocaust. people. the sports grounds were miles away – and he would only be coming home My grandfather arrived in South We tell our collective family’s story. after the festival had ended – he found Africa and married my grandmother Indeed, the stories we tell ourselves a creative solution. He wrote a note (a marriage that lasted 75 years!), built are critical to our collective identity. to his mother and asked the captain a family, became a Jewish community According to Harvard History of one of the steam ships on the river leader, and they made aliyah when Professor, Jill Lepore, this is the crisis next to the grounds to deliver the note he was 59. All his direct descendants facing America today.1 She argues to the lady who runs the kiosk further subsequently followed suit and live in that Americans have forgotten how upstream. Thankfully, the note made it Israel today. He passed away peacefully to his mother, my great-grandmother a few years ago at the age of 97. He Continued on page 4

| 3 Continued from page 3 to tell their national story with clarity. the story itself. The story may begin However, thankfully, the Pesach She suggests the reason for this is with darkness, pain and suffering but Haggadah grants us a unique paradigm that over the last 50 years, much of somehow always ends with light, hope through which to view these events. academia has shunned any discussion and redemption. of nationalism, seeing it as something Although the future remains uncertain negative and dangerous. By doing so, The Jewish story contains tragedy but and none of us know how things will others step into the vacuum and create is never tragic. unfold, we believe and know that they will end, and somehow for the stories which don’t necessarily reflect Life has bitterness, lots of it, but it is better. We know from our collective the true American story. fundamentally sweet. family story that pain, suffering and Lepore says a country must have a There is evil in the world, but good will uncertainty will transform into a national story, otherwise it risks losing eventually prevail. better and brighter future. Perhaps its way. Yes, writing national history even to a more mindful and balanced creates plenty of problems. As these lines are being written, Covid- world, more humble and appreciative 19 has caused the most unimaginable societies demonstrating more But not writing it creates more. and drastic consequences all over the creativity and interconnectedness. globe. We are living through chaotic, Our Prophets and Sages understood Perhaps a better world somehow daunting and uncertain times. this well and created our national strengthened with new purpose and narrative at the very dawn of Jewish Our challenges – just like in Egypt – vigor, better equipped and resolved history. They defined what our are both physical and spiritual. to face life’s great challenges and collective identity and destiny are all opportunities ahead. about. This is the story of Pesach and Physically, tens of thousands have this of course is our Haggadah. died, hundreds of thousands more Please G-d, let it be soon! are ill and we are experiencing an So what is the essence of our story? unprecedented spread of the virus to Chag Sameach! What is the foundational idea at the almost every country in the world in core of the Haggadah? such a short time. Israel is approaching 1 Foreign Affairs Periodical, March/April 2019, p. 10. Our Sages posit that the quintessential a full national lockdown as are many 2 Mishna Pesachim, 10:4. theme of the whole story can be countries around the world causing With respect to the Haggadah’s theme of unprecedented physical isolation 3 ּ ַמְתִחיל ִּבְג ּנות ּוְמַסֵּים ְּבׁ ֶשַבח ַמ ְת ִחיל ִב ְג ּנות – captured in four words and social distancing. The financial , the Talmud (Pesa- begin with shame, end chim 116a) mentions two opinions. Rav – ּוְמַסֵּים ְּבׁ ֶשַבח with praise.2 This short and sharp ramifications for so many individuals says it’s referring to the spiritual realm, insight not only captures the primary and countries are staggering. the journey from idolatry to belief in G-d, and Shmuel says it’s referring to our phys- plot of the Exodus but reveals an Spiritually, a host of religious and ical survival – from suffering and ser- underlying pattern in all of Jewish halachic challenges, such as the vitude to freedom and redemption. Rav history. Yitzchak Alfassi rules that both opinions shutting down of all synagogue are accepted in practice and both appear in Life comes with difficulties and services, public Torah classes and the Haggadah. challenges. But it is in no way defined shiurim and many regular chessed by them. services, to mention but a few. Instead of the natural scenario of grandparents Whether the challenges are physical sitting with grandchildren on Seder or spiritual,3 one thing is clear. It is Night, countless families will be Rabbi Doron Perez is the Chief Executive of the beginning of the story and not separated, many for the first time ever. World Mizrachi

4 | Getting to the promised land may take 40 years, but the journey starts today. Invest now for the future.

Wishing our clients, colleagues and associates a Chag Kasher v’ Sameach.

Bank | Capital | Wealth

Sasfin Bank Ltd. Reg no. 1951/002280/06 An authorised financial service provider licence no. 23833 A registered credit provider NCRCP22 and a member of the Sasfin Group

10014343_Sasfin_Jewish Life March Passover(v3).indd 1 2020/03/05 11:15 MIZRACHI EDUCATORS

Rabbi Reuven Taragin Rabbanit Shani Taragin

HOW HASHEM WAITS FOR US

oshe is on the way back to and unable to rise to the occasion. At future generations to show our appreci- Egypt to demand that Pha- this point, the Exodus detours through ation of Hashem’s shemira on that orig- raoh free the Jewish people. the nine plagues.1 Their stated goal is inal night in Mitzrayim. The Talmud- MSuddenly, Hashem adds an ultimatum, to convince the Egyptians of Hashem’s 76teaches that Hashem continues being informing Moshe that Pharaoh will hegemony but their real intention was shomer over us on the night of the 14th refuse to free the Jews and that Moshe to inspire the Jews who live amongst of Nissan for all generations. 2 is to threaten Pharaoh and Egypt with the Egyptians. Additionally, the Seforno explains that the death of all of their firstborn – Finally, after nine plagues, the Jews are just as Hashem waited and longed for makat bechorot. The Jews are Hashem’s ready and it is time for makat bechorot. the moment when the Jews would be firstborn children. If Egypt refuses to Before the plague can occur and for it deserving of geula from Mitzrayim, he free them, the penalty will be the death to single out the Jews as Hashem’s first waits for the time we will be ready for of their own. born, the Jews have to identify them- the final Geula as well. The Rema7 adds Though Moshe is told about the selves by sacrificing the Korban Pesach that we open the door when we recite ְ ָ at the Seder to show our faith ׁ ְשפֹך ֲח ָמ ְתך bechorot ultimatum before his return, and marking their doorposts with its he issues it only after nine other plagues. blood. Hashem knows which homes are in Hashem’s shemira of us and that this If Hashem intended for Moshe to issue Jewish and needs no sign; it is the Jews merit will indeed bring our own geula. the ultimatum only after the nine who need to self-identify.3 May we continue to be shomer the plagues, why did He tell Moshe about Though the actual Exodus occurred in mitzvot of Pesach in a way that merits it at the beginning of the story as if it the morning, the geula began the night us the shemira of the ultimate Geula! needed to be issued right away? before4 with makat bechorot. Hence 1 This explains why Chapter 6 reintroduces I believe that makat bechorot was we have our Pesach Seder at night and Moshe and Aharon (6: 14-27). It is meant to occur at the very beginning. It not during the day. We are meant to introducing a new ‘version’ of the story. was only Bnei Yisrael’s lack of faith that commemorate not only the Exodus, 2 See Rashi 7:3. This explains why Hashem had required the nine preceding plagues. but makat bechorot too. Not only what to harden Pharaoh’s heart so that he would continue to resist wanting to free the Jewish Returning to the beginning of the story, Hashem did for us, but also what we people. Pharaoh may have been convinced, 5 Hashem gives Moshe a dual directive had to do to deserve it. but the Jews were not yet ready. at the burning bush, by sending him The night when this all occurred – 3 See Mechilta (Bo 6), which emphasizes that the sign was on the inside of the door because to both Pharaoh and Bnei Yisrael. He both that year and in future years – is it was aimed at the Jews living in the home. is to ask Pharaoh for emancipation and called leil shimurim, for both Hashem 4 See Berachot 4b. the Jews to show they are worthy of and the Jewish people. Rashi explains 5 See Shemot 13, which focuses our redemption by standing with him in that the shemira refers to Hashem’s commemoration of Yetziat Mitzrayim on a show of faith and identifying them- waiting and looking forward to the makat bechorot and on korban Pesach which merited our redemption (See Machzor Vitri selves as Hashem’s ‘firstborn’ nation. moment He could redeem the Jewish on the Haggadah DH Ba’avur). Initially, the Jews rise to the occa- people. Ramban explains that Hashem 6 This explains the significance of Rabbi Elazar sion and show faith. When Pharaoh was waiting for the time the Jewish Ben Azarya’s opinion (Berachot 9a), that the people would be worthy of redemption Korban Pesach needed to be eaten before rejects Moshe’s request and intensifies chatzot, the time makat bechorot occurred. Korban Pesach. their slavery, the people lose hope and by sacrificing the 7 Orach Chaim 480. express their frustration to Moshe. Shemira means to watch and pro- The Exodus is at an impasse – Hashem tect and refers to Hashem’s protect- Rabbi Reuven Taragin is Educational wants to free the Jewish people and can ing the Jewish homes during makat Director of Mizrachi and Dean of the use makat bechorot to do so, but the bechorot. The Jewish people’s shemira Yeshivat HaKotel Overseas Program [email protected] Jewish people are not yet ready. of the mitzvah of Korban Pesach mer- Hashem attempted to reinspire the ited Hashem’s shemira during makat bechorot. Jewish people through the five lesha- Scan here to join Rabbi not of Geula. Unfortunately, the Jews The Ibn Ezra explains that we are Taragin’s WhatsApp group are too pressurized by their slavery shomer the mitzvah of Korban Pesach in with daily Divrei Torah

6 | Rabbi Reuven Taragin Rabbanit Shani Taragin

THE “FIVE-STAR” SEDER IN BNEI BRAK

ven if we were all wise… despairing eras in Jewish history as of Am Yisrael. He would live and die all Sages and well learned Jewish leaders were being tortured to with the words Shema Yisrael Hashem in the Torah, it would still death and a harsh Roman exile was yet Elokenu Hashem Echad on his lips “Ebe our duty to tell the story of the to follow. – constantly engaged in Kabbalat departure from Egypt. And the more Ol Malchut Shamayim (accepting How could Pesach – the holiday of one elaborates upon the story of the the yoke of Heaven) however dire his freedom and redemption – be cele- departure from Egypt, the more one is circumstances. brated that year in the midst of terror to be praised.” and persecution? Who could inspire Under quarantine and danger, Rabbi Immediately after teaching the above the leaders to retain their faith and Akiva teaches us messages of redemp- imperative, the Ba’alei haHaggadah optimism? All agreed that Rabbi tion every Seder; the secret is not only recount the narrative of the Five “Star” Akiva, who could laugh upon hear- to retain optimism and recount the Sages in Bnei Brak, who fulfilled the ing the rejoicing of Roman officers redemption of the past as a prelude above: “Rabbi Eliezer, Rabbi Elazar and seeing foxes/jackals (or Roman to the future, but simultaneously to ben Azaryah, Rabbi Yehoshua, Rabbi officers) emerging from the Kodesh strengthen oneself in religious com- Akiva, and Rabbi Tarfon were telling Kodashim, confident in the fulfillment mitment. It is no surprise that Rabbi of the departure from Egypt all night of the prophecies of consolation,4 Akiva’s own students had to come to until their disciples came and said to could offer them the inspiration they announce – “Our masters, the time them: Our masters, the time for the needed! for the recitation of the morning recitation of the morning Shema has Shema has arrived.” The Rabbis were arrived.” Rabbi Akiva debated with Rabbi well aware of the ideal time to recite Tarfon regarding the proper conclu- Kriyat Shema; in fact they had been This was an odd phenomenon – sion to Maggid: “Rabbi Tarfon said, engaged in reciting Rabbi Akiva’s firstly, at least three of the four Sages ‘Blessed art Thou, O G-d… Who has Kriyat Shema all night as they rekin- mentioned – Rabbi Eliezer (from redeemed us and has redeemed our dled their faith in redemption, in mar- Lod), Rabbi Yehoshua (from Peki’in) forebears [past tense] from Egypt’ – tyrdom and in acceptance of Ol Mal- and Rabbi Tarfon were Rabbi Akiva’s and did not seal [the blessing]. Rabbi chut Shamayim. masters and teachers! Why were they Akiva continued and concluded Rabbi The students had yet to partake in spending Seder Night with their stu- Tarfon’s blessing: ‘...So shall our G-d such a Seder; otherwise they would dent (from Bnei Brak)? After all, stu- and the G-d of our forebears bring to have known that the dawn herald- dents generally visit their teachers on us other festivals and celebrations for festivals. ing the redemption had already risen peace, rejoicing in the rebuilding of hours earlier, as the Pesach story was Secondly, Rabbi Eliezer in particular Your city and reveling in Your service; 1 retold throughout the night in Bnei taught that one is required to cele- and we shall eat therefrom the paschal Brak. brate yom tov in one’s home, based on lamb and the sacrifices… Blessed art the pasuk, “You shall rejoice, you and Thou, Who has redeemed Israel.’”5 your household,”2 which he contra- 1 Sukkah 27b. Rabbi Akiva’s beracha of thanksgiv- dicts through spending Pesach night 2 Devarim 14:26. ing for past and future redemptions in Rabbi Akiva’s home. 3 Rabbi Yechiel Michel Epstein, 1829-1908 would be recited that year (even in in his commentary on the Haggadah, “Leil The Aruch HaShulchan3 suggests that the presence of Rabbi Tarfon) as he Shimurim.” the Seder in Bnei Brak took place after hosted this monumental Seder as one 4 Makkot 24b. the destruction of the Second Beit of the five-“star” leaders of his gener- 5 Pesachim 116b. HaMikdash, most probably during the ation. For though he may have been Rabbanit Shani Taragin is Educational harsh Hadrianic persecutions follow- the student, that year and onward, he Director of Mizrachi and the Director of the ing the failed Bar Kochba rebellion. would teach and inspire generations to Mizrachi Matan Lapidot Educators’ Program This was one of the most tragic and maintain faith in G-d and the destiny [email protected]

