JUST JEW IT! B�H
Your Wine & Dine Guide to Passover
Rabbi YY Jacobson
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Contents
Just JEWIt! Your iPad Magazine
An Educator’s Handbook by Rabbi Naftali Silberberg
by Rabbi Ruvi New
by Rabbi Laibl Wolf
by Rabbi Naftali Silberberg
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More Features
by Rabbi Nuta Yisrael Shurack
by Elisha Greenbaum
A Cluffered Life by Pesi Dinnerstein
by Rabbi Yossi Y Jacobson
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JustJEWIt! Your iPad Magazine PUBLISHER Leah Weintraub Boca Raton, FL, USA BUSINESS DEVELOPMENT Ben Kruger New York, NY, USA WEBSITE & PRIVACY POLICY www.JustJewItMagazine.com EMAIL US JustJewIt@iCloud.com
Throughout these pages you’ll see references to Chabad.org – the world’s premiere Jewish website, celebrated for its constant stream of updated articles and in-depth information. Special recognition and appreciation to Aish.com for its contributions and exemplary Jewish learning tools. Many thanks to Aish.com, Chabad.org, TheYeshiva.net and everyone who contributed to this publication.
ב'ה Welcome to the second edition of JustJEWIt! in the countdown from limitation to liberation during Passover 5773/2013! Growing up in a secular environment, I enjoyed the Passover Seders mostly because they were led by my Uncle Benny, of blessed memory, and it was a time when our whole extended family came together for a special meal and joyous experience. Over time, however, I've come to understand that the various elements of the Seder are steeped in meaning and have great impact on our daily lives. Every Passover we have the opportunity to grow and free ourselves from the shackles of slavery which present themselves even today. Mitzrayim is the Hebrew word for Egypt, and refers to the restrictions and limitations placed upon us when we were slaves. Today, that same slavery mentality continues to limit us. Passover is about connecting to G-d's desire to liberate us and His wanting for us to achieve our full potential. We acknowledge and thank G-d for freeing us in the past and in the present. Much more than an historic story, the Haggadah is filled with insights about living life to the fullest. In An Educator’s Handbook, Rabbi Naftali Silberberg analyzes the questions asked at the Seder by the four sons, to demonstrate how we can fine-tune our personal intercommunication. Your comments and suggestions are of great value and we welcome your input. Please feel free to drop us an email, submit a rating and review, and share the magazine with your Facebook friends. Every issue of your magazine is available permanently on the Newsstand, so as we continue to publish you’ll have access to new and existing content all the time. Thank you, and very best wishes for a happy, kosher, and liberating Passover,
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Your Inner Grape By Rabbi Ruvi New
For some, kosher wine will always mean sweet and heavy Manischewitz. While we strongly encourage their sweet pleasure, we also note that there is a wide and varied selection of kosher wines from vineyards all over the world – Cabinet Sauvignon, Merlots, Chardonnays, Zinfandels, something for every taste. It’s curious how the terms that are used to describe wine: bold, mellow, bubbly, sophisticated, are borrowed from human personality types.
“As we hold our cup, we see our face reflected in the wine, and offer thanks to G-d.”
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The making of wine is the quintessential processing of something from the inside out. Only a hard pressed grape produces wine. Yet, how would you describe a grape’s experience? “O” pressed, or liberated? At the Seder, we don’t eat four grapes, we drink four cups of wine. It was only through the oppression of Egypt, that we discovered true freedom. The poor grape is crushed, but the trauma quickly gives way to the pleasure of the wine.
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Your Inner Grape At the seder, we each drink our own four cups of wine, because we all bring our unique and distinct vintage. We’ve all been pressed and crushed by life, and our responses differ amongst us. Some become sweeter, some bolder, some “mellowed out” and some more bubbly about life. Whatever the taste, one thing is the same: whatever it is that crushes us will ultimately bring out the best in us. And so we begin the Seder – the celebration of our freedom, raising our cup of wine. For what is freedom without struggle?
“Whatever it is that crushes us will ultimately bring out the best in us.”
Originally published in InsideOut By Rabbi Ruvi New Chabad of East Boca Raton, FL
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As we hold our cup and see our face reflected in the wine, we offer thanks to G-d, “Who has sanctified us with His commandments, and connected us to Him.” Our freedom is His gift to us. There’s a Chassidic tradition, that when pouring wine for Kiddush, we overflow the cup a little as a way of letting the true freedom of Divine connection spill over in the world. May this truly be the year when freedom rings throughout the world.
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Horseradish on Poor Man’s Bread By Rabbi Laibl Wolf
o the casual observer, Passover is a gastronomical extravaganza. Launched with smooth kiddush wine followed by salt-dipped onion or potato on the rocks, munching on deflated matzah wafers while indulging cautiously on freshly grated horseradish dipped in a nutty fruit paste (charoset) – all make for a great extended entrée. Exciting as each of these is to the palate, an Epicurean adventure is not the basis of a Passover Seder night. Yet for many, that is exactly what it is – a dutiful family dinner with some ritual culinary trimmings. This scenario does not square with the ceremony's longevity of some 3500 years -- longer than any custom or practice of any people walking the globe. What is its secret – the missing ingredient that allows it to transcend time and space, centuries and continents?
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The missing link is spiritual memory. Every cell of the Jewish body is infused with a collective consciousness of the original 600,000 forbears who traversed the Sinai desert of old and assembled at a modest mountain.
Just JEWIt! Your iPad Magazine The mysterious events at the summit and foot of that hilltop culminated in the launch of events that propelled a people into an uncertain future, but bookended with a promise of greatness. These are pieces of the Jewish puzzle whose end game is freedom and liberation. Experiencing the taste, scent, sound, sight and feel of a Pesach Seder table titillates the 'spiritual cells' and awakens the ancient spiritual memory that responds to the quest of the soul. The hand-baked flat ‘humble’ matzah is the 'poor man's bread'. It triggers egoabnegation to offset the puffed-up selfimportance of today’s essentially empty breads.
Horseradish on Poor Man’s Bread The matzah wafer has a grounding effect and connects the Seder guest to his or her spiritual roots. The Kabbalists refer to matzah as a means of strengthening inner faith and enhancing spiritual health – a therapeutic tool that allows its practitioner to rise above selfindulgence and self-preoccupation. In fact, every distinctive taste provides a profound journey into the present self and past lives. So this year, allow the mystique of taste to transcend a gourmet experience and become an elevating supernal spiritual happening.
