Divrei Torah Nissan / Pesach

Torah Table of Contents       

"Ha Lachma Anya..." - "This is the Bread of Affliction..."

The Simanim of the Seder Evening

At the beginning of the Seder, we start with a Siman that lists the various sections of the Seder evening's events. The Rebbe shlit"a notes that the reason for using a siman here is that the entire Exodus from Egypt is based on simanim-signs. The Seder and Geula are full of simanim. "Pakod-Pakadti" was a siman given over to Bnei Yisroel about their future Redemption. We say later in the Hagadda - "Rebbe Yehuda gave them (the plagues) simanim". The four cups are a siman of the four terminologies of Geula. Karpas is a siman/notrikon (acronym) for Samech Parech (60,000 who slaved away). And many others.

Why simanim? The Rebbe shlit"a explains that Chazal mention that our Forefathers observed the Torah and its Mitzvos even before it was given on Har Sinai. But only on Har Sinai was the Torah actually divided into pesukim and words, as we know it. The way that the Forefathers observed the Torah could not be the exact mitzvos that were given later, but instead in the form of various simanim-signs of their own that expressed the concepts, intentions, inner meanings and depth of faith that they had in HaShem, as expressed by these mitzvos. And since Pesach is the Yom Tov that precedes Shavuos, when they received the Torah, it is the most appropriate time for these simanim to be prevalent.

Yachatz - Why Split the Matzo?

The Rebbe shlit"a explains that the reason we specifically split the matzo is that it parallels the Ge'ulas Mitzrayim itself which was in two parts. The first part took place that very night when they departed from Egypt; the second part took place a week later at the Splitting of the Red Sea.

The Answer is "Matzo!"

We begin the central part of the Hagadda - "Magid", in which we tell over the story of our Exodus from Egypt. Indeed, Chazal explain the term "lachma anya" as meaning not only Bread of Affliction, but also "Lechem SheOnim Alav Devarim Harbe" - the bread over which many things are answered.

The Divrei Yisroel raises a basic question about the terminology - if it's "the bread over which many things are explained/answered", then say that its Lechem SheOmrim Alav Devarim Harbe" - Omrim refers more directly to the bread being "a conversation piece", something that we talk about. Why is the term "Oni" used?

The reason follows in line with the famous pasuk in Yeshayahu 65: "Terem yikra'u, v'ani e'eneh" - Before they have even called I (HaShem) will answer". On the Seder night, when we eat Matzo, HaKadosh Baruch Hu answers all of our prayers. By eating Matzo (with proper intention), we gain many physical and spiritual benefits. The Zohar refers to Matzo in one place as "ma'achla de'asvuta" - health-inducing food, and elsewhere as "ma'achla de'emuna" - food that induces Faith.

So Matzo provides us with physical and spiritual nourishment, meeting our complex yet parallel needs. It truly is more than just a conversation piece, but the bread over which many needs are answered. What could be a better answer to our questions this night than the very Matzo itself?

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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The Greatness of Mortal Praise

based on a ma'amar in Yisa Bracha, Pesach

In the paragraph Chasal Siddur Pesach - the very moving words of joy and prayer, that signal the conclusion of the Haggada liturgy on Pesach night - we read the following: "Zach Shochein Maona, Komeim K'hal Adas Mi Mana - Pure One [Hashem], Who dwells in Heaven [Maon], lift up the congregation, the group about which it is said, 'Who can count them?' [Klal Yisrael]".

Rebbe Shaul Yedidya Elazar Zt"l in Yisa Bracha explains the deeper meanings of Shochein Maona - dwelling in the Maon, and Adas Mi Mana - the congregation of "Who can count them?" thereby helping us understand why the Baal Haggada, the holy author of the Haggada text, juxtaposed these two ideas.

The Rebbe begins by referring to the Gemara in Maseches Chagiga [12b] that reveals the essence of this heavenly sphere called Maon. It says that Maon is a place full of Malachei HaShareis [Heavenly Ministering Angels], who sing praises to Hashem all night long. However, during the day, they fall silent - in deference to the honor of Yisrael, the Jewish People. Since the Jewish people praise Hashem during the day, the Angels keep quiet and honor us through having us - and not them - sing Hashem's praise. Furthermore, the Gemara tells us [Chullin 91a] that the angels "above" do not begin praising G-d until the Jewish people begin their praises "below".

From these words of our Sages, we sense the tremendous respect and deference that the angels give Klal Yisrael in regard to the singing of Shira, praise for HaKadosh Baruch Hu. However, the Rebbe questions this singular esteem from the Angels, for in other instances we do not find the Malachim deferring to Yisrael. (In fact, concerning the giving of the Torah we find just the opposite - where the angels protested the giving of the Torah to the Jewish people, and insisted that the Torah stay with them in heaven, and not be lowered to "those mortals" upon earth [Shabbos 88b]).

The Divrei Yisrael [Parshas Vayikra] explains that although the praises of the angels are surely purer in intention and less tainted in content than those of the human beings who dwell upon the earth; however, the praises of Klal Yisrael, corporeal beings who live with the constant challenges of the physical world, are superior and more precious before Hashem. For indeed, the very fact that our praises come before G-d a bit "battle-scarred", somewhat soiled and tainted from our 'combat' to overcome the grime and filth of the material world, makes them so valued and precious.

Based on the above, Rebbe Shaul Yedidya Elazar zt"l presents this novel interpretation of the words of the Chasal Siddur Pesach we began with above:

The source of the name Mi Mana for the Jewish people is the pasuk [verse], "Mi Mana Afar Yaakov - Who can count the dust of Jacob?" [Bamidbar 23:10]. Rashi there explains this to be praise for the Jewish people who do so many Mitzvos with dust [the dust of Sotah, Parah Aduma etc.]. These words can also be understood as above - the Torah is praising our "dust", extolling us by dint of the fact that we do Mitzvos and serve Hashem in spite of the "dust