| 7 • 7 MAY THIS PASSOVER Rabbi Alon Friedman bring you the four sons Understanding the Education System

recent study came out that in which communication, questions ask. The ability to ask the appropriate doesn’t seem very shocking: and answers are a necessity to the questions indicates comprehension of children are more likely to ask fulfillment of the Seder. the subject matter, as well as a sincere AGoogle a question than ask a parent. desire to understand the fundamentals The survey was conducted by Bir- Questions and answers are integral to of the material. mingham Science City, whose Direc- the Seder, and are most apparent in The type of question one asks and its tor, Dr. Pam Waddell, commented, the dialogue of the Four Sons. presentation reflects the character “this isn’t necessarily a bad thing. It shows just how commonplace digital We are all aware that these of the questioner. Knowing when to technology is for children today and four characters depict different speak and when to remain silent also how comfortable they are with using understandings of and approaches to indicates one’s motivation in asking it.” human behavior. the question. Is one truly seeking & EVERY BLESSING an answer or is he merely making a I think most will agree with her The Torah tells us, “And it shall be statement to voice his own opinion? FROM ABOVE! assertion that there is nothing wrong when your son asks you in time to Whom one asks is equally critical. with looking up a word in an online come saying: ‘what is this? You shall Some individuals only ask questions dictionary as opposed to a physical say to him, with a strong hand G-d to those who will offer them an dictionary. What is more concerning has brought us out of Egypt’.” (Shemot anticipated desirable response. They is the notion that the technology is 13:14) will not ask if they expect they won’t being used as the authoritative place like the answer. to go for information, not only to look Rashi attributes this question to the up the meaning of trivia words, but for she’eino yodeah lishol, the son who is There are a number of reasons all types of information a child might not even able to ask. Yet this answer why people do not ask questions. have asked a parent. It is difficult to is given to the wicked son in the Complacency, ignorance, apathy, self- sift out real information from pseudo- Haggadah! What relationship is there consciousness and insecurity seem to information and this certainly applies between one who does not know how be superficially valid reasons. Perhaps to children. to ask and one who is wicked? There the most destructive reason for failure certainly must be a relationship as the to question, however, is one’s refusal to Moreover, there is an additional Haggadah connects the two! concern about children consulting accept the answer. The individual with Google instead of their parents. We may suggest that in Torah chinuch this trait does not desire to develop (education), there is no room for intellectually. He may even fear the The learning experience, certainly compromise. If one receives the wrong truth of the answer. This individual when it comes to Torah, is not just education it is tantamount to receiving reflects intolerance and egotism. about getting information. There no education. One who is devoid of Ultimately, his refusal to accept ENER-GI FILLING STATIONS is something valuable about the Torah will ultimately be satisfied with another’s answers will harm only one SITUATED IN AND AROUND interaction between two or more misleading ideas and thoughts. person... himself! people discussing something of interest to them. Google is not going The foundation of the pedagogic The Seder is about asking questions to GAUTENG, LIMPOPO to help children make sure they process is the ability to motivate the find the truth. To hear the truth, we AND MPUMALANGA understand the information they just student to question, to initiate ideas. must learn to listen. Questioning is an innately human read. Google is not going to help make Wishing you and your families and trait. One should seek to understand the message personal. Chag Kasher VeSameach! by delving deeper into the profundities HELPING YOU FIND JOY The festival of Pesach is unique of the Torah. There are certain FIND YOUR NEAREST BRANCH ONLINE in that its many facets and details limitations though. One must know Rabbi Alon Friedman is Rabbi of big shul www.ener-gi.co.za +2711 640 3372 revolve around a central discussion what to ask, when to ask, and whom to minyan of the Yeshiva Mizrachi community IN EVERY JOURNEY

8 | MAY THIS PASSOVER Rabbi Alon Friedman bring you

& EVERY BLESSING FROM ABOVE!

ENER-GI FILLING STATIONS SITUATED IN AND AROUND GAUTENG, LIMPOPO AND MPUMALANGA

HELPING YOU FIND JOY FIND YOUR NEAREST BRANCH ONLINE IN EVERY JOURNEY www.ener-gi.co.za +2711 640 3372 TONIGHT WE ARE LEAVING FOR FREEDOM! Ideas for learning together at the Seder

eder Night is a festival of faith. It involvement in themselves, and join a The ability to ask questions is also the is a time when we want our whole kind and giving community.”4 ability to open our hearts to change, family to undergo a process of to an understanding that we can be A slave is constantly thinking about growth. We want the whole family to better. Asking the Ma Nishtana gives S how to survive, so he can only think be free. Here are a few suggestions on us the opportunity to grow, challenge, about himself. A free person, full of change and improve. the idea of freedom you can share and power and vigor, is able to remove discuss around your Pesach table. himself from his self-centeredness – ֲע ָב ִדים ָה ִי ּינו ְל ַפְרעֹה ְּב ִמ ְצָר ִים We suggest that the week beforehand, to think about others and how to help them. Thinking about others is the you ask each member of the family to We were slaves to ponder the question: “What does free- thought process of a free person! Pharaoh in Egypt dom mean to me?” Before all else, leaving slavery for free- Why is it important to remember that Maggid begins with Ha Lachma Anya: dom teaches us that it is forbidden to the Lechem Oni – the poor man’s control others. In the next stage, the we were once slaves? bread our forefathers ate in Egypt, and Torah commands us to act with kind- The Torah begins the first set of mitz- ends with HaShata Hacha – LeShana ness towards others – to live in a world vot after Har Sinai precisely with the HaBa’a BeAra DeYisrael; HaShata of giving, the world of free people. laws of a Jewish slave. From this we Avdei – LeShana HaBa’a Bnei Chorin Our goal at the Seder is to go free; to can learn an essential point in our cov- – “This year we are here – next year in be able to see the other, to transform enant with G-d.2 Eretz Yisrael; this year we are slaves – ourselves into people who positively The foundation of the entire Torah is next year free men.” influence and give to others as people truly free. faith and belief in G-d. “I am the L-rd This is the goal of Seder Night – to go your G-d” is the first of the Ten Com- mandments. Our basis for faith in G-d ַמה ִּנׁ ְש ּ ַת ָּנה ַה ַּל ְי ָלה ַה ֶ ּזה ִמ ָּכל ַה ֵּלילוֹ ת free! Let us go on a journey through the Haggadah that will enlighten us does not begin with ‘I am G-d who as to what true freedom means in our Why is this night different created the world’ but rather “I am G-d times. from all other nights? Who took you out of Egypt, from the house of bondage.” Going from slavery What is the purpose of the four to freedom is what enables a person ָּכל ִד ְכ ִפין ֵי ֵיתי ְוֵייכֹל ָּכל ִד ְצִר ְיך ֵי ֵיתי ְו ִי ְפ ַסח questions? to fully connect and communicate All who are hungry, come and Clearly, the main point of asking ques- with G-d, and freedom is the basis for eat; all who are in need, come tions is to receive answers. However, all of the mitzvot. Only then, after we and join our Pesach Seder there is an additional goal here. The have left slavery and become free, can Gemara1 states that if a person has no we receive the Torah. A person who is Concern for others takes us out of children, someone else asks him the enslaved to another cannot be a full slavery. four questions; and if he is all alone, servant of G-d – not only technically, Rav Soloveitchik explains: “The he must ask himself. What does this in that his master disrupts his ability essence of freedom is the inclusion mean? to keep the mitzvot, but also psycho- logically and spiritually. He cannot feel of the ‘other.’ The slave thinks only A slave does not question things. his full dependence on G-d alone while about himself, but a proud, free person Only a free person is independent and he is beholden to his master. thinks about and includes others. strong enough to ask and challenge. Seder Night symbolizes the birth of This is even true regarding questions For Am Yisrael there is no such con- a ‘Chesed (Giving) Community’ – a of faith. A free person connected to cept as slavery for life, as it says: “They community in which the slaves who G-d and to his faith is not afraid to ask are My servants”3 – all of Am Yisrael were just now redeemed from slav- questions. Questions will not under- is subservient to G-d. Therefore, they ery, leave their isolation and total mine his or her world of faith. cannot be enslaved to humans, for the

10 | Rabbi Yosef Zvi and Rabbanit Sharon Rimon TONIGHT WE ARE LEAVING FOR FREEDOM! Ideas for learning together at the Seder

basis of serving G-d is that every man most of these cases, Am Yisrael were Why is it so important for us to know and woman must be free to serve Him. spiritually strong and did not abandon that G-d took us out of Egypt? Slavery damages the concept of “I am their faith. Firstly, it leads us to trust and have the L-rd your G-d” in two ways, for So who is considered free? – the Ger- faith in G-d, as the Torah states in sev- both sides – the slave and the master: mans who ruled over us, or the Jew eral places: “And I will take you to Me 1. Slavery prevents the slave from who sat in the ghetto and vigilantly as a people, and I will be your G-d, and the freedom to serve G-d alone. retained his humanity and kept G-d’s you will know that I am the L-rd your commandments, despite the enormous G-d, Who has brought you out from 6 2. Slavery causes the master to feel hardships? under the burdens of the Egyptians.” superiority, which prevents him from feeling subservience to The Nazis acted as free men, but in However, there is an additional point G-d. The fact he allows himself truth they were slaves to a false and here. If we had left the slavery of Egypt to enslave another human being sickening ideology that caused them through a national struggle, it is safe shows that not only is he not to abandon basic human morals. In to assume that we would not have keeping this mitzvah, he is also contrast, the Jews in the extermination become servants of G-d; a people who camps, who retained their humanity, would subjugate themselves to doing lacking in his belief in and sub- 7 servience to G-d. decency and morality, were the ones G-d’s Will in this world. “Slavery” to who were truly free. a spiritual and moral world, to a world If so, Avadim Hayinu – We were slaves of ethics, principles and good charac- 5 to Pharaoh in Egypt and G-d took us Rav Oshri tells of when he was in the ter traits, turns a human into a free out – it was this Exodus which enabled Kovno Ghetto and heard the chazzan person by virtue of the fact that the us to become servants of G-d. How- suddenly stop before the blessing “that spirit is what rules him, and not his ever, our control over other people also You have not made me a slave.” The body or his physical desires. blocks us from our ability to be true chazzan cried out: “How can I say this Rav Kook teaches us that “The dif- servants of G-d. On Seder Night, let us blessing at a time when we are under ference between a slave and a free emphasize our slavery in Egypt so that curfew and captivity… how can a person is not just a question of social we will never try to oppress and con- slave make the blessing of a free man standing, whereby one happens to be trol others; so that we may understand while the rod of slavery is placed at his enslaved and the other is not. We can that doing so prevents us from being neck?” true servants of G-d. Problematic con- find an intelligent slave whose spirit is trol is not only found in slavery in the Rav Oshri answered that he could free, and the opposite, a free man with classic sense, but can occur in many indeed recite this blessing, thanking the mentality of a slave. The nature other relationships where one side G-d for not making him a slave, since of true freedom is that uplifted spirit takes advantage of their strength or “the essence of the blessing was not through which the individual, and the position to control and dominate the written regarding slavery of the body entire nation, is uplifted and inspired other side, such as a boss/employee; but rather slavery of the mind,” and a to remain faithful to their inner husband/wife, parent/child, etc. Jew who is committed to G-d’s mitzvot essence – the mental and spiritual is always considered free, even when attribute of the Divine image that lies 8 ”.enslaved. within them ְו ִהיא ׁ ֶש ָע ְמ ָדה ַל ֲאבוֹ ֵת ּינו This is what has stood Rabbi Yosef Zvi Rimon is Head of Mizrachi’s ַו ּיוֹ ִצ ֵא ּנו ה’ ִמ ִמ ְצַר ִי ם Shalhevet Educational Advisory Board and ְּבָיד ֲח ָז ָקה ּו ִב ְז ַרֹע ְנ ּטוָיה by our fathers In every generation they have tried to Chairman of Sulamot annihilate us. So it was with the Cru- And G-d took us out of Rabbanit Sharon Rimon teaches Tanach sades, the Inquisition, Spain’s expul- Egypt with a strong Hand and is Content Editor for the Tanach website sion of the Jews, and the Holocaust. In and an outstretched Arm www.hatanakh.com/en | 11 Rabbi Shalom Rosner