By Rabbi Laibl Wolf
http://www.spiritgrowjosefkrysscenter.org JustJEWIt!
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The Seder Plate
ביצה
זרוע
Beitzah
Zeroah
Hard-boiled egg
Roasted Bone
מרור
כרפס
Karpas
Onion, Boiled Potato or Parsley
Maror Horseradish Root
חזרת
Chazeret Romaine Lettuce
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חרוסת
Charoset Apple Walnut & Wine Mixture
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The Seder
PASSOVER
SEDER
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Step 1: Kadesh A Toast to Freedom
We begin the Seder as any enjoyable evening begins – with a toast to Someone special. So after praising G-d, drink the first of four glasses of wine (or grape juice) to be savored throughout the course of the Seder. The four glasses represent the four elements of redemption we experienced during the Exodus. And get ready to do some serious relaxing – we recline to our left when drinking the four glasses to emphasize our freedom. It may seem strange in our modern world of comfy couches, but in ancient days only free people were allowed to eat in this position.
Why in our modern day culture of freedom, do we need a “Season of Freedom”? No matter how free of external constraints, man is a finite creature, ever subject to the limits of our own nature and character. To attain true freedom we must therefore transcend our humanity, our emotional, intellectual, even spiritual selves and access our spark of G-dliness, the infinite, supra-human self.
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Step 2: Urchatz Washing Hands
Wash hands in the traditional manner without reciting a blessing. As the first step on the journey to freedom, we sublimate spiritual distractions by purifying our hands, the most active part of our body, with water. The Kabbalah teaches that hands represent expressions and attributes, while water epitomizes intellect and purity. Washing refines our attributes with intellect, enabling restrictions to turn into benevolence, hate into love, and personal slavery into freedom. This ritual also serves to keep children constantly active in the Seder experience…
Are kids that important?
Well, yes. In fact, many interesting customs are scattered throughout the Seder to compel children to ask questions. Indeed, the entire “retelling” is built around the concept of “When your child will ask… you shall tell your child.”
Children are the most important participants at the Seder. Mystically, it’s the children who opens our eyes to the significance of Passover. It is the child who evokes in us the realization that we, too, are children, children of G-d, and are thus inherently free like the worry-free child. Tonight, we enter the mind and heart of our child within.
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Step 3: Karpas The Appetizer
Recite the blessing for eating vegetables, then dip the raw vegetable into salt water before eating it. Karpas symbolizes the “crushing labor” our people endured in Egypt and in the salt water we can taste their tears of anguish and despair. When rearranged, the word karpas alludes to the word perech, or ‘crushing labor.’ ‘Crushing labor’
is endless and purposeless work. Our people were forced to perform senseless tasks in Egypt, endless drudgery without meaning, purpose or goal. In our own lives, we often find a similar predicament when work spills out from the five-day, forty-plus hour week to invade our every private moment and thought. Ironically, it is our own inner spark of G-dliness that gives us the capacity for ‘endless labor.’ This inner spark, which yearns to reveal the Divine in the material aspects of our world, often suffers from watching its own potential for ‘endless labor’ for G-d distort into an endless quest for material gain. So at the Seder, we take a break from the material and make room for the spiritual.
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Step 4: Yachatz Breaking the Matzah
“This is the bread of affliction that our forefathers ate in the land of Egypt.” The matzah is introduced. Simple and humble, this ‘bread of affliction’ best tells the story of our people. The middle matzah (of the three) is broken in two. The larger piece, designated as the Afikoman, is wrapped (which dramatizes the way we left Egypt with our food wrapped on our shoulders) and hidden away for the children to discover. Both the wrapping and the hiding are important. The smaller, broken piece, the “bread of poverty,” takes center stage while retelling the story of the Exodus. It personifies the spiritual and material destitution our people endured in Egypt once they no longer grasped the meaning of true freedom. By relating to their plight, we feel what is broken in our own humanity. The search for the Afikomen keeps the children alert as traditionally they are rewarded for it.
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Step 5: Maggid Retelling The Story
Telling the story to our children: “We were slaves to Pharaoh in Egypt, and the L-rd, our G-d took us out from there with a strong hand and with an outstretched arm.” The story of our Exodus now begins. The Seder plate is moved aside and the second glass of wine is filled.
The Four Questions
Why is this night different from all over nights? These inquiries trigger the most significant part of the Seder, Vehigadeta (you shall relate), which is fulfilled by retelling the story of the Exodus. After the story, we drink the second glass of wine, completing the first portion of the Seder. “When there are no children present we must tell the story to each other. Even one who is alone must tell the story to himself.”
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Step 6: Rachtzah Washing Hands
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“…Who has sanctified us with His commandments… concerning the washing of the hands.” We now prepare ourselves to internalize the humble nature of matzah by washing our hands in the ritual manner, and saying the blessing Al Netilat Yedayim. The world netila means to move something from one place to another. With this blessing we remove the physicality and non-refinement that dwells in and around the hands, raising them up for what is to follow.
Spiritual cleanliness As our sages knew, there can be no separation between spiritual and material matters in Jewish life. This concern with the tiniest, most mundane detail of our material lives is one of the essential elements of the Jewish faith. As in our personal lives, true unity and harmony can be achieved only by combining the two domains; by integrating the spiritual into the material, thereby elevating the material.
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Step 7: Motzie Thanking G-d for Bread
This matzah, why do we eat it? Because the dough of our ancestors did not have time to rise before the King of Kings, the Holy One, blessed be He, revealed Himself to them and redeemed them…”
Hold the middle, broken halfmatzah and two whole ones and recite the blessing:
“hamotzie leh-chem min ha-aretz.” Don’t eat yet! Return the bottom matzah to the seder plate.
The word lechem (bread) contains the same letters as lochem (war). Food is raw energy that holds the potential for either good or evil. Thus, a spiritual battle ensues every time it is consumed. If the purpose in eating is solely to gratify physical cravings, notgood prevails. However, when eating to gain energy with which to better serve G-d, good prevails.
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Step 8: Matzah Bless the Matzah
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Now, holding the remaining one and one-half matzahs, recite the blessing for the mitzvah of eating matzah:
“ahl ah-chilat
matzah.” Then eat at least one ounce of the matzah while reclining to the left. Why do we treat matzah with such reverence? Our ancestors fled Egypt with inconceivable haste, leaving no time for the dough that would nourish them to rise. Once free, their first taste was the “bread of poverty,” matzah. From a mystical standpoint, matzah exemplifies a selfless ego. By rejecting chametz, leavened bread which indicates inflated egotism and arrogance, and embracing matzah, the symbol of selflessness and humility, we make the same brace choices that the Jewish people made as they were leaving Egypt. It was with this trait of humility, rather than arrogance, that they accepted G-d given freedom. Humility allowed them to appreciate the gifts of life.