Defining Ourselves

e start the Haggadah The question is asked why the sneh What was the sneh? A bush on fire talking about the lowly was deemed the most appropriate yet its inside stayed whole. It was state in which we found vehicle for this initial conversation? A not consumed. It was only burning Wourselves at the beginning of the lowly burning bush doesn’t seem to be externally. Moshe had his doubts process of Yetziat Mitzrayim. Why do the glamorous mechanism we would about the Jewish people. Did they and not the have envisioned. really deserve to be saved? What ֲעָבִדים ָהִי ּינו ְלַפְרעֹה we say we were merits did they have? G-d appears to ,ַעְבֵדי ַּפְרעֹה ָהִי ּינו more concise Pharaoh’s slaves? After all, in Tehillim, Rav Soloveichik suggests that there Moshe in the form of the sneh, as if to we are called Avdei Hashem, so the is a fundamental difference between say these people are pure and perfect עבדים הי ּינו לפרעֹה ּבמצרים עבדי ּפרעֹה parallel would be Avdei Paroh. Is there ְ ַ ֵ ְ ַ and ִ ָ ְ ִ ְ ְ ַ ְ ִ ָ ִ ָ ֲ . on the inside. It’s just the outside that’s a major difference between the two Hayinu leParoh, we were to Pharaoh, on fire. Go redeem My people. phrases? means a social reality, an external physical state in which we found When we finally did leave Mitzrayim, If we continue moving backward in ourselves. We were subjugated to we became Avdei Hashem, not history, the real beginning of the geula servitude, but it didn’t go to our core. just avadim hayinu leHashem. We was the moment G-d appeared Avdei Paroh, servants of Pharaoh, on identified with His values, became to Moshe by the sneh, the the other hand, would have meant an shaped by His mitzvot, and matured burning bush, where He told identification, an internal connection through His dictates. Let us continue him to return to Egypt and between us and Pharaoh, between us to allow the Torah to define who we lead the Jews out. and his ideals and values. That was are, to inspire our core inner self, and not the case. As the Midrash tells us, may we all be zoche to a true holiday we didn’t change our names, clothing, of geula veYeshua – redemption and etc. On the outside, it might not salvation. have been noticeable but G-d Rabbi Shalom Rosner is a Rebbe at Yeshivat knew we were Avadim leParoh Kerem B’Yavneh and Rabbi of the Nofei and not Avdei Paroh. HaShemesh community

12 | RECOMMENDED READING RECOMMENDED READING

WHY IS THIS HAGGADA DIFFERENT FROM ALL OTHER HAGGADOT? WHY IS THIS HAGGADA DIFFERENT FROM ALL OTHER HAGGADOT? Dr. Daniel Rose explains the new Koren Magerman Youth Haggada Dr. Daniel Rose explains the new Koren Magerman Youth Haggada

bout to gain their freedom, the while you are doing the deed, because It aims to transmit our national and bout to gain their freedom, the while you are doing the deed, because It aims to transmit our national and " Israelites were told that they were values are caught not taught. They are religious heritage in a way that children " Israelites were told that they were values are caught not taught. They are religious heritage in a way that children to become a nation of educators… to become a nation of educators… A communicated by what we do more can comprehend by using experiential A communicated by what we do more can comprehend by using experiential Freedom is won not on the battlefield nor Freedom is won not on the battlefield nor than by what we say.”1 than by what we say.”1 in the political arena but in the human education techniques and activities that in the political arena but in the human education techniques and activities that draw inspiration from the rituals of the draw inspiration from the rituals of the imagination and will. To defend a land The haggada itself, using language from imagination and will. To defend a land The haggada itself, using language from you need an army, but to defend freedom 2 evening itself. you need an army, but to defend freedom 2 evening itself. the Talmud, tells us how best to do the Talmud, tells us how best to do you need education. You need parents, you need education. You need parents, this: “In every generation each person this: “In every generation each person families and homes and a constant Each page asks the reader a question, families and homes and a constant Each page asks the reader a question, conversation between the generations. must see himself as if he had come suggests an activity (suitable for conversation between the generations. must see himself as if he had come suggests an activity (suitable for Above all you need memory – the kind out of Egypt”. In an obvious attempt all present around the table) that Above all you need memory – the kind out of Egypt”. In an obvious attempt all present around the table) that of memory that never forgets the bread of of memory that never forgets the bread of highlights the themes addressed on that highlights the themes addressed on that affliction and the bitter herbs of slavery.” affliction and the bitter herbs of slavery.” particular page, features a quote or story particular page, features a quote or story (The Jonathan Sacks Haggada) (The Jonathan Sacks Haggada) connected to the ideas on the page, and connected to the ideas on the page, and shows a beautiful illustration that can be shows a beautiful illustration that can be Rabbi Sacks exquisitely encapsulates Rabbi Sacks exquisitely encapsulates approached as a commentary in itself on approached as a commentary in itself on the essence of Seder Night. In perhaps the essence of Seder Night. In perhaps the text. the text. the widest celebrated ritual service the widest celebrated ritual service across the Jewish world, we ensure All of the tools and resources in the across the Jewish world, we ensure All of the tools and resources in the future generations are socialized into Koren Magerman Youth Haggada, future generations are socialized into Koren Magerman Youth Haggada, our national narrative, identity, and together with the explanatory Parent- our national narrative, identity, and together with the explanatory Parent- values. At the seder table, there are two Educator Companion (available free values. At the seder table, there are two Educator Companion (available free to advise us how to best achieve this, to advise us how to best achieve this, central actors, the Parent-Educator (an with purchase from www.korenpub. central actors, the Parent-Educator (an with purchase from www.korenpub. the Rambam, in his Mishneh Torah, the Rambam, in his Mishneh Torah, archetype Jewish personality in Jewish com) give parents and educators archetype Jewish personality in Jewish com) give parents and educators changes the language somewhat from changes the language somewhat from civilization) and the child. everything they need to ensure the civilization) and the child. everything they need to ensure the “see himself (lirot)” to “present himself “see himself (lirot)” to “present himself 3 Seder will revolve around the children 3 Seder will revolve around the children Rabbi Sacks also hints at the pedagogy (leharot)”. By controlling every aspect Rabbi Sacks also hints at the pedagogy (leharot)”. By controlling every aspect at the table, and make Seder Night a at the table, and make Seder Night a utilized by the Parent-Educator with the of the Seder, including the way we dress, utilized by the Parent-Educator with the of the Seder, including the way we dress, magical evening of impactful, engaging, magical evening of impactful, engaging, help of the haggada: memory. National eat, sit and act, we can imagine ourselves help of the haggada: memory. National eat, sit and act, we can imagine ourselves and fun, experiential education. and fun, experiential education. memories are transmitted through and each other as if we are there at memories are transmitted through and each other as if we are there at that moment in history when we were that moment in history when we were ritual and storytelling, and Seder night Daniel Rose is the editor of the Koren ritual and storytelling, and Seder night Daniel Rose is the editor of the Koren combines these two magnificently. freed from Egypt. This is the moment Magerman Educational Siddur series combines these two magnificently. freed from Egypt. This is the moment Magerman Educational Siddur series when national memories become when national memories become What do ritual and storytelling have in and developed the Koren Magerman What do ritual and storytelling have in and developed the Koren Magerman personalized. personalized. common? They are both experiential. Youth Haggada. common? They are both experiential. Youth Haggada.

They facilitate the experiencing of We created the new Koren Magerman They facilitate the experiencing of We created the new Koren Magerman 1 The Jonathan Sacks Haggada 1 The Jonathan Sacks Haggada values and narrative in a way that other Youth Haggada with all of this in mind 2 Talmud Bavli Pesachim 116b values and narrative in a way that other Youth Haggada with all of this in mind 2 Talmud Bavli Pesachim 116b more cerebral modes cannot. To quote and designed a haggada that places the 3 Laws of Chametz and Matza, 7:6 more cerebral modes cannot. To quote and designed a haggada that places the 3 Laws of Chametz and Matza, 7:6 Rabbi Sacks once again: “Tell the story child at the very center of Seder night. Rabbi Sacks once again: “Tell the story child at the very center of Seder night. Rabbi Doron Chitiz

Making Your Seder More Meaningful

eder Night holds the key to How many of us feel free to always say was camped at Har Sinai “as one man, our personal Jewish identities. and do what we believe is right? with one heart.” The Jewish unity It is a night for each one of us felt at the foot of the mountain was Sto reflect on who we are as Jews and THE FOUR SONS unparalleled. Therefore, the composer where our priorities lie as G-d’s nation. of Dayeinu says that it would have been Traditionally, the Seder is thought of How do we educate our children? enough to just experience this unity and as a night focused on the children – by to thank G-d for it. “Educate the child according to his way” encouraging them to ask questions and (Proverbs 22:6). Rabbi Samson Raphael Progress rather than perfection. share ideas. While this is of utmost Hirsch expounds on this verse, stating importance, it is crucial to keep in that every child is unique, with different Do we take the time to notice the small mind that the Seder is an important personality traits and qualities, and experiences, people, and circumstances experience for all of us, regardless of age. therefore should be educated differently. in our lives and thank G-d for them? When it comes to education, there The actual mitzvah of the evening is to Take a moment to think of something is no “one size fits all.” Two children tell the story of the Exodus from Egypt. that you are thankful to G-d for, that could ask the same question but should This is meant to serve as an inspiring you hadn’t previously taken notice of. receive different answers tailored to his journey to last all year round. How or her character. How do we see this do we turn the Seder from merely a Let us take the opportunity to go idea manifested in this section of the around the table and each person shares recitation of passages in the Haggadah to Haggadah? Are these the answers we something he or she isthankful for. a meaningful and powerful experience would have given these sons? for everyone around the table? The Haggadah classifies the sons for VEHI SHE’AMDA Here are some discussion topics you may us, labeling them wise, wicked, simple “In every generation arises those who want to include in your Seder: and “one who cannot ask.” How may would destroy us, but the Holy One these preconceived notions play into saves us from their hands.” SLAVERY the answers given? How would they play into the answers we would have given What do you think is the key to Jewish We speak about our slavery in Egypt the sons? survival and continuity (both physical which happened over 3,000 years ago. and spiritual)? What can we do to How many of us truly relate to the Many Haggadot include illustrations of ensure this continuity? physical slavery as depicted in the the four sons. How is each son depicted Torah? in your Haggadah? How would you describe or illustrate these sons? Does slavery exist in our lives today? I hope the discussion topics above will enhance your Seder experience, We are all enslaved to some degree – DAYEINU socially, technologically, financially, etc. trigger some interesting discussion and Many commentators wonder: what make your evening more relevant and How many of us allow our smartphones would have been the point of our meaningful. And keep in mind, if they to dictate how or when we use them? standing adjacent to Har Sinai without don’t work the first time, there’s always Do we automatically answer our ringing receiving the Torah? Wasn’t receiving the second Seder! phone even when we are in conversation the Torah the goal of standing at Har Pesach kasher veSameach! with someone else, or do we let it go to Sinai? One of the answers famously voicemail? Do our phones serve us or do given is taken from Rashi’s commentary Rabbi Doron Chitiz is the Shaliach for we serve our phones? on Exodus 19:2, that the Jewish nation Yeshiva College and Mizrachi South Africa