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Step 9: Maror Bitter Herbs
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“This maror, why do we eat it? Because the Egyptians embittered the lives of our ancestors in Egypt…” Take at least ¾ ounces of bitter herbs, dip it in charoset, shake off the excess charoset and, before eating, say the blessing:
“ahl ah-chilat Maror.” Bitterness of exile is the beginning of redemption. A slave tends to develop a “slave mentality” – he cannot become free for he has been robbed of the desire to become free. It is only when bitterness is aroused that slavery becomes intolerable. This is the beginning of freedom. Before we can experience true freedom, we have to internalize the might of our hardship – and accept that when we make the right choices, hardship exists only to make us stronger. JustJEWIt!
Every soul has an intrinsic bond with G-d that no contradiction can shake. The mind will never accept the necessity for evil and pain. But the heart and soul of the believer, unlike the mind, have the capacity to accept what they cannot understand.
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Step 10: Korach Sandwich
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“They shall eat it with matzot and bitter herbs.” In the days of our Holy Temple, Rabbi Hillel would combine the Paschal offering, matzah and maror in a sandwich and eat them together to fulfill the above instruction. Break off two pieces of the bottom matzah (at least one ounce). Take ¾ ounce of maror, dip it in charoset and shake off the excess. Place the maror between the two pieces of matzah and say:
“thus did Hillel
do in the time
of the Holy Temple…” Maror alludes to the wicked, while matzah refers to the righteous. Hillel, the great Jewish sage known for his compassion, instructed the righteous to reach out and draw the wicked closer. Likewise, now that we have felt what it means to break free of slavery on a personal level, it is our obligation to share the experience with others. JustJEWIt!
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Step 11: Shulchan Orech The Festive Meal
Now we can eat? Yes, now we can eat! In many traditions, the meal begins by dipping the hard-boiled egg from the Seder plate in salt water to symbolize our constant mourning for the destruction of the Holy Temple, and an allusion to G-d’s desire to redeem his people. Across the worldwide Jewish community, we are together at the Seder table. The wise, the wicked, the simple and the innocent, all equal in the eyes of each other and in the eyes of G-d. And we remember the fifth son – he who has not yet experienced the freedom of Passover.
We are united as one in the common goal of redemption.
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Step 12: Tzafun Out of Hiding
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At the conclusion of the Passover meal, the Afikomen is returned by the children. Eat at least one ounce of this Matzah, and then nothing else at all. Only the third and fourth glasses of wine remain to conclude the Seder.
I just ate Matzah, and I’m full! Why do I have to eat Matzah again?!
Partaking of Tzafun gives us the potential to refine the hidden undesirable tendencies of which we are often unaware.
It was necessary to partake in every step of the Seder; every ritual, every taste and every thought before the Afikomen is revealed; then, we can become one with its Divine potential. We eat it only when completely satisfied because if fulfills a need higher than the hunger for freedom, and we eat nothing afterward so that its taste remains with us. In the Seder, as with everyday life, there are no shortcuts to the greater dimension. Yet we are always aware that it is present and yearns to reveal itself when our yearning is with a pure heart.
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Step 13: Bairach Grace After The Meal
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Fill up the third glass of wine. After you’ve recited the grace after the meal, recite the blessing for the wine, and drink up. In anticipation of the ultimate redemption, we now fill a special goblet, the Cup of Elijah. We then open the door to the house and, holding a lit candle, recite the passage inviting the Prophet Elijah to appear.
What’s up with a cup that you don’t drink from?
Imagine all of creation in a state of spiritual and material freedom. Think about a world free of pain and suffering, war and struggles. Imagine all of existence at this level. Imagine yourself, the light of a single candle, ushering in the era of our redemption. It is within our power to actualize all that is represented by the four cups; to overcome all that limits us, both without and within; to develop our potential for freedom and to exercise this freedom to fulfill our G-dly mission. But the culminating level of our redemption, represented by the fifth cup will be fully realized in the imminent coming of Moshiach. Redemption transcends our human efforts. This is not a cup we can drink on our own.
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Step 14: Hallel Praise
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The “Songs of Praise” – Hallel – are sung. Then we say the blessing and drink the fourth glass of wine. Why does G-d need us to praise Him? Doesn’t He know how good He is? He doesn’t need it. We do. Through praise we become more aware of G-d’s greatness. And when we praise G-d, the channels through which we receive G-d’s beneficence are opened. Similarly, this is mirrored in the human sphere; when we call someone ‘kind’ or ‘smart,’ we bring out those qualities in him.
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Step 15: Nirtzah Acceptance
Having carried out the Seder properly, we experience – drum roll, please – acceptance by the Almighty! The Seder concludes with the hope that our forefathers prayed for while they were enslaved in Egypt:
“L’shana ha-ba-ah bi-Yerushalayim” “Next year in Jerusalem” Rabbi Schneur Zalman of Liadi omitted the passage, ”The order of Passover is concluded,” from his Haggadah because the Seder’s message remains timeless. Every day, we leave Egypt by transcending our limitations, to reach higher levels of holiness. Steps of the Seder originally published in InsideOut
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The Four Cups of Wine
Wine is considered a royal drink that symbolizes freedom. Many reasons are given for drinking four cups of wine during the Seder. Here are some of them:
The words "cup of wine" are mentioned four times in Pharaoh's butler's dream (Genesis 40:1113). According to the Midrash, these cups of wine alluded to the Israelites' liberation.
According to Kabbalah, there are four forces of impurity (anti-divinity, or kelipah). On Passover, when we celebrate our physical freedom, we also celebrate our liberation from these spiritual forces. Our physical departure from Egypt was a reflection of our spiritual one—we were pulled from the clutches of depravity and impurity and set on the path to receiving the Torah and connecting with G-d.
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When promising to deliver the Jews from Egyptian slavery, G-d used four terms to describe the redemption (Exodus 6:6-8):
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1
"I shall take you out…”
2
"I shall rescue you...”
3
"I shall redeem you…”
4
"I shall bring you...”
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We were liberated from Pharaoh's four evil decrees:
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1
Slavery
2
The ordered murder of all male progeny by the Hebrew midwives
3
The drowning of all Hebrew boys in the Nile by the Egyptians
4
The decree ordering the Israelites to collect their own straw for use in their brick production
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The four cups symbolize our freedom from our four exiles:
1
The Egyptian exile
2
The Babylonian exile
3
The Greek exile
4
Our current exile from which we hope to be redeemed very soon with the coming of Moshiach
By Rabbi Naftali Silberberg. The content on this and the previous three pages is provided by AskMoses.com, and is copyrighted by the author, publisher, and/or AskMoses.com. You are welcome to distribute it further, provided you do not revise any part of it and you include this statement, credit the author and/or publisher, and include a link to www.AskMoses.com JustJEWIt!
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Matzah is mentioned in the Torah several times in relation to The Exodus from Egypt
“That night, they are to eat the meat, roasted in the fire; they are to eat it with matzah and maror.” —Exodus 12:8
“From the evening of the fourteenth day of the first month until the evening of the twenty-first day, you are to eat matzah.” —Exodus 12:18
“You are not to eat any chametz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live.” —Deuteronomy 16:3
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“For six days you are to eat matzah; on the seventh day there is to be a festive assembly for your God; do not do any kind of work.” —Deuteronomy 16:8
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In contrast to leavened bread, matzah is not enriched with oil, honey or other substances. It consists only of flour and water, and is not allowed to rise. Matzah symbolizes faith, the only ingredients for which are humility and submission to G-d. Matzah is made in record breaking time: no longer than 18 minutes from when the water is poured into the flour until the baked product comes out of the oven.
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Matzah dough is quickly mixed and rolled out, then pricked with a fork or a similar tool to keep the finished product from puffing up; the resulting flat piece of dough is cooked at high heat until it develops dark spots, then it is set aside to cool and, if sufficiently thin, to harden to crispness. Passover matzah is also made with the specific intent of using it for the mitzvah. Shmura ("guarded") matzah ַמצָּה שָּמּורהis made from grain that has been under special supervision from the time it was harvested to ensure that no fermentation has occurred, and that it is suitable for eating on the first night of Passover.
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Chametz is any food product made from wheat, barley, rye, oats, spelt, or their derivatives, that has risen. Flour from any of these five grains that comes in contact with water or moisture will rise, unless fully baked within eighteen minutes.
To be certain that a product is kosher for Passover, it must have rabbinical certification. Unless a product is certified Kosher for Passover, it is considered chametz, and should not be in our possession on Passover (see following pages for what to do). Note: Matzah used all year round might be pure chametz, and not for Passover use. Only matzahs baked especially for Passover may be used on Passover.
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PASSOVER Since Chametz is prohibited on Passover, all products containing Chametz need to be isolated and stored in a “Chametz Closet.” While every part of the home is cleaned for Passover, special attention is paid to the kitchen, because that’s where Chametz is used year-round; our kitchens need to be zoned “Chametz-Free” for Passover food preparation. There’s something special and exciting about bringing out the Passover dishes and kitchen utensils. Used only for Passover, they connect us to both the practical and the mystical elements inherent in the holiday celebrations. If necessary, certain year-round utensils can be used—provided they are koshered for Passover. This gets rather complex—you’ll need to consult a competent rabbi, but you can tap here for the basic koshering procedures.
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Refrigerator & Freezer Thoroughly clean and scrub to remove any crumbs and residue. Afterwards, some people like to place liners on the shelves.
Stove Cleaning Thoroughly clean and scour every part of the stove. Heat the oven to the highest temperature possible for 1– 2 hours. Heat the grates and the iron parts of the stove (and the elements, if electric) until they are redhot. After that, it’s suggested that the oven and the stove top are covered with aluminum foil for the duration of Passover. JustJEWIt!
Microwave Ovens Clean the microwave oven thoroughly. Fill a completely clean container, that was not used for 24 hours, with water. Turn on the microwave and let it steam heavily. Turn it off and wipe out the inside. To use the microwave during Passover, use a flat, thick, microwavesafe object as a separation between the bottom of the oven and the cooking dish. When cooking or warming, the food should be covered on all sides.
Everything
and the Kitchen Sink!
Cupboards, Closets Tables & Counters Clean thoroughly to remove any crumbs and residue. Place a heavy covering over surfaces that come into contact with hot food or utensils.
Cars, Office, Garage Vacuum your car or van; thoroughly clean your basement, garage, or any property you own.
Tablecloths & Napkins Launder without starch
Toys Put toys that are complicated to clean away.You can fill up a pillow case with soft toys and run them through the washing machine. Or let toys soak in the bathtub, and give them a quick rinse under pressure.
For 24 hours before koshering the sink, don’t pour any hot water from chametz pots into the sink. Thoroughly clean the sink, boil water in a clean pot which was not used for 24 hours, and pour the water three times onto every part of the sink, including the drain stopper. Then line the sink with foil or liner. JustJEWIt!
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Selling Your Chametz Because it’s even prohibited to “own” Chametz during Passover, seal off your “Chametz Closet” and sell its contents to a non-Jew by filling out a special form. It’s complicated, so a competent Rabbi is best assigned to fulfill this for you. Or Tap Here and sell your Chametz online at Chabad.org
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Rabbi Levi Yitzchak of Berdichev (17401809) spent his life acting as the selfappointed character witness for the Jewish people, engaging in a constant dialogue with G-d, pointing out the unique qualities of every Jew he met. The following is one of the best-known "Berdichever" stories:
It was the afternoon before Passover, and Rabbi Levi Yitzchak was wandering through the streets of the Jewish quarter seeking out local smugglers. From one he quietly asked for a quote on contraband tobacco, from another he enquired about the availability of smuggled brocades and embroideries. No matter the merchandise he sought, everything was available for the right price. However, when he started asking his newfound acquaintances to supply him with some bread or whiskey, those very same businessmen who had previously proved so accommodating balked. Rabbi," said one, "are you trying to insult me? The seder will be starting in just a few hours and no Jew would have even a speck of chametz left in his home or business."