14 | Rabbi Doron Chitiz Gila Chitiz

The True Meaning of Freedom

any of us are familiar with According to Rav Soloveichik, one The Maharal of Prague, in his the line “Let my people go” of the intrinsic definitions of a free commentary on Pirkei Avot, explains from the song “Go Down man is his ability to experience time, that Man is composed of physical MMoses.” This line has become a and to be in control of his own time. animalistic matter and a spiritual widespread catchphrase referring to This explains the reason behind the mind. One who does not elevate the Exodus from Egypt, especially first commandment the Jewish nation himself through the study and around Pesach time. received during the Exodus from internalization of Torah remains tied Egypt – the commandment to sanctify only to his physical nature. The study The words are a translation from the months. This was intended to help of Torah distinguishes one’s mind the Hebrew “shalach et ami,” and them transform their lives of slavery from his physical self and transforms originate from Exodus 7:26, when G-d into the life of a free nation. him into a free creature, one who is instructs Moshe to approach Pharaoh not ruled solely by his instincts and and demand that he allow the Jewish Rav Kook states that the difference urges. nation to leave Egypt. However, this is between a slave and a free person is only part of the message. not merely a matter of social position. Freedom is a moral right for all We can find an enlightened slave of humanity, but is accompanied “Let my people go” omits the crucial whose spirit is free, and a free man by obligations. As free beings we last word in the verse – veya’avduni – with the mentality of a slave. True are expected to utilize our time “and they shall worship Me.” Although freedom is that uplifted spirit by which responsibly, emulate G-d and His this last word leaves the phrase the individual – as well as the nation virtues, and channel our impulses and considerably less catchy, it is essential as a whole – is inspired to remain instinctual desires for Divine worship to both the Exodus narrative and to faithful to his inner essence, to the and the betterment of society. our understanding of freedom. spiritual attribute of the Divine image The essence of freedom was perfectly within him. It is that quality which The definition of freedom in Judaism characterized by South Africa’s symbol enables us to feel that our life has value differs significantly from the accepted of freedom, Nelson Mandela, “For and meaning. notion of freedom prevalent in to be free is not merely to cast off Western society. The phrase “serve no Hence, the definition of true freedom one’s chains, but to live in a way that master but yourself” implies that to be is that by focusing on our inner respects and enhances the freedom of truly free one must rid oneself of every Divine spark, through the worship others.” master, every obligation to another, and emulation of G-d, we give our life Pesach serves as our annual reminder and any form of higher power. Total, purpose and meaning. of what it means to be a free nation. absolute freedom is about being able to However, we have an obligation to take act upon your every whim and desire, True freedom means emulating G-d, these messages and apply them to our at any time. therefore through serving Him we exercise our ultimate freedom. The own lives. Pesach is an opportunity However, the Jewish concept of Mishna in Pirkei Avot 6:2 (Ethics of for each of us to evaluate this idea of freedom subscribes to an entirely Our Fathers) states: “There is no free freedom and ensure we are living up different notion. Freedom carries a individual, except for he who occupies not only to the rights but also to the duty, one which calls the individual to himself with the study of Torah.” responsibilities. be responsible for his or her actions, at What is so freeing about the study of Gila Chitiz is the Shlicha for Yeshiva College any time. Torah? and Mizrachi South Africa

| 15 Rabbanit Rachelle Fraenkel

the memory of Yetziat Mitzrayim

hen we notice experience becomes a story, a tale to be the response. When it finally arrived, narratives in the repeated. And a story is an endangered he realized his father was very angry. Torah, which have no species: it fades, it changes, it is Not at him though. His father was “Wconnection to the commandments, we forgotten and denied. Documentation furious at the Hebrew University. He are inclined to think they are entirely and preservation doesn’t necessarily said: “Jews don’t have a history, Jews superfluous, or too lengthy... but this work. The billions of details, artifacts have a memory!” is only because we did not see these and names collected in places like I’m not sure the young Infeld incidents with our own eyes… For Yad Vashem don’t prevent Holocaust understood this at the time. History miracles are only convincing to deniers from persisting with their might be a book on the shelf, Memory those who witnessed them; whilst lies. The building that carries the is the dynamic identity one deals with for coming generations, who know verse from Isaiah (2:4) that comes on a daily basis – identifying, debating, them only from the account given immediately after “From Zion will shaping who one is. (Infeld later said by others, they become a story that the Torah come forth and the word It is inconceivable that his atheistic father used to say: might be denied. of G-d from Jerusalem” (2:3), passed that miracles would continue and last “I’m not sure there is a G-d, I don’t a resolution denying the historical permanently for all generations. The know if we ever really were in Egypt, connection between the Jews and greatest of the miracles described but the one thing I do remember Jerusalem. is the stay of the Israelites in the clearly is that He took us out of there.”) wilderness for 40 years… But G-d Stories are vulnerable. Indeed, Remembering and retelling the story knew that in the future people might this is often a problem in courts: a of Yetziat Mitzrayim is not only about doubt the accuracy of the account of testimony repeated and challenged can telling the history. It’s about creating these miracles, in the same manner constantly change and lose credibility. an identity. An identity that is dynamic they doubt the accuracy of other Nevertheless, a serious problem for the narratives. They might think the and constantly relevant. “El Motziam judicial system might be the solution 3 Israelites stayed in the wilderness miMitzrayim” is not in the past tense, for us. in a place not far from inhabited ‘the G-d who redeemed them from 4 land... or that manna came down in Let me explain. Here’s a story I heard Egypt;’ it is an ongoing present tense: those places naturally... To remove from the Jewish educator Avraham the G-d who is continually redeeming all these doubts and to firmly establish Infeld. As a young man, Infeld came them from Egypt. Every time we the accuracy of the account of these to the Hebrew University to study tell the story, it changes somewhat, miracles, Scripture enumerates all the Physics, which was a family tradition. integrating into our here and now, stations, so that coming generations He spent two days at the Physics lab creating our current memory, shaping may see them, and learn the greatness and on the third day he looked out who we are. of the miracles… For this very reason, of the window and saw a beautiful Joshua cursed anyone who would young lady going to the Jewish History ever build up Jericho... the effect of 1 Rambam, Guide for the Perplexed Part 3, 50. department. “And so,” he says, “I got the miracle was to remain forever so 2 A sheet of light paper folded and sealed to my BA in Jewish History instead of anyone who would see the wall sunk form a letter for sending by airmail. in the ground would understand that it Physics.” The young lady eventually 3 Bamidbar 23:22. sank through a miracle.” 1 became the mother of his children, but 4 Or HaChaim HaKadosh, Bamidbar 23:22. at that point he needed to explain it to The problem the Rambam presents is his very dominant father. He wrote a Rabbanit Rachelle Fraenkel teaches Torah very familiar. The initial astounding long aerogram2 and nervously awaited at midrashot in Israel

16 |

killed in an act of slow genocide. Now, you?’ you shall say, ‘It is a Passover after signs and wonders and a series of sacrifice to the L-rd, who passed plagues that have brought the great- over the houses of the Israelites in est empire of the ancient world to its Egypt when He struck the Egyp- knees, they are about to go free. tians and spared our homes.’”2

Yet Moshe does not talk about free- “On that day you shall tell your dom, or the land flowing with milk child, ‘It is because of what the and honey, or the journey they will L-rd did for me when I came out of have to undertake through the desert. Egypt.’” 3 The Instead, three times, he turns to the distant future, when the journey is “In the future, when your child asks complete and the people – free at last you, ‘What is this?’ you shall tell – are in their own land. And what he him, ‘With a mighty hand, the L-rd brought us out from Egypt, from the talks about is not the land itself, or the 4 Story society they will have to build or even land of slavery.’” the demands and responsibilities of Why was this the most important 1 freedom. thing he could do in this intense Instead, he talks about education, moment of redemption? Because free- specifically about the duty of parents dom is the work of a nation, nations We to their children. He speaks about the need an identity, identity needs questions children may ask when the memory, and memory is encoded in epic events that are about to happen the stories we tell. Without narra- are, at best, a distant memory. He tive, there is no memory, and without tells the Israelites to do what Jews memory, we have no identity. The Tell have done from then to now. Tell most powerful link between the gen- your children the story. Do it in a erations is the tale of those who came maximally effective way. Re-enact before us – a tale that becomes ours, the drama of exile and exodus, slav- and that we hand on as a sacred her- ery and freedom. Get your children itage to those who will come after to ask questions. Make sure that you us. We are the story we tell ourselves tell the story as your own, not as some about ourselves, and identity begins in dry account of history. Say that the the story parents tell their children. way you live and the ceremonies you That narrative provides the answer observe are “because of what G-d did to the three fundamental questions for me” – not my ancestors but me. every reflective individual must ask Make it vivid, make it personal, and at some stage in their lives: Who am t remains one of the most counter- make it live. I? Why am I here? How then shall I intuitive passages in all of religious He says this not once but three times: live? There are many answers to these literature. Moshe is addressing the questions, but the Jewish ones are: IIsraelites just days before their release. “It shall be that when you come to I am a member of the people whom They have been exiles for 210 years. the Land which G-d will give you as G-d rescued from slavery to free- After an initial period of affluence He said, and you observe this cere- dom. I am here to build a society that and ease, they have been oppressed, mony, and your children say to you, honors the freedom of others, not just enslaved, and their male children ‘What does this service mean to my own. And I must live in conscious

18 | Rabbi Lord Jonathan Sacks

knowledge that freedom is the gift of state, the (Aryan) race, and the (work- connect us to a past, a future and a G-d, honored by keeping His covenant ing) class. In the 20th century, the larger group whose history and des- of law and love. nation state led to two world wars. tiny we share. The biblical insight Race led to the Holocaust. The class still stands. To create and sustain a Twice in the history of the West struggle led to Stalin, the Gulag and free society, you have to teach your this fact was forgotten, or ignored, the KGB. A hundred million people children the story of how we achieved or rebelled against. In the 17th and were killed in the name of three false freedom and what its absence tastes 18th century, there was a determined gods. like: the unleavened bread of affliction effort to create a world without iden- and the bitter herbs of slavery. Lose tities. This was the project called the For the past 50 years, the West has the story and eventually you lose your Enlightenment. It was a noble dream. been embarked on a second attempt freedom. That is what happens when To it we owe many developments to abolish identity, this time in the you forget who you are and why. whose value is beyond question and opposite direction. What the secular that we must strive to preserve. How- West now worships is not the uni- The greatest gift we can give our chil- ever, one aspect of it failed and was versal but the individual: the self, the dren is not money or possessions but bound to fail: the attempt to live with- “Me,” the “I.” Morality – the thick a story – a real story, not a fantasy, out identity. code of shared values binding society one that connects them to us and to together for the sake of the common a rich heritage of high ideals. We are The argument went like this. Iden- good – has been dissolved into the not particles of dust blown this way or tity throughout the Middle Ages was right of each individual to do or be that by the passing winds of fad and based on religion. But religion had for anything he or she chooses, so long as fashion. We are heirs to a story that centuries led to war between Chris- they do not directly harm others. tians and Muslims. Then, following inspired a hundred generations of our the Reformation, it led to war between Identities have become mere masks ancestors and eventually transformed Christian and Christian, Protestant we wear temporarily and without the Western world. What you forget, and Catholic. Therefore, to abolish commitment. For large sections of you lose. The West is forgetting its war one had to move beyond identity. society, marriage is an anachronism, story. We must never forget ours. Identities are particular. Therefore, parenthood delayed or declined, and With the hindsight of 33 centuries let us worship only the things that community a faceless crowd. We we can see how right Moshe was. A are universal: reason and observa- still have stories, from Harry Potter story told across the generations is tion, philosophy and science. Let us to Lord of the Rings to Star Wars, the gift of an identity, and when you have systems, not stories. Then we but they are films, fictions, fantasies know who you are and why, you can will become one humanity, like the – a mode not of engagement but of navigate the wilderness of time with world before Babel. As Schiller put it escapism. Such a world is supremely courage and confidence. That is a and Beethoven set to music in the last tolerant, until it meets views not to life-changing idea. movement of the Ninth Symphony: its liking, when it quickly becomes Alle Menschen werden Brüder, “All brutishly intolerant, and eventually 1 That, of course, is the primary theme of men will be brothers.” degenerates into the politics of the Devarim. mob. This is populism, the prelude to 2 Shemot 12:25-27. It cannot be done, at least as human- tyranny. 3 Shemot 13:8. ity is presently constituted. The reac- 4 Shemot 13:14. tion, when it came, was fierce and Today’s hyper-individualism will disastrous. The 19th century saw not last. We are social animals. We the return of the repressed. Identity cannot live without identities, fam- Rabbi Lord Jonathan Sacks is Emeritus came back with a vengeance, this time ilies, communities and collective Chief Rabbi of the United Hebrew based not on religion, but on one of responsibility. Which means we Congregations of the Commonwealth three substitutes for it: the nation cannot live without the stories that @RabbiSacks · www.RabbiSacks.org

| 19 Rabbi Berel Wein

Pesach THE SUM OF ITS PARTS

esach has three divisions of of Jews and of the Torah to treat the From Pharaoh through Amalek, time. The beginning of Pesach mundane activities of life and the Philistines, Assyrians, Babylonians, is highlighted by the story of our world with holiness and a special Greeks, Romans, Byzantines, Latin PExodus from Egypt – the Pesach Seder. reverence. I remember when one of my Christians, Moslems, Germans, In its unique fashion, it outlines the daughters worked as an actuary in the Soviets, Arabs, some present-day path of the Jewish people throughout offices of a large American insurance NGOs and many others have tried the ages. The Seder symbolizes the company. The company graciously to destroy the Jewish people. We are tenacity of Jewish faith – faith in our allowed her to be absent on the Jewish resented for our particularism and G-d and in our future, in our history holidays. However, she was never able when we assimilate we are resented and in our ancestors. to satisfactorily explain to them why even more. Yet every time it appears In effect, the Seder reinforces within on Chol HaMoed she was able to come that history’s curtain is ready to fall on us the core Jewish belief that our in to the office and accomplish the us, something unforeseen occurs and grandfathers were not liars and that work to be done that day. Jewish resilience drives us to survival the tradition of the ages from Egypt and renewal. The world understands that there can and Sinai is true, valid, relevant and be holy days and less than holy days. It vital in all places and times. The The drama of Jewish survival at Yam timelessness of the words and rituals finds it difficult to comprehend how a Suf repeats itself in different forms of the Seder further strengthens day can be holy and somehow less than throughout the history of civilization. our inner beliefs. It provides us with completely holy at one and the same Though many have wondered optimism and hope for our future in time. Pesach teaches us that we are to about this strange and exceptional spite of all of the current dangers and sanctify the mundane and the unholy phenomenon, no logical or completely problems. regular activities of everyday life. rational answer has ever been advanced. The L-rd has split many seas We have the innate belief that the The trips, tours, meals and outings for us over the past three millennia of young ones who sit today at our Seder during the days of Chol HaMoed are our existence. table will, in good time, conduct their different in kind and spirit than those own Seder and thereby guarantee we enjoy during the rest of the year. Pesach reminds us of this inexplicable the survival and continuity of the The fact we are still eating matzah historical truism. Somehow, merely Jewish people. Merely bringing Jewish only reinforces this uniqueness. It knowing this fact of history is alone children into this world at birth is reminds us of the reason for our sufficient to enable us to continue to already a declaration of faith in our Exodus from Egypt and the purpose of build and achieve no matter what our future and confidence in the eternity our state of freedom – to be a special enemies say and do. of the Jewish people. people, a kingdom of priests, a holy Moreover, the living memory of an nation. event that occurred to our people The final day of Pesach commemorates thousands of years ago strengthens our miraculous deliverance from that confidence and deepens our Pharaoh and his army at Yam Suf. The determination to continue and succeed times the Jewish people have been no matter what. This above all else is seemingly on the brink of annihilation the gift that the Seder table and Pesach are too numerous to count. We have night grant us. suffered partial annihilation, grievous Rabbi Berel Wein is Senior Rabbi of Beit The intermediate days of Pesach – losses but never total defeat and Knesset HaNassi in Jerusalem and Director Chol HaMoed – represent the ability destruction. of the Destiny Foundation

20 | Rabbi Zev Leff

going through the stages lthough we were redeemed of the geula in the Haggadah with We were then able to build the Beit from Mitzrayim on the first “VeHichnisanu l’Eretz Yisrael ubana HaMikdash and spread the Torah’s day of Pesach, the geula was lanu et Beit HaBechira” – And He ideals across the world. Anot complete until the seventh day, brought us in to Eretz Yisrael and built As individuals, we too must all go when G-d drowned the Egyptians in the Temple for us. Until that point, we through these stages of geula, extricat- Yam Suf. The Seforno explains that were still running away from Egypt ing ourselves from our personal Mitz- until then we were still like slaves – physically, mentally and spiritu- rayims and fully freeing ourselves from running away from their master. But ally. The 40 years in the desert were them. We must then utilize this free- needed to extricate Egypt and all that when our “masters” drowned in Yam dom to sanctify ourselves by creating it represented from within us. Once Suf, we became fully free. an environment of holiness and purity we entered Eretz Yisrael, we were fully for ourselves and our families, ideally Perhaps we can extend this idea fur- redeemed people, ready to utilize our in the holiness and purity of Eretz Yis- ther. The ultimate conclusion of the freedom and direct it towards drawing rael. Finally, we must build a Mikdash Exodus occurred when we entered nearer to G-d and His will. We created to spread holiness to all around us. Eretz Yisrael and built the Beit HaMik- a society in Eretz Yisrael which was dash, as we conclude the 15 stages the antithesis of all that Egypt repre- As in the days when we left Egypt, may sented – G-d continue to show us miracles with one of holi- the coming of the Mashiach speedily ness, purity, in our days. and total dependence on G-d and Rabbi Zev Leff serves as the Rav of Moshav His Torah. Matityahu

AUDIT ACCOUNTING SERVICES TAXATION SERVICES INCLUDING VOLUNTARY DISCLOSURE APPLICATIONS

| 21 Chad Gadya

Chad Gadya (One Kid) is a playful cumulative song in Aramaic and Hebrew, sung at the end of the Seder. The traditional melody may have its roots in Medieval German folk music. It first appeared in a Haggadah printed in Prague in 1590, which makes it the most recent inclusion in the Seder liturgy.

22 | Chad GadyaA Journey Through Time

The Vilna Gaon explained CAT – Ya’akov’s sons’ OX – Rome (Esav’s that each verse alludes to a envy toward their brother descendants), who destroyed person or an event in Jewish Yosef, leading them to sell the Second Temple. history. Hence he interprets him into slavery in Egypt. the symbolic meaning of this BUTCHER – Mashiach sequence of people, animals DOG – Egypt, where Yosef Ben-Yosef, who will restore and objects, as follows: full Jewish sovereignty became Viceroy, and where in the Land of Israel. eventually Ya’akov’s entire clan KID – the birthright, and the subsequent Israelite mentioned in Bereishit 25. ANGEL OF nation lived, were enslaved This is the right to take the and finally redeemed. DEATH – the death of baton passed from Avraham Mashiach Ben-Yosef. to Yitzchak; to continue STICK – Moshe’s staff, used Avraham’s mission to THE HOLY ONE to summon various plagues build a world full of loving- and to part the waters of the BLESSED BE HE, kindness and monotheism Sea for the Israelites to cross. of course, needs no and devoid of idolatry, child introduction; here He arrives sacrifice and other evils. FIRE – the Israelites’ with Mashiach Ben-David. thirst for idolatry. This was a FATHER – Ya’akov Avinu, The repetition in each stanza persistent bane for over 800 who bought the birthright underscores the ebb and flow from his twin brother Esav, years, from the year they left of Jewish history – sometimes who had been born first. Egypt until the destruction we’re down, but then we rise of the First Temple. up. While most of the song TWO ZUZIM – the bread looks back, it ends with an and stew with which Ya’akov WATER – the Sages optimistic view of the future, a paid Esav for the birthright. who eradicated idolatry. fitting conclusion to the Seder.

• 23 | 23 Rabbi Dr. Abraham J. Twerski

A Neglected Prayer

hat we pray for is a good indication of how important things are to Wus. We pray for long life, good health, parnassa, and nachat from our children. The intensity of our prayers reflects the degree of their importance. Nothing equals the intensity of our prayers for life and health, because without these, whatever else we have pales in comparison. In the more comprehensive sid- durim, there is an introductory prayer attributed to Rebbe Elimelech of Liz- hensk, one of the foremost Chassidic masters.

As in other prayers, we pray for for- giveness of our sins, for Divine guid- ance, for good judgment, and for freedom from the enticement of the yetzer hara, the inclination to indulge in animalistic behavior. But there is one request not found anywhere else, YOUR HOME AWAY FROM HOME to the best of my knowledge. We ask G-d to “help us to see the merits in our fellow humans and not their faults.” it. When a thorough soul-searching G-d arranges that we should see them failed to reveal where he had violated in others, and we should realize that Situated within a short distance to many kosher It is not uncommon for some people Shabbat, he prayed for Divine enlight- we must correct our own faults. to be critical of others, but is far less restaurants, bakeries and shuls enment. It was revealed to him that common to praise others. Seeing faults The next time you wish to say some- he had once heard the defamation of a in other people is likely to be defensive. thing negative about someone, pause Torah scholar. Inasmuch as the Zohar It is a way to bolster one’s own sagging and think. You might be revealing says that a Torah scholar has the kedu- A world class luxury English, country-retreat styled hotel in self-esteem. your own shortcomings. sha of Shabbat, this was tantamount to the heart of Hendon and Golders Green Jewish communities The Talmud says that the faults we see a violation of Shabbat. in others are actually our own faults. The Baal Shem Tov once happened to Before being critical of another per- see a Jew violating Shabbat. True to his son’s behavior, think of your own Rabbi Dr. Abraham J. Twerski is a A 20 minute underground ride to central London own belief, he felt that he must him- defects. The Baal Shem Tov said that psychiatrist and rabbi, and founder of shopping and tourist attractions self be guilty of having violated Shab- the world is a mirror. As we are gen- the Gateway Rehabilitation Center in bat, else he would not have noticed erally blind to our own shortcomings, Pennsylvania

Pas and Cholov Yisroel 19 Brent Street, Hendon, London NW4 2EU, United Kingdom For Reservations call: (+44) 20 8457 4000 or email: [email protected] WWW.THEPILLARHOTEL.COM YOUR HOME AWAY FROM HOME YOUR HOME AWAY FROM HOME

Situated within a short distance to many kosher YOURSituated HOME withinrestaurants, a short AWAY bakeries distance and FROMto shuls many kosher HOME restaurants, bakeries and shuls A world class luxury English, country-retreat styled hotel in the heartSituated of Hendon within and a short Golders distance Green to Jewish many kosher communities A world class luxuryrestaurants, English, bakeries country-retreat and shuls styled hotel in the heart of Hendon and Golders Green Jewish communities A 20 minute underground ride to central London A world class shoppingluxury English, and tourist country-retreat attractions styled hotel in the heart of Hendon and Golders Green Jewish communities A 20 minute underground ride to central London Pas and Cholov Yisroel 19 Brent Street, Hendon, London NW4shopping 2EU, United Kingdom and tourist attractions For Reservations call: (+44) 20A 8457 20 4000 minute or email: [email protected] ride to central WWW.THEPILLARHOTEL.COMLondon shopping and tourist attractions

Pas and Cholov Yisroel 19 Brent Street, Hendon, London NW4 2EU, United Kingdom For ReservationsPas and call: Cholov (+44) Yisroel 20 8457 4000 or email: [email protected] WWW.THEPILLARHOTEL.COM 19 Brent Street, Hendon, London NW4 2EU, United Kingdom For Reservations call: (+44) 20 8457 4000 or email: [email protected] WWW.THEPILLARHOTEL.COM MARRIAGE

Mindy Eisenman

Spring A TIME OF INTROSPECTION

amily, food, wine and matzah. sometimes masks our fears, this will with ourselves? Everyone who is While these are some of the most impact our existing relationships human experiences fear at some point common associations of Pesach, and our ability to develop new in their lives. Fear has a unique hold Fit is also a time for personal introspec- relationships. Only once we rid on us. Many of us are stuck in our tion. We also have many philosophi- ourselves of our emotional chametz – ways and afraid to admit we do not cal questions – why are we so careful arrogance and fears – will we succeed want to change. to get rid of every last chametz crumb in our relationships and gain internal in our homes? What’s the true mean- freedom. However, fear also leads to growth. ing and symbolism of chametz? Is This is the time we pay attention to When one realizes that growth there more to this holiday than just an our ego. We take a long hard look in means facing fears, challenging intensive spring cleaning? the mirror and focus on our lives and comfort zones, one will own any The process of preparing bread (the for some, the way we date. According areas requiring self-reflection and quintessential chametz), mixing to Ted Leonhardt, feelings of pride change and move forward. This is achieving real freedom; freedom from seeds of grain with water and yeast and arrogance often serve as defense 3 assumptions about the very specific is a highly creative one. According mechanisms. They are a method for 1 type of person we need to be with, to Rabbi David Fohrman, the bread- hiding and/or compensating for our freedom from worrying we cannot maker himself becomes G-d-like, insecurities. We may reject others handle the pain of rejection, freedom through ruling over the ingredients before being rejected by others. from fear and insecurities. We need and molding them to suit his or her Some people are always looking at a to erase expectations of rejection and creative needs. However, Pesach is a potential relationship and searching be more open to prospective matches unique time when the Jewish people for reasons why it just won’t work for and relationships. We need to broaden are commanded to embody a different them, instead of why it may work. our horizons and date more wisely, spirit – namely, to stop baking bread Perhaps the other person went to the with a greater level of self-awareness in a normal manner, to stop wielding wrong school or is too tall or too short. and self-esteem. This flexibility allows that awesome G-d-like power for seven In her book “Feel the Fear and Do It us to foster relationships and see if days, and to step back from the creative Anyway,” Susan Jeffers states that to potential exists for a deep emotional mindset that, when unchecked, often succeed in a relationship you must face connection. leads one to a sense of misplaced your fears. A person must acknowledge arrogance. Therefore, when we limit the roots of their fears. This is never Let us take the time to thoroughly self- our bread making to unleavened bread, easy, as most people do not naturally introspect and remove the chametz without the yeast rising, we are pulling possess this level of self-awareness. in our lives. And, in doing so, we will back from this creative process. The Most people cannot realize they are overcome any arrogance and fears. holiday of Pesach, our annual disposal sabotaging their own relationships May this freedom in examining our of chametz, serves as a stark reminder vis-a-vis their own arrogance and relationships bring personal happiness that only G-d is truly in charge of the insecurities. Furthermore, we must and fulfillment. Dayeinu! world and all that occurs in it. recognize that we are often trying to avoid rejection or a negative emotional The Maharsha points out that yeast 1 Rabbi David Fohrman, Alephbeta.org, outcome. We need to take a long hard rising within the dough is symbolic Parashat Emor. look and acknowledge that we can of an inflation of our ego and the 2 Maharsha, Berachot 17a. handle rejection or failure, and still temptation to pursue all of our 3 Ted Leonhardt, “How To Be a Success At 2 stand tall. Fear can be managed best Everything.” physical desires. Some behavioral when it is recognized and confronted. scientists posit that arrogance is often a front for internal fears. Hence, if Most people will say they are not Mrs. Mindy Eisenman, MSW, is a Staff chametz symbolizes arrogance, which afraid. But are we truly being honest Connector at YUConnects and a Dating Coach