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No matter the price offered, not one merchant was willing or able to come up with even a crumb of bread or dram of alcohol. The town had converted into a chametz-free zone. Thrilled with the results of his failed quest, the rabbi looked up to heaven and declared: "G-d Almighty, look down with pride at Your people! The Czar has border guards and tax-commissioners dedicated to his commands. The police and the courts are devoted to tracking down and punishing smugglers and black-marketers, and yet, anything one could possibly want is available. Contrast this with the faith and fidelity of Your Jews. It has been over 3,000 years since you commanded us to observe Passover. No police, no guards, no courts and jails enforce this edict—and yet every Jew keeps Your laws to the utmost! "Mi k'amcha Yisrael – Who is like Your nation, Israel?!" By Elisha Greenbaum Courtesy of Chabad.org
In the Haggadah we read about the Four Sons, their questions, and the proper responses for each one. A superficial reading of these passages doesn't reveal too much about the art of education, but a little digging divulges tremendous insight into the Torah's view on education. Indeed, a better educator's handbook couldn't have been written‌
The Haggadah ~ a better educator's handbook couldn't have been written‌
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The Haggadah teaches us how to respond to the unique needs of four different types of children, or possibly the same child, depending on the circumstances and the motivation behind the question.
Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
"What are the testimonies, the statutes and the laws which G-d, our L-rd, has commanded you?" You, in turn, shall instruct him [all] the laws of Passover [up to] "one is not to eat any dessert after the Paschal lamb.“
This child, the one with so many detailed questions, is all too often not recognized as the wise one. Frequently she is referred to as "the nudge" or "the pest."
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At the Seder table, while the adults are trying to have a nice conversation about "important" matters, this "disrespectful" rascal keeps on interrupting with questions. Very annoying. Especially when you don't have all the answers… The Haggadah points out that this child isn't disrespectful or a nudge. She is wise. Always remember your real priorities. Your child is your greatest and most important responsibility, and nothing will turn off a child more than a parent or teacher who doesn't treat their questions with proper respect. Answer your child. Answer every detail. If you don't know the answer, ask your rabbi. Otherwise you might, G-d forbid end up with…
Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
"What is this service to you?!" He says 'to you', but not to him! By thus excluding himself from the community he has denied that which is fundamental.
You, therefore, must blunt his teeth and say to him: "'It is because of this that G-d did for me when I left Egypt'; 'for me' — but not for him! If he had been there, he would not have been redeemed!"
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This child asks a seemingly innocent question. Only careful examination of the language of the question reveals the problem. When we are asked a question, our natural instinct is to answer the question. The Haggadah tells us that sometimes it is more important to address the questioner than to answer the question; but this can only be done if the parent/teacher is really listening to the child, even paying attention to the wording of the question. Obviously the question must also be answered in full detail, this we already learned from the previous section which teaches us how to respond to the wise child, but that is of secondary importance.
Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
We inform the "wicked" son that if he would've been there, in Egypt, he would not have been redeemed. But now is different. Since the Torah was given at Mount Sinai every Jew has a G-dly soul and, like it or not, will be redeemed with all his brethren when Moshiach comes. This hopefully "blunts his teeth," allowing him to realize that it is useless to try to bite and attack, because this, the Seder table, is his very special destiny.
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Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
"What is this?" Thus you shall say to him: "G-d took us out of Egypt, from the house of slaves, with a strong hand.“ This child is asking a quite simple question.
Many times a child will ask such a question because she isn't looking for a detailed technical response. Instead, this child is sitting at the Seder table and wondering: "Why is everyone so excited? Why does everyone gather, year after year, to celebrate an event which occurred many thousands of years ago? What is this?"
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Such a question—which isn't so simple after all—deserves a response in kind. Don't bog down the child with the laws of grating the maror and the secret of charoset, that's not what she's looking for. Tell her that it's fine to be excited and enthused about Judaism because we have a great G-d with a mighty hand who again and again delivers us from the hands of our enemies. This is the miraculous story of a people who have had as many enemies as there were civilizations, and G-d's strong hand remains steady. In other words, the parent/educator cannot suffice with transmitting information. It is necessary to imbue our children with a love for G-d and a passion for serving Him.
Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
What Do We Say? You must initiate him, as it is said: "You shall tell your child on that day, 'It is because of this that G-d did for me when I left Egypt.'“ This child is not one who is "too obtuse to ask." Nor is he "unwilling to ask." He simply does not know that he is supposed to ask. He is used to processing all the information that his parents and teachers constantly throw in his direction; but he is not used to using his own mind, to scrutinize, analyze and question. This is actually a quite common phenomenon—even amongst very intelligent children.
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The Haggadah tells us that if a child does not know to ask, you must realize that (at least partially) the blame lies with you; for you have not initiated the child in the art of thinking. The solution is to compel him to think. Tell him that "It is because of this that G-d did for me when I left Egypt.'" Such a blank statement, which on the surface makes no sense, is certain to elicit a barrage of questions from any child: "Daddy, on which day are you supposed to tell this to your child?" "Mommy, because of what did G-d do for you?" Rabbi, what did G-d do for you?"
Courtesy of Chabad.org, by Rabbi Naftali Silberberg-writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
Answers all questions; never trivializing the importance of a child's curiosity.
The Ultimate Educator is the one who internalizes the message of The Four Sons
Not only answers the question, but also addresses the unspoken issues bothering the questioner.
Permeates the children with a zeal for G-d and Torah.
Coaches them to think on their own.
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Courtesy of Chabad.org, by Rabbi Naftali Silberberg - writer, editor, and director of the curriculum department at the Rohr Jewish Learning Institute.
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Yaakov Shwekey Cry No More ירושלים Jerusalem
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Book Excerpt It isn’t often that I read every paragraph of a book, even one that I’m really enjoying. I’ll usually scan a few paragraphs in between focused reading. Pesi Dinnerstein is a fabulous writer who is able to relate the complexities of life with humor, depth and insight.
A Cluttered Life ~ Searching for God, Serenity and My Missing Keys can be purchased at Amazon.com Tap here for more about the author
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A Cluttered Life ~ Searching for God, Serenity and My Missing Keys narrates Pesi’s physical and spiritual struggle with clutter through a labyrinth of tribulations and revelations. It’s a worthy read and we’re pleased to offer an excerpt from the latter part of the book which Pesi calls “the Jewish section” -- in which she unpacks spiritual metaphors along with her physical packages in the holy land of Israel.
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A Cluttered Life
I returned to the Kotel at midnight that night—and just about every other night during the entire month that we spent in the Old City. Midnight was said to be a particularly auspicious time to connect spiritually at the Holy Wall, and I clearly needed all the help I could get.
The timing actually worked well for me. I was generally awake at midnight anyway and never experienced the jet lag that everyone had warned me about. Or maybe I did but never identified it as jet lag. Being as out of sync with time as I tended to be, it was not uncommon for me to lose an entire day or night every now and then. However, I generally considered whatever adjustments I needed to make to get back on track nothing more than simple realignments—the sort of thing a chiropractor would do to get a kink out of my neck, or a repair shop to get all my tires moving in the same direction again. JustJEWIt!