26 | PARENTING

Rabbi Yakov Horowitz Time, Not Money

everal years ago, my wife and I us. However, when they are younger When our oldest was eight years old, I were hiking in a state park near and craving for our attention, we often taught myself – and later each of our our home when we heard the are too busy, too preoccupied, too children – to ski and golf because I felt Smusic of children’s laughter off in the distracted and too unaware of how those two activities would allow me to distance. We veered off the path to important our time with them is to spend huge blocks of time with them follow the source of the sounds and their emotional health. in their adolescent years. (Where else found a 30-something man wading other than a chairlift can you get your waist-deep in the stream along with teenager to spend 10 minutes with his three preteen children – all of you, 20 times in one day?) And when them fully clothed. Not wanting to the realization hit me years ago that intrude on their privacy, my wife and between learning with our sons and I watched them splashing, cavorting taking them to shul, I was spend- and giggling, before moving on. ing far more time with them It was simply the most beautiful than I was with our daughters, “Kodak Moment” one could imag- I decided to create a yearly NBA ine. (For those raised with digital (No Boys Allowed) vacation cameras, Kodak is a company that with our two eldest daughters, makes film, and they ran ads for when I would spend two-three many years in which photographed days with them alone – without my treasured times in one’s life were wife or sons. They are both married “Kodak Moments.” Film is what but to this day, they regularly men- old people used to put in their tion our NBA vacations and talk cameras before taking pictures.) about how much they looked for- ward to them all year long. I very strongly urge you to do everything in your power to When our youngest daughter, Sara, spend quality time with your children was 10 years old, she and I were plan- and help each of them create their own ning our NBA vacation. I told her I album of “Kodak Moments.” Parents would take her shopping for the trip Time with you is the greatest self-es- often make the mistake of thinking the night before and asked her if there teem builder for your children, for it they need to take their children on was anything special she wanted me sends a message that your connection exotic vacations or to an expensive to purchase. With a straight face, she amusement park for them to enjoy with them is so meaningful to you. It asked me to get her a cell phone bat- themselves. That is just not so. They allows you to get to know your chil- tery. Perplexed, I asked her why she don’t need your money; they need you. dren and helps build trust, affection needed a battery for a cell phone she That fellow I saw in the park didn’t and deeply personal relationships, all didn’t have. spend a dime on the outing with his prerequisites to having them confide kids, but the memories they will carry in you and seek your guidance when “No, Tatty,” Sara responded with a of their impulsive plunge into the they need it later in life. twinkle in her eyes, “for this trip, I stream together with their father will want you to take the battery out of In the hectic lives we lead nowadays, remain etched in their minds for life. your cell phone and give it to me.” you will need to have steely determi- One of the great ironies of life is that nation to accomplish that goal. You when our children grow through their will also be well served to spend cre- Rabbi Yakov Horowitz, Founding Dean of teenage years and beyond, it is so chal- ative energy thinking of what you can Yeshiva Darchei Noam of Monsey, is an lenging to get them to spend time with do to carve out such time with them. educator, author and child safety advocate

| 27 WORLD BEIT MIDRASH

TANACH TEFILLAH PARASHAT HASHAVUA VIRTUAL TOURS OF ISRAEL HAGGADAH TORAH FROM ERETZ YISRAEL CHIZUK/INSPIRATION HALACHIC Q&A FROM MAJOR POSKIM MUSSAR MUSIC CONCERTS FEATURING Chief Rabbi David Lau • Rabbi Lord Jonathan Sacks • Rabbi Hershel Schachter Rabbanit Shani Taragin • Rabbi Moshe Weinberger Rabbi Mordechai Willig • Rabbi Zev Leff • Sivan Rahav Meir Yaakov Shwekey • Dr. Yael Ziegler • Mr. Charlie Harari • Rabbi Aryeh Lebowitz Rebbetzin Smadar Rosensweig • Rabbi Menachem Leibtag • Rabbi Eitan Katz Rabbi YY Jacobson • Yael Leibowitz • Rabbi Akiva Tatz • Rabbi Shalom Rosner Rabbi Yosef Zvi Rimon • Yonatan Razel • Rabbanit Sally Mayer Rabbi Gav Friedman • Rabbi Dovid Miller • Dr. David Pelcovitz Rabbi Mendel Blachman • Rabbi Binny Freedman • Rabbi Moshe Taragin Rabbi David Aaron • Rabbi Dovid Fohrman • Rabbi Judah Mischel Rabbi Yair HaLevy • Rebbetzin Shalvie Friedman • Rabbi Motty Berger Rabbi Hanoch Teller • Rabbi Dov Lipman • Rabbi Shlomo Katz Rabbi Daniel Rowe • Rabbi Barnea Selavan • Rabbi Ari Bensousson Rabbi Moshe Levy • Rabbi Reuven Taragin • Rabbi Avraham Zeidman Rabbi Doron Perez • Rabbi Simcha Hochbaum • Rabbi Eliezer Zobin

SHIURIM AND MUSICAL INSPIRATION EVERY DAY AROUND THE CLOCK

AT mizrachi.org/wbm/live AND facebook.com/worldmizrachi memijewellery I #memijewellery I www.memijewellery.com

Your Seder Companion Foods of the Seder

To help prepare for the Seder, HaMizrachi presents you with divrei Torah about the foods found on your Seder table: matzah, wine, maror, karpas, charoset, zeroa and beitzah. Rabbi Moshe Zeldman

The Mystery of Matzah

t the beginning of the Pesach the people took their dough before it instead of serving your higher self, Seder we hold up the matzah could rise.”1 your aspirations for greatness. and say, “This is the bread of Animals aren’t free; they’re stuck being And when we finally stop and open Aaffliction that our forefathers ate in animals, living according to their our luggage, what do we find? Matzah! the land of Egypt.” During our time in instincts. Fashion divas aren’t free; Egypt we were so rushed and pressed No dough to make bagels, pizza, they’re serving popularity and public by the Egyptians, there was no time focaccia, not even a lousy pancake! image. Party animals aren’t free; they to enjoy a meal. The pressure of time We’ve been liberated from Egypt but forced us to get the calories into our we’re still not free! Now we’re stuck constantly need the next thing to keep bloodstream as quickly as possible having to follow G-d’s directions. the high going. and get back to work. The Egyptian The Torah emphasizes this anomaly As Bob Dylan so eloquently wrote, taskmasters would have opted for IVs when G-d tells us, “The Jewish people if they had the technology. So matzah “You gotta serve somebody.” And are my servants because I took them as Rabbi Noah Weinberg defined, represents our slavery. 2 out of the land of Egypt.” It sounds “Freedom is being able to pursue what like we just changed taskmasters! But later in the Seder, we hold up the you really want to do (your higher matzah another time and ask, “Why Before it was Pharaoh making us build cities and now it’s G-d making us pray, goals), not what you feel like doing matzah? Because G-d took us out of (your momentary impulses).” Egypt so quickly that we didn’t have give charity, keep Shabbat, honor our parents, etc. time to let the dough rise.” That means So matzah represents both freedom matzah represents freedom! Did we really become free on Pesach or and slavery, because they’re not Which one is it: slavery or freedom? just exchange whom we’re serving? opposites. “Enslaving” yourself, pushing yourself and committing yourself to a How can one thing symbolize two The answer is that limits engender higher purpose in life is challenging, opposite concepts? freedoms. If you want to achieve but it’s the only way to taste that real anything in life, you need to make Imagine being in Egypt the night freedom of breaking your own barriers before the Exodus took place. After choices and limit other options, and reaching greatness. hundreds of years of slavery, of being implement those choices and not just dream about success, and stick bossed around, we finally get to be free As we eat the matzah on Pesach night, people! To make our own decisions, with your goals even when things get tough. Olympic athletic hopefuls have let’s remember that we want to leave shape our own destiny, use our time our personal Egypt, get to our own the way we want to! Pharaoh opens to put a lot of limits on themselves — Mount Sinai experience and bring the gates and we exuberantly run out training, diet, daily hours on the track, of Egypt, thinking, “Ahh, now’s my letting their lives be controlled by a out our full potential. Striving for real chance to get a Jacuzzi, a smorgasbord demanding coach. It’s those very limits meaning and growth in life is hard. at the local deli, or take that long nap that allow them to really achieve their And that’s what makes it so delicious I’ve been waiting 210 years for.” goal of winning the gold. They are a when you get there. lot more free than the others who may But before we know it, G-d arranges have that same potential, but watch for us to be rushed out of Egypt so the Olympics from their couch saying, 1 Shemot 12:33-34. quickly that we grab our food and “Maybe one day…” 2 Vayikra 25:55. supplies and run to our first resting stop in the desert, the city of Sukkot. Freedom is not hours of mindless web surfing, indulging in a smorgasbord, Rabbi Moshe Zeldman is an author who “The Egyptians were also urging the or hanging out on the beaches of teaches machshava and leadership people to hurry and leave the land... Hawaii. That’s serving your body [email protected]

| 31 Rabbi Judah Dardik

Why Wine?

eder Night is an evening of cups is not inherently an expression of welcome his father and brothers many distinct practices with going free from slavery, so much as the and their families to Egypt to settle, the common thread of helping vehicle that bears the declarations of and ultimately they were forced Srelate the story of our Exodus from celebration and freedom contained in into slavery. Hence the wine cups in Egypt. We tell the story, lean as free the Seder. Pharaoh’s dream were the first step people, eat matzah and maror (and 3 in Bnei Yisrael’s slavery. When we ideally korban Pesach), dip in charoset, In contrast, the Rambam indicates celebrate our freedom, we pause to and more. The Seder is our guide that each individual participating remember the seemingly insignificant to reenacting what our ancestors in the Seder should drink their own first steps that led us down this experienced more than 3,300 years ago. painful path.

However, there is another central Secondly, Yosef himself was practice that seems ostensibly imprisoned at the time he unconnected: drinking interpreted the butler’s wine. The Mishnah1 states dream. After he explained that a person should drink what they represented, he no fewer than four cups was set free. This is the of wine at the Seder. And story of an individual who indeed, moments of drinking was trapped and then given wine are woven through the back his own life and ability evening at the beginning, for self-direction. The Rambam middle and end. Why? How notes that each person should does drinking four cups of see himself or herself personally wine foster the recall of yetziat as if leaving Egypt. Yosef serves Mitzrayim? four cups of wine, and that it is an expression of going free. In what way to remind us that the Seder is an Who has the obligation to drink wine? might the four cups directly represent experience of personal emancipation 2 According to the Ba’alei HaTosafot, the experience of liberation? One as well. It is quite easy to get lost in the only the head of the household. One connection made by the Talmud national perspective of the birth of our could suggest that for Tosafot, the Yerushalmi4 is that Pharaoh’s cup is people, so the cups of wine remind us cups of wine serve as an anchor and mentioned four times in the story of of Yosef’s experience as an individual manifestation of the other verbal Yosef when he interpreted the dream yearning for and realizing redemption. mitzvot of the Seder. One has the of the wine steward.5 Still, why would obligation of kiddush and makes it over we engage in symbolic gestures about a cup of wine like all other Shabbatot the unrelated earlier story of Yosef? 1 Pesachim 10:1. and holidays. One has the obligation to tell the story of the Exodus, and thus One could suggest a twofold linkage 2 Pesachim 99b (lo yifchchitu). has a filled cup present throughout here. First, that Yosef’s interpretation 3 Laws of Chametz 7:6-7. Maggid, drinking it at the conclusion of the butler’s dream is his first step 4 On Mishnah Pesachim 10:1. of that step. Birkat HaMazon is recited towards the palace. Once he explained over a cup after the holiday meal as the dream, he was positioned to be 5 Bereishit 40:11-13. at other times, and the final cup is remembered for his interpretive gifts linked to reciting Hallel in thanks for and brought to Pharaoh when needed Rabbi Judah Dardik is Assistant Dean and a having been saved by G-d. According later. That led to his elevation to be teacher at Yeshivat Orayta in the Old City of to this approach, drinking the four the royal Vizier. In time he would Jerusalem

32 | Chag 5780 Sameach to all our Jewish customers.

50316 Passover advert_Jewish Observer (275x210).indd 1 2020/03/06 12:44 Rabbi Tuly Weisz

Maror: Laughing and Singing

n interesting pattern in the children would ascend to Jerusalem challenges. He will taste bitter herbs Jewish calendar leads to Seder to eat the Korban Pesach with matzah and cry painful tears, yet his universal Night always falling out on the and maror. Maror connects Pesach mission will not go unfulfilled. He will same weekday as another profound with Tisha B’Av for when we eat lead the Jewish people and the entire A 1 evening: Tisha B’Av. Sure enough, the bitter herbs, we are reminded world towards the final redemption, this year’s first Seder is on Wednesday of the devastating loss of the Beit which will take place during the night (April 8) and Tisha B’Av falls out HaMikdash. month of Pesach. As it says,4 “in on a Wednesday night (July 29) as well. However, as Jews, and especially on Nissan we were redeemed and in It’s strange because these two nights Pesach, we cannot remain depressed Nissan we will be redeemed again.” are so different! On Tisha B’Av we for long. History has taught us that This year, so many of us are not refrain from all food and drink while when we are at the lowest of the low, celebrating the Seder as we had at the Seder we enjoy a huge meal and the seeds for our eventual ascent are four cups of wine. On Tisha B’Av, we planted. We dip the bitter maror into originally planned. Trips to Israel were sit on the floor in mourning, chanting the sweet charoset in affirmation of cancelled, Pesach programs closed, Eicha and Kinnot in hushed tones, our belief that G-d has, and always families prevented from coming and at the Seder we recline in luxury, will, rescue us from the grief of galut together and many of our fellow Jews singing Hallel with great joy. and bring us to the gaiety of geulah. are eating the Seder all alone due to the Coronavirus pandemic. While for the most part, Tisha B’Av One of the key personalities of the and Leil HaSeder are polar opposites, Seder is Rabbi Akiva, who lived Therefore, when we eat the maror there is one moment at the Seder through the destruction of the Temple on Wednesday night, let us think of where the connection makes perfect in Jerusalem. Imagine the bitter tears the connection to Tisha B’Av and sense. When we eat maror, we recall he must have shed while eating the Rabbi Akiva’s laughter. Let us taste the pain and torture of our slavery maror in Bnei Brak just years after the the sweetness of the charoset and in Egypt. “What is the significance destruction of the Beit HaMikdash! sing “LeShana Haba BiYerushalayim of maror?” we ask in the Haggadah. HaBenuya” and let us look forward to “Because the Egyptians embittered the However, Rabbi Akiva didn’t let the Mashiach, who was born on the 9th of lives of our ancestors in Egypt.” Maror bitterness he experienced prevent represents the pain and suffering of him from inspiring his generation. Av and whose imminent arrival will slavery in Egypt and is, therefore, the He famously2 comforted the grieving surely come soon! symbolic bridge between Pesach and mourners at the site of the ruins of the Tisha B’Av, the day representing all Temple, and taught the Jewish people 1 See Orach Chaim 428:3, Rama 476:3. Jewish suffering. an eternal lesson - our deliverance 2 Makkot 24b. would come through the destruction. 3 Jerusalem Talmud, Berachot 2:4. Maror has another dimension When everyone cried, Rabbi Akiva 4 Rosh Hashanah 11a. with an even stronger link to Tisha laughed, for he understood the B’Av. During the times of the Beit connection between Tisha B’Av and HaMikdash, maror was an essential Pesach. Rabbi Tuly Weisz is the director of ingredient of the Korban Pesach. Israel365, which teaches non-Jews about 3 Whereas on Sukkot and Shavuot it was The Yerushalmi teaches that the the biblical significance of Israel, and enough for representatives from each Mashiach will be born on the 9th the editor of “The Israel Bible,” a Tanach family to participate in Aliyah LeRegel, of Av. He will then have to grow up exclusively dedicated to highlighting the on Pesach, all men, women and and experience life’s difficulties and Land and the People of Israel.

34 | Rabbi Dov Lipman

Don’t Pass Over the Karpas

hy do we eat karpas? fears led to our servitude. Hence, the success than ever before. The message And why do we call this symbolism of the vegetable and the of the karpas has never been more vegetable – be it potato, saltwater. relevant and critical for us. We must Wparsley or celery – by this unusual recognize that all this comfort and Perhaps we call the vegetable karpas name? success outside of Israel will eventually to conjure up an image from the one end in tears. It might not happen Our Sages teach that we eat this time the word appears in Tanach – at in the very near future, but history vegetable simply to pique the curiosity Achashveirosh’s feast at the beginning has taught us that no matter how of our children. It is unusual for us to of Megillat Esther (1:6). That feast unrealistic it may seem at the moment, eat a lone vegetable at this stage of the was the height of physical indulgence, meal, and this shifts our children into and the Jewish participation in it that dreaded time of persecution in a question-asking mode.1 Nevertheless, demonstrated the material comfort exile will come. while this may be effective, there must and spiritual disconnection the Jews Of course, the hope should be that be a reason why we use this specific felt during their exile – with the this recognition leads many to custom to generate questions from our continuation of the story being the explore aliyah. But we must also children, so let’s explore the deeper king’s decree to annihilate them. focus on those who plan to remain in meaning behind karpas. There is another explanation of the the Diaspora and the importance of The vegetable could represent word karpas that works beautifully internalizing the spiritual dangers of the lushness of Egypt. The Torah with our approach. The Maharil where those material blessings and describes this land, which received teaches that the word karpas spelled comfort within a host culture can its sustenance from the Nile, as a backward is the letter samech followed lead. Perhaps this focus on spiritual “garden of G-d.”2 The Jews became by the word perach. The samech growth and focusing on avoiding a comfortable there and enjoyed all that alludes to its numerical value of 60, spiritual decline will protect us from Egypt had to offer. In fact, when they which represents the 600,000 Jews experiencing painful persecution in were in the desert the Jews longed who were enslaved in Egypt. Perach our times. for the vegetables they had eaten in can mean one of two things. It Egypt.3 literally means “hard work,” thereby The karpas provides us with the representing the Jews’ slave labor. The perfect opportunity to discuss these We take that vegetable, symbolizing word can also be divided into two issues at our Seder table and convey materialism, and dip it into salt words, peh and rach, which means these important messages to our water, which symbolizes tears. This “soft mouth.” This alludes to Pharaoh’s children. could suggest that the very comforts approach of first speaking to the Jews indicating all was well for the Jews in kindly and softly, and only gradually Egypt actually served as the catalyst shifting them into slave mode. This 1 See Rashi and Rashbam to Pesachim 114a for the tears that flowed during connects to the process of the Jews and Shulchan Aruch Orach Chaim 473. the harsh persecution and slavery. feeling comfortable in Egypt and being 2 Bereishit 13:10. Our comforts in Egypt enabled talked into doing whatever the king 3 See Bamidbar 11:5. us to become successful and to be kindly asked them to do, which then influenced negatively by Egyptian led to the suffering of slavery. culture. Those successes led to Pharaoh’s fears about the power of the Modern exile consists of many Jews, and those negative influences led luxuries for the Jewish people. We live Rabbi Dov Lipman is a former MK and the to spiritual decline. The combination with a general abundance of material author of seven books about Judaism and of our spiritual failures and the king’s wealth and with greater security and Israel

| 35 Rabbi Yuval Cherlow

The Charoset Mindset

f all the symbols on Seder Based on this debate, there are two Universe, let my food be bitter as an Night, perhaps charoset is the types of explanation. According to the olive but given into Your hand, and let most difficult to understand. first opinion in the Mishna, charoset is it not be sweet as honey but dependent OOn Seder Night, we see something perceived as part of the gastronomic on flesh and blood” (Eruvin 18b). In quite unusual, in that we are directives to soften the sharpness contrast, the Biblical “honey” refers to commanded to cite the reasons for the of the maror; however, according to the date, which symbolizes sweetness. mitzvah as part of the mitzvah itself. Rabbi Elazar, the charoset is not just Therefore, one of the ways to One who does not explain why he is an accessory to eating the maror but characterize our bond with our eating “Pesach, Matzah and Maror” expresses something in itself, only that history, and with the G-d who has not fulfilled his obligation. Not the Mishna did not tell us what this something is. manages that history, is the dialectic only that, but Halacha also determines transition between bitterness and the official explanation for each of The Gemara and the Midrash offer sweetness. This is not simply stating these mitzvot on Seder Night. One two explanations: one deals with the that sometimes we had good times cannot suggest one’s own reason, but texture of the charoset, reminding and sometimes bad, because we eat must state the ‘official’ reason. This us of the mud our forefathers were both on Seder Night, and both are is a very special halacha, because in forced to use in their slavery in Egypt. connected to the same event – the general Halacha does not involve itself The second deals with the ingredients Exodus from Egypt. The bitterness with the reasons the mitzvot were of the charoset, particularly the and the sweetness – according to our given, but only the actions we have apple, claiming it reminds us of the weltanschauung – occur at one and to perform. Moreover, even when apple trees under which the women the same time. The period itself was dealing with reasons, there is a broad comforted their husbands after a terrible, and so we eat maror. But it spectrum of possibilities, and Jewish rough and tough day at work, and also engendered things we couldn’t philosophers throughout the ages have where they gave birth to their babies. have engendered without Egypt and offered many explanations for every its challenges, and so we also give Of course, the fact that charoset does mitzvah, while here there is one formal thanks for that, by dipping the maror not carry an ‘official’ explanation ruling of the reason for these mitzvot. in charoset. opens the door for much exegesis, Against this backdrop, charoset stands creativity, and personal interpretation. And this is a very fundamental out. We do not know the source or So, when we examine the range of mindset we teach ourselves on Seder the reason. It doesn’t explicitly appear theories, we find a widespread theme Night: even during the most bitter in the Torah and it’s not clear why dealing with the charoset’s special times, a certain sweetness is created, we are obliged to eat it, or even if we sweetness, and with the contrast sweetness that could not have been created without the challenges. Even are obliged to eat it, according to between the bitterness of the maror at a time when G-d hides His face the Torah. In the Mishna (Pesachim and the sweetness of the charoset. In from us, so to speak, “Though I walk 10:3), there is a Tannaic debate on this fact, the juxtaposition of sweetness and bitterness already appears in the through the valley of darkness, I fear question, in which the basic position is Seven Species. The last two species are no evil, for You are with me.” “charoset is not mandatory.” However, “olive oil and honey.” “Rabbi Elazar son of Rabbi Zadok says it is mandatory.” The very fact there is Chazal refer to the olive as an Rabbi Yuval Cherlow is a Rosh Yeshiva a debate on whether there is a Torah expression of something bitter, for and a founding member of an organization obligation to eat charoset just adds to example, “The dove said before the devoted to bridging the religious-secular the mystery. Holy One Blessed be He: Master of the divide in Israel

36 | THE BLUE AGENCY PROPERTY SALES AND MANAGEMENT Est.1999 Israeli Property Management

© 2019 THE BLUE AGENCY PROPERTY MANAGEMENT PROPERTY AGENCY THE BLUE © 2019 LONG DISTANCE OWNERSHIP MADE SIMPLE.

R C A If you own an investment property or holiday home in Israel then contact us to find out how we can take the hassle out of long distance ownership. At the Blue Agency we manage over 350 million shekels worth of residential property and pride ourselves on the level of service we provide.

• Sourcing quality tenants • Quarterly reporting • Ensuring suitable securities • Coordinating all maintenance • Rental collection ... and more

“I had a big company looking after my investment apartments in Israel, and could never get straight answers from them. I have now been with Barry and his team at the Blue agency for over 8 years and am delighted that I made the change. Yaron answers all my queries timeously, my costs have been reduced and I am now getting market related rentals.” JM SOUTH AFRICA

“The Blue Agency has managed my properties in Israel for almost ten years. There has been minimal tenant turnover and I have had almost no empty periods. I have no hesitation in recommending them to friends of mine.” IL NEW YORK

Our wealth of experience. Your peace of mind.

Barry Cohen +972-52-8311174 // 076-5772000 // [email protected] Michal Horowitz

Zeroa: Sharing the Freedom

s we prepare for Chag up-building of his people not from the A family was making a bar mitz- HaPesach, the time of our ‘rooftops’ – not from the leadership vah and needed homes to put freedom, we recall the or the highest echelon – but from the up their guests. Their neighbors AKorban Pesach offered when the Beit rocklike foundation of the home – would be away that Shabbat, and namely, from they offered the family the use of – שה לבית אבות, שה לבית HaMikdash stood. In our times, in its stead, we place the zeroa – the roasted family ties, the mutual bonds that their home. shank bone – on our Seder table; a unite parents and children… This is paltry reminder of the glorious Temple the heart and soul of the family: each The alarm in the home went off on service. son builds his own home as a branch Shabbat. The police showed up. of his parents’ home, and every father They asked the guests if this was What is the significance of this korban, lives on through his children and their house. which represents our freedom as a grandchildren. Parents with their chil- nation reborn, and through which we dren, and children with their parents, “No officer,” they replied. were redeemed from slavery? knit together and united forever – this “Do you know the code for the is the root of Israel’s eternal flowering. ”?alarm ֶשׂה ְל ֵבית- ָאבֹת...“ :Rav Soloveitchik writes Herein lies the secret of the eternity of a lamb for each home, a – ֶשׂה ַלָּבִית the Jewish people. “No officer.” lamb for each household – interest- ingly, the symbol of redemption in the Rav Soloveitchik continues: “... Hala- “Do you know the names of the Torah is the Korban Pesach, which is a cha coined the term chaburah with family who live here?” very strange sacrifice. The concept of reference to the group gathering “No, officer.” chaburah, community, is completely together for this ceremonial offering. nonexistent in regard to other offer- A new fellowship was formed around “Then what are you doing here?!” ings… Pesach has been linked by the the Korban Pesach; a new community As we were poised to march from slav- Torah with chaburah to such an extent sprang into existence. Being together, ery to freedom, the command to offer that one Sage is of the opinion that living with each other, sharing some- the Korban Pesach taught us what an individual cannot offer the Korban thing many possess in common was it means to be a free Jew. We live not 1 made possible by the ceremony of the Pesach; only a group may do so. The only for ourselves but for our homes, Korban Pesach.” Pesach sacrifice differs from all other our father’s house, for our neighbors sacrifices because it is a symbol of As we sit around the Seder table, we and friends, for those who live near cherut, freedom. The Torah refers to place the roasted bone on our Seder and those who live far. The truest the Korban Pesach as ‘a lamb for each plate. While it is a paltry and sad mark of our freedom is the ability to household’ because freedom expresses reminder of all we lost when the Tem- reach outward, to knock on the door itself in the realm of bayit, of commu- ples were destroyed, it is nevertheless of another, to invite him to our table. nity, of being together. Bayit is a new a glorious reminder of the people we Finally free, we are able to say: we have category revealed to the Jews as they are, the ideals we live by, the commu- too much for ourselves, please join us. gained their freedom.” 2 nity we have built and share, and the Let’s share. Rav Hirsch3 writes that there would essence of our existence. come a time when the nation, A lamb for each household; a lamb for 1 Pesachim 91a. oppressed and tortured by Pharaoh, the father’s house; a lamb for each man 2 Chumash Masoret HaRav, Shemot, p.86-87. would lie on the ground, seemingly and his neighbor who is close to his 3 Shemot 1:1. easy prey for the vultures of history. house. But then, at G-d’s call, the nation would rise up again to eternal life. My brother told me the following true Mrs. Michal Horowitz teaches Judaic At that time, G-d would begin the story: Studies classes to adults of all ages