It was necessary to reset my inner clock so often that I had come to regard the process as my own personal form of daylight savings time. Now that I thought about it, I had probably lived my entire life in a revolving state of jet lag, but I had never realized—until this moment—that there was actually a name for it. In any case, midnight at the Kotel was a perfect fit. Most nights, I set out alone, relishing the solitude of my fiveminute walk through our tree-lined courtyard, out the arched gate, and across Misgav Ladach street. Sometimes Yankel came with me, especially during the first few days when he was seriously jet lagged himself and had trouble sleeping. But, after that, I was mostly on my own, which was just as well because it gave me the freedom to come and go as I pleased. That first Friday night at the Holy Wall, I was overcome with a new sense of hope and possibility; but a week later, I found myself stuck in the same place I had always been. All the things I was certain
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A Cluttered Life
Your iPad Magazine would never again disturb my connection to G-d had returned in full force to block my way once more.
back home, and, of course, the fate of that duffle bag filled with dirty laundry that had traveled halfway across the world to park itself right in the middle of my meditation.
Standing at the Kotel, surrounded by more holiness than I had ever felt in any one place at one time, I found I couldn’t quite believe my own myself strangely and uncontrollably inability to focus on anything spiritual. distracted. During the day, Here I was in the Holy Land it was people praying too at last, in this city of …none of it loudly, tourists snapping breathtaking beauty, pictures, birds hovering standing at one of the convinced me overhead (reincarnated most sacred places on that I was souls, some said, but earth—and all I could think anything less their interminable flapabout was tomorrow’s than a spiritual ping drove me crazy errands and the color of nonetheless), cell phones my new kitchen in charlatan. “ chiming and vibrating, heavy Brooklyn. And I called perfume triggering my allergies . . . myself spiritual. Who was I The world seemed like one hyperkidding? active mosquito hell-bent on destroying any concentration I could My friends, of course, begged to differ. summon. They had all sorts of creative theories about my current inability to connect Even at midnight—as much as I loved to G-d, but none of it convinced me the Holy Wall at that magical hour—I that I was anything less than a spiritual was never able to be fully present. charlatan. All these years, all that The distractions were more internal, soul-searching and desperate longing— but no less bothersome. My mind and now that I had finally taken the flitted back and forth between the ultimate step on my journey, I couldn’t things I needed to do the next day, the concentrate long enough to repeat a places I was hoping to visit, the three-word mantra. thoughts and feelings I wanted to record in my journal, the decisions I I was beginning to think that Lisa Marie had to make about the renovation was right. Perhaps my search for G-d had been no search at all, but a
“
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A Cluttered Life convoluted act of self-sabotage, conveniently designed to prevent me from ever reaching my destination, while providing me with the illusion of being on a sincere quest. And maybe my clutter was really part of that design and not an obstacle to it at all.
When I finally got Lisa Marie on the telephone and described my current struggle, along with my most recent insight—which was basically a restatement of her own theory—she was silent for a moment and then responded with genuine concern in her voice.
Woman davening (praying) at the Kotel (Western Wall)
A Cluttered Life ~ Searching for God, Serenity and My Missing Keys can be purchased at Amazon.com Tap here for more about the author
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“Don’t give up, Pesi,” she said. “You know, we say in the Program that trying to pray is praying. We’re responsible for the effort, not the outcome. So, no matter how distracted or unworthy you feel, your job is just to keep on trying. And, sooner or later, you will get a response—even if it looks nothing like what you expect.”
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by Rabbi Nuta Yisrael Shurack A Shtikel Vort
A Miracle in Baghdad It was midday when an elderly traveler entered the Jewish quarter of Baghdad.
The marketplace, where merchants from many lands sold their fabrics, spices and other wares, seemed strangely empty for such a day. He sighted the grandest building in the section, and determined that must be the great synagogue. He continued his trek towards it until he entered its courtyard and sat down to rest, opening his small sack to take out a few dried figs to refresh his strength. Yet no sooner had he started his lunch than he became aware of a commotion from within the sanctuary. He peeked inside, and beheld a moving spectacle: hundreds of Jews fervently chanting Psalms amidst tears and sobs. No sooner had he started his lunch that he became aware of a commotion from within the sanctuary. “What has happened?� he asked of the first Jew whose attention he could grasp. Hurriedly, and in a voice or desperation, the man told him the story as best he could. The Sultan had decreed that the Jewish people of Baghdad must produce a leader who could perform miracles as Moses had done. Since Moses was the leader of the Jewish people in Egypt and he was able to do miracles, the Sultan expected the same from the leader of the Jews of Baghdad. Just JEWIt!
If they would not produce such a miracle maker, the Jews would be expelled from Baghdad. Therefore, all of the Jews were fasting and praying to G-d for salvation. In his calm and patient disposition, the wise traveler approached yet more Jews, until he had finally pieced together the entire story:
“There is but one condition. The man whose head I cut off must be truly wise. In fact, he must be the wisest man in the realm. If not, his head will not properly re-attach.”
The Sultan’s chief advisor, Mustafa was a vicious Jew-hater whose mission it was to destroy the Jews, or at least have them banished from Baghdad. He had convinced the Sultan that the Jews were not only infidels for denying the prophet Mohammed, but that they were thieves and liars as well, deserving immediate expulsion. At first the Sultan was hesitant to believe Mustafa, however, the Sultan was told about what had happened when the Jews left Egypt and what Moses did to Pharaoh. He began to worry that perhaps one of the Jewish leaders of Baghdad would attack him with plagues, and decided he did not want to take any chances. Therefore, he issued a decree that the Jewish had to produce a leader like Moses, or leave Baghdad immediately. The wise, elderly traveler sat in contemplation for several moments and then approached one of the rabbis at the front of the synagogue and whispered in his ear. Soon all the leaders of the community were talking quietly and then suddenly there was a loud clap on the lectern and one of them spoke. “This man who is visiting our town says that he has a plan. He will travel to the Sultan immediately to try and save us. If he is successful we will rejoice, however if he fails, he will tell the Sultan that he acted alone. Meanwhile we will continue to pray for his success!”