38 | Michal Horowitz Dr. Deena Zimmerman

The Symbolism of the Egg

hy is there a beitzah - an the Seder plate contains a reminder be praised. Many of the actions of the egg - on the Seder plate? of the korban Pesach (the zeroa), it is Seder, such as removing the Seder It seems the least clear appropriate to have another food to plate, are specifically done to encour- Wof all the items. We put it on the represent the korban chagigah. This age the children to ask questions, once plate before the Seder begins, yet explains the presence of another item again to use speech. And yet we have unlike the other items, it has no set on the plate but provides no explana- one item on the Seder plate that rep- role in the upcoming ceremony. The tion as to why specifically an egg. resents silence. maror (either in horseradish and/ The egg as a symbolic food appears in Perhaps this is meant to be a gentle or lettuce form) is connected to the another tradition, as part of the the reminder that even at times where commandment to remember the first food fed to a mourner after the speech is the order of the day, we need suffering in Egypt by eating bitter funeral. The custom was originally to to be careful in what we say and how herbs. The karpas is used as the use lentils,1 because they were round, we say it. In the context of an extended first dipping of the night and is the symbolizing the cyclical nature of life. family meal, this is particularly true. basis of one of the four questions. Now the custom is eggs. Hence the Can the story I am about to relate The zeroa’s name clearly reminds us second reason for the egg on the Seder to enhance the Exodus story make of G-d’s outstretched hand, and its plate is as a sign of mourning for the someone uncomfortable? Can asking appearance, certainly for those who Beit HaMikdash, the absence of which a question of someone who does not use a lamb shank, reminds us of the precludes bringing both the korban know the answer embarrass them? Am korban Pesach. The zeroa is not eaten chagigah and the korban Pesach. I making a comment that could hurt at the Seder because it reminds of the the feelings of those who worked hard sacrifice we cannot bring at this time Another reason that round, smooth to make the night a reality? unfortunately. But what about the egg? foods are appropriate to serve to a Even for those who have the custom mourner is that they have no “mouth” Let us look at the egg for a moment to start off the Seder meal with the and thus represent the speechless before we begin the Seder, to make egg in saltwater, it comes with no state of one who has suffered a loss. sure that what we say on this night is accompanying ceremony, blessing or This provides a striking note to the always for the good. statement. Seder table. In general, the entire Seder is focused around talking. The There are two reasons generally given. main mitzvah of the night is retelling 1 Pirkei DeRabbi Eliezer 35. One is that it represents the korban the story of the Exodus from Egypt, chagigah, the sacrifice brought prior something done primarily with words. Dr. Deena Zimmerman is pedriatrician to the korban Pesach so that the latter The Haggadah relates that one who and Director of yoatzot.org, a website for could be eaten on a full stomach. If “does extra” in telling the story is to women’s health and halacha

Want to receive HaMizrachi by email before every chag?

Sign up at www.mizrachi.org/hamizrachi RAV KOOK’S TEACHINGS

Rabbi Chanan Morrison THE BIRTH OF A NATION

his is how you must eat [the A meteoric Exodus from Egypt with of Torah, and reestablish their spiritual Passover offering]: with wonders and miracles was critical to center in Jerusalem. Step by step, your waist belted, your protect this fledgling nation from the without overriding the laws of nature, “Tshoes on your feet, and your staff in dark confusion of universal paganism. so that even the Ba’al HaNess, the your hand. You must eat it with chipa- The Jewish people needed to be quickly beneficiary of the miracle, is unaware zon — in haste.”1 extracted from the idolatrous Egyptian of the great miracle unfolding. milieu in which they had lived for The word chipazon is uncommon. It centuries so they would be free to Unlike the dramatic Exodus from appears only three times in the entire raise the banner of pure faith and Egypt, the future redemption is not Bible. Twice it is used to describe the enlightened ideals. an escape from the world and its Israelites’ haste when they fled Egypt. influences. Over the centuries, the Why did they need to be ready to THE FUTURE REDEMPTION Jewish people have succeeded in depart at a moment’s notice? illuminating many dark aspects of The third time the word chipazon the world. Our influence has refined appears in the Bible is in Isaiah’s According to the Midrash, there the world on many levels. The impact breathtaking description of the future were in fact three parties in a rush of our Torah and lifestyle, which we redemption. Unlike the Exodus from for the Israelites to leave Egypt. The observed with dedication and self- Egypt, “You will not leave with haste Egyptians, afraid of further plagues sacrifice throughout the exile, served — chipazon — or go in flight. For the and catastrophes, wanted the Hebrew as a beacon of light for many nations. slaves to clear out as quickly as Eternal will go before you, and your 2 possible. The Israelites were in a hurry rear guard will be the G-d of Israel.” We must draw upon the heritage of our redemption from Egypt and our lest Pharaoh change his mind yet again, Unlike the miraculous upheaval that miraculous birth as the people of Israel. and there was a third party in a state brought about the dramatic launch of urgency. The Midrash speaks of the of the Jewish people, the future The current process of redemption, chipazon of the Shechina. Why was redemption will be a gradual process, manifest in the revitalization of the G-d in a hurry? advancing step by step. Why will the Jewish people in the Land of Israel, future redemption be so different from must not be detached from our A HASTY REDEMPTION the redemption from Egypt? national mission as a light unto the nations. Then our future redemption The redemption from Egypt needed In Egypt, the Hebrew slaves had will be not in haste, but will advance to be fast, like the swift release of an adopted their neighbors’ idolatrous steadily, like the ever-spreading light of arrow from a bow. Here was a group culture. Their redemption required daybreak.3 of slaves who had almost completely supernatural intervention, a Divine forgotten the greatness of their souls, rescue from above. But the future a treasured inheritance from their redemption will take place within ancestors who were widely respected the laws of nature. It will emanate 1 Shemot 12:11. as holy princes. With a decisive wave from the stirring of the human heart, of G-d’s hand, a nation brimming with itaruta deletata — an awakening from 2 Isaiah 52:12. courage and nobility of spirit, unlike below. The Jewish people will rise from Adapted from Sapphire from the Land of Israel any people the world had ever seen, their exilic slumber, return to their was formed. This was the dramatic homeland, regain their independence, birth “of a nation from the midst of reclaim their forests and cities, defend Rabbi Chanan Morrison is the author of another nation” on the stage of human themselves from enemies who seek to several books on Rav Kook’s writings history. destroy them, recreate their academies www.RavKookTorah.org

40 | Background illustration of Rav Kook courtesy of www.gedolimcanvas.com ISRAEL INSIGHT

David M. Weinberg

israel’s role in the struggle against antisemitism

n every generation, the Forum compiled reports on antisemi- standards against Israel that antisem- nations of the world seek to tism around the world and eventually ites historically (and still today) use destroy the Jewish people, won a place on the Israeli cabinet’s against Jews; and with the same aim – “Ibut G-d saves us” – from the Pesach agenda, reporting once a year. to strip Jews and/or Israel of rights or Haggadah. power. Nevertheless, back then some Amer- Raw antisemitism around the world ican Jewish leaders felt that global He then introduced a benchmark – the has risen and morphed into virulent antisemitism wasn’t Israel’s fight; that “3D Test” – for distinguishing legiti- anti-Israel sentiment – making the the struggle to educate and legislate mate criticism of Israel from antisemi- two phenomena almost indistinguish- against antisemitism should be left to tism, by scrutinizing criticism of Israel able. Consequently, the State of Israel them. They resisted Israeli attempts to for demonization, double standards has moved from indifference to active lead or coordinate anti-antisemitism and delegitimization. He argued that involvement in the struggle against activity. use of these tactics mark the devolu- such hate. The watershed moment that changed tion of commentary about Israel into For the first 25 years of Israel’s exis- this was the 2001 World Conference the dark zone of antisemitic expression tence, Israeli leaders did not view against Racism (under UN auspices), and intent. the struggle against antisemitism as known as Durban I. That conference In 2016, the International Holo- their fight. The unspoken attitude in turned into one of the greatest displays Jerusalem was that “if Jews abroad caust Remembrance Alliance (IHRA) of organized anti-Jewish and anti-Is- adopted a working definition of have a problem with antisemites they rael hate ever, with the two maladies antisemitism based on Sharansky’s can always migrate to Israel,” and becoming a blended noxious potion. “Antisemitism is a Diaspora problem work. The IHRA definition explicitly for Diaspora Jews and their host coun- Shortly afterward, in 2003, then-Dep- recognizes that anti-Zionism – the tries; it is not Israel’s problem.” uty Prime Minister and Minister delegitimization and demonization for Jerusalem and Diaspora Affairs, of the Jewish State – is a clear and This began to change after the Yom Natan Sharansky, founded the Global unequivocal expression of antisemi- Kippur War when a campaign of polit- Forum against Antisemitism. (I was tism. Almost all Israeli leaders today ical delegitimization against Israel was Sharansky’s senior advisor and coor- believe that the Jewish State must play launched by Arab countries, involv- dinator of the forum). This brought a role in highlighting and trying to ing an avalanche of propaganda that together Jewish leaders and intellectu- combat both the “old” antisemitism blended antisemitism with anti-Zion- als from the Diaspora with all relevant and the “new” toxic blend of antisem- ism, and which led to the infamous Israeli agencies. Sharansky’s intellec- itism and anti-Zionism. The con- 1975 “Zionism is Racism” resolution at tual leadership brought discipline and vening in January of the Fifth World the UN. focus to global Jewish community Holocaust Forum by Israeli President Response to antisemitism found a activity against antisemitism. His Reuven Rivlin was part of this effort. concrete place on Israel’s national Global Forum drew attention to the agenda after the 1980 Rue Copernic mass production of violently antise- But note: Israel expects world leaders synagogue bombing in Paris and other mitic and genocidal propaganda in the not only to memorialize Holocaust terror attacks. Then-Prime Minister Arab and Islamic worlds, with Egypt victims but to concretely fight current Menachem Begin took the decision to and Iran at the center of the spreading antisemitic expression and activity, in have Israeli intelligence officials begin poison. The Forum also highlighted consonance with the IHRA definition advising Jewish communities abroad the dangers of cyberhate. of antisemitism. And to do so in a way on security measures. that protects Israel’s place in the world Most importantly, Sharansky inno- at a time when the very legitimacy of In 1988, then-cabinet secretary vated a critically important effort to the Jewish State is under assault. Elyakim Rubinstein established an expose antisemitism cloaked as “mere “Inter-Ministerial Forum for Moni- opposition” to Israel and Zionism. David M. Weinberg is vice president of toring Antisemitism,” and expanded He showed how anti-Zionism often the Jerusalem Institute for Strategy and it to include Diaspora Jewish repre- employs the same tactics of demon- Security, jiss.org.il. His personal site is sentatives and academic experts. The ization, discrimination and double davidmweinberg.com

| 41 Your future. Within reach.

Your future. Within reach.

Machon Lev International Program for Men Machon Tal International Program B.S. in Computer Science for Women B.A. in Business Administration B.S. in Computer Science B.A. in Business Administration Complete Degrees in English Complete Degrees in English 3 Year Programs 3 Year Programs Torah Environment Torah Environment ONLY $3,800 PER YEAR For more info contact Siona Margrett dependent on +972-58-692-4951 the current exchange rate [email protected] For more info contact www.jct.ac.il/en Gavriel Novick: 058-419-0087 [email protected] www.jct.ac.il/en