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The man headed for the palace, pounded on the entrance gate, and said, “I am a Jew who can do miracles, and I demand to see the Sultan immediately.” Before long he found himself face to face with the ruler of Baghdad. “So,” said the Sultan, “You claim you can do miracles like Moses. What can you do?” Dozens of people, from the baker and court jester to the royal guards and advisors stared at the old man with the white beard and piercing eyes. “If you would be so kind,” said he, “I will perform a miracle akin to those which Moses himself did. Before your very eyes, I will cut off a man’s head with a sword, and then put him back together and make him live!” The Sultan smiled nervously and glanced around not knowing what to think or make of the situation. Perhaps the fellow was completely crazy. Or perhaps he was telling the truth. After all, the he seemed extremely confident and spoke with such conviction. What if he was telling the truth? If he doubted him, then who knows what kind of wrath would be unleashed on the Sultan and his kingdom. He continued, “There is but one condition. The man whose head I cut off must be truly wise. In fact, he must be the wisest man in the realm. If not, his head will not properly re-attach.
“All who are hungry, let them come and eat.” Our table is only complete when it is open to others!
Intrigued, the Sultan decided he must see for himself if the Jew was telling the truth. He looked around the room until his eyes fell on Mustafa, his chief advisor and the wisest man in the kingdom. Before the Sultan said a word, Mustafa cried out, “No, he is lying! The Jew is an imposter! He can’t really cut someone’s head off and re-attach it.” “That might be true,” said the Sultan, “but what if he is telling the truth and we don’t accommodate him? Surely you don’t want to put the whole kingdom at risk! After all, were you not the one who had advised me to expel the Jews lest we be put in danger?” “Bring the sword immediately,” cried the Sultan, “Mustafa has volunteered!” With that, Mustafa began to tremble and yelled out, “No I admit it. I was both wrong and very foolish. The Jewish people do not have extraordinary powers!” Mustafa ran out of the palace never to be seen again. The Sultan annulled the decree, thanked the Jew for coming and said that the Jews were welcome to live in Baghdad as long as they desired. The man returned to the synagogue to share the good news. Immediately, there was unbelievable rejoicing, and a banquet was held in honor of the miracle that G-d had done for His people. Then quietly and quickly, the old man slipped out and left the town before anyone could even get his name.
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Some people say that he was Elijah the Prophet. Some say he was a great mystic. Yet others believe that he was just a Jew who simply cared about his fellow Jews as much as he did about himself. This story helps elucidate a very interesting aspect of the Passover observance. Every holiday is marked by mitzvahs. Yet many of these mitzvahs are not equally fulfilled by all. For example, most of us hear the shofar from someone else who blows it, and on Chanukah many have the custom that the head of the household kindles the menorah as a representative of the entire family. Yet, on Passover, everyone must eat his or her own matzah. On Passover, we are all equally significant. Exodus was the time when our people came together as one. Leaving Egypt united as one people set the stage for the mitzvah that Hillel considered to be the core of the entire Torah: Love for a fellow Jew. The hero of this story actualized that which we all know to be true, that each of us is only complete when we do all that we can to ensure that every single Jew is being taken care of as well. This is why the Passover haggadah begins with an invitation, “All who are hungry, let them come and eat.” Our table is only complete when it is open to others!
Rabbi Nuta Yisrael Shurack is the Editor-in-Chief and Senior Writer of the e-newsletter and website A Shtikel Vort
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Rabbi Yosef Yitzchak Jacobson
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The Two Great Evils of History One of the intriguing things about the Ten Commandments is that they were engraved on two separate tablets. Was G-d short of granite that He needed to use two tablets? Why could He not carve the commandments onto a single stone?
Give Us Two!
There is the stereotypical Jewbashing joke about this. Before coming to the Jews, G-d approached all the nations and asked if they would like to accept the Torah. Each of them refused because of some commandment in the Bible to which they could not possibly adhere. When G-d presented the offer to the Jews, their sole question was: How much do you want for it? To which G-d responded: “It’s for free.” So the Jews replied: “Give us two.” Yet the issue demands sincere reflection. Why indeed was there a need for two tablets?
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The rabbis in the midrash proposed a novel answer. The Ten Commandments, they suggested, were engraved on two tablets, five on each stone, so that they would be read in two directions -- from top to bottom, and from side to side. The simplest way of reading the Ten Commandments is, of course, from top to bottom. Yet due to the fact that the first five commandments were engraved on one stone and the second five on a separate stone, there was another way of reading the commandments -- horizontally instead of vertically, from commandment number one directly to number six; from number two to number seven, and so on, as we see here:
On the First Stone:
On the Second Stone:
I am the Lord your G-d who has taken you out of Egypt... You shall not murder. You shall have no other gods... You shall not commit adultery. You shall not swear in G-d's name in vain... You shall not steal. Remember the Sabbath... You shall not bear false witness against your fellow. Honor your father and your mother... You shall not covet your fellow’s house, you shall not covet your fellow’s wife … nor anything that belongs to your fellow. Yet this explanation begs the question: Why is it necessary to read the Ten Commandments horizontally? What insight can we gain from this alternative reading of the commandments? Just Jew It!
Just JEWIt! Your iPad Magazine In this essay, Rabbi Jacobson discusses the juxtaposition of the first and sixth commandments: "I am the Lord your G-d/You shall not murder.“
The thinkers of the Enlightenment ushered in the Age of Reason and the modern secular era, founded on the belief that the great ideal of “You shall not murder” did not require the prerequisite of “I am the Lord Your Gd” in order to be sustained. Religion was not necessary to ensure moral behavior; reason alone, without G-d, would guide humanity into an age of
The significance of this “horizontal” reading from a historical, political and religious standpoint cannot be overstated. It embodies one of the most stunning aspects of Judaism. At stake in this At stake in this juxtaposition is nothing less than juxtaposition is the future of human nothing less than civilization. .
Two groups have made an attempt to
the future of human civilization.
divorce commandment number one from commandment number six -to sever the idea of a Creator, who conceived the world for a moral purpose, from the imperative to honor the life of another human being. The first group was comprised of the philosophers of the Enlightenment during the 18th and 19th centuries, the second of religious leaders in many and diverse ages. The result for both was moral defeat. JustJEWIt!
liberty and to the achievement of moral greatness. The sixth commandment could operate successfully independent of the first.
While religion embodied the vision of man standing in a continuous relationship with G-d, the essence of the Enlightenment represented the vision of man without G-d. It was a vision already introduced during the first days of creation near the Tree of the Knowledge of Good and Evil, by the most sophisticated animal of the time, the serpent. “You shall be like G-d," it promised Eve. Man could, and ought to, replace G-d. Left to his own vices, the thinking went, the human being will achieve greatness.
Just JEWIt! Your iPad Magazine But the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason. In Auschwitz, the belief that modern man felt a natural empathy for others was ruined forever. The gas chambers were not invented by a primitive, barbaric and illiterate people. To the contrary, this people excelled in sciences and the arts, but nevertheless sent 1.5 million children, and 4.5 million adults, to their deaths solely because they had Jewish blood flowing in their veins. SS guards would spend a day in Auschwitz, gassing as many as 12,000 human beings, and then return home in the evening to pet their dogs and laugh with their wives. As the smoke of children ascended from the crematoriums, these charming romantics would enjoy good wine, beautiful women and the moving music of Bach, Mozart and Wagner. They murdered millions of innocents in the name of a developed ethic, and they justified genocide on purely rational grounds.
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In "Schindler’s List," there is a scene during the liquidation of the Krakow Ghetto where a little girl hiding in a piano is shot dead by an SS guard. As her little angelic body lay in a river of blood, another guard sits down to play the piano. First SS guard: Was ist das? Ist das Bach? Second SS guard: Nein. Mozart. First SS guard: Mozart? Second SS guard: Ja. And they both exquisite music.
marvel
at
the
This was Nazi Germany at its best.
Just JEWIt! Your iPad Magazine Elie Wiesel who gripped the world’s imagination with his book "Night," a personal testimony of life and death in Auschwitz, once asked the Lubavitcher Rebbe, who himself lost many members of his family in the Holocaust, how he could believe in G-d after Auschwitz. If G-d existed, Wiesel asked, posing the single greatest challenge to faith, how could He ignore six million of His children de-humanized and murdered in the cruelest of fashions? The Rebbe replied, “In whom do you expect me to believe after Auschwitz? In man?” This must remain one of the lasting legacies of Auschwitz. If there is any faith at all left after the extermination of 6 million people, it must glean its vitality from something transcending the human rationale and its properties. If morality is left to be determined exclusively by the human mind, it can become a morality that justifies the guillotine, the gulag and the gas chamber. As Dostoevsky famously put it in "The Brothers Karamazov," “Where there is no G-d, all is permitted.” JustJEWIt!
The atheist philosopher Bertrand Russell wrote: “I cannot see how to refute the arguments for the subjectivity of ethical values [resulting from atheism], but I find myself incapable of believing that all that is wrong with wanton cruelty is that I don’t like it.” Russell’s point is critical. Without G-d, we cannot objectively define any behavior as good or evil. As difficult as it is to entertain, no one can objectively claim that gassing a mother and her children is any more evil than killing a mouse. It is all a matter of taste and opinion. The validity and effectiveness of “You shall not murder” can be sustained only if it is predicated on the foundation of faith in a universal moral creator who gave humanity an absolute and unwavering definition of what constitutes good vs. evil. Professor Abraham Joshua Heschel, who escaped Warsaw a few weeks before it was invaded and lost most of his family in the Nazi Holocaust, captured this sentiment succinctly: “If man is not more than human, then he is less than human.”
Just JEWIt! Your iPad Magazine Either we climb to a place beyond ourselves, or we are likely to fall to a place below ourselves. When the vision of the sacred dies in the soul of a person, he or she is capable of becoming a servant of the devil.
While the Enlightenment abandoned commandment number one in favor of number six, various religions over the ages abandoned number six in favor of number one. Theirs has been the atrocious belief that as long as you believe in the Lord, or in Allah, you can kill and maim whomever you brand an "infidel." Whether it’s a business executive in New York, or a teenager eating a slice of pizza in Jerusalem, or a child on the first day of school in Beslan, or a commuter in Madrid, or a tourist in Bali, or a Chabad couple in Mumbai, if the person is not a member of your faith, G-d wants him or her to die. For the religious fundamentalist, "I am the Lord your G-d" has nothing to do with "You shall not murder."
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This is the greatest perversion of faith. Faith that does not inculcate its followers with the sanctity of every single human life desecrates and erodes the very purpose of faith, which is to elevate the human person to a state beyond personal instinct and prejudice. If you delete “You shall not murder” from religion, you have detached yourself from “I am the Lord your G-d.” To believe in G-d means to honor the life of every person created in the image of G-d. What the juxtaposition of the two commandments is telling us is that you can’t believe in G-d and murder. Conversely, if you truly believe that taking the life of another human is wrong -- not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life -- that's just another way of saying you believe in G-d. For what confers upon human life its radical grace, its transcendent sanctity and its absolute value if not the living presence of G-d imprinted on the face of the human person?
Just JEWIt! Your iPad Magazine More than 3,300 years ago, Judaism, in the most ennobling attempt to create a society based on justice and peace, established its principle code in the sequence of the two commandments – “I am the Lord your G-d/You shall not murder.”
A society without G-d can become monstrous; a society that abandons the eternal and absolute commandment “You shall not murder” is equally evil. Both are capable of burning children alive during the day and then retiring to sleep with a clear conscience.
The Talmud captures this notion in a rather strange, but intriguing, fashion. The Talmud cites a tradition that when Israel approached Sinai, G-d lifted up the mountain, held it over the people's heads and declared: “Either you accept the Torah, or be crushed beneath the mountain.” This seems ludicrous. What worth is there to a relationship and a covenant accepted through coercion? JustJEWIt!
The answer is profoundly simple. What G-d was telling the Jewish people is that the creation of societies that honor life and shun cruelty is dependent on education and on the value system inculcated within children of the society. The system of Torah, G-d was suggesting, was the guarantor for life and liberty. If you reject the morality of Torah, if you will lack the courage and conviction to teach the world that “I am the Lord your G-d” and that I have stated unequivocally “You shall not murder,” the result will be humanity crushed under a mountain of tyrants. Sixty-five years since Auschwitz and after one decade of incessant Islamic terrorism, the mountain is hanging over our heads once again. Shall we embrace the path of divine-based morality? Shall we never forget that religion must always be defined by “You shall not murder?” Dean and Rosh Yeshiva of TheYeshiva.Net, Rabbi Yosef Yitzchak Jacobson is a world renowned teacher, considered to be one of the most successful and passionate communicators of Judaism today.
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Search & Destroy!
CHAMETZ At nightfall, begin the “formal search” of the house for chametz. Did you sell your chametz?! You can complete an online "Authorization for the Sale of Chametz" form at Chabad.org by tapping here.
Traditionally, a candle is used to light the way, a feather is used as a broom, a spoon is used as a shovel, and a paper bag is used to collect any chametz that’s found. This is a special time for children to engage in the chametz search and destroy mission. Everything that’s found should be placed in a conspicuous place to be burned in the morning.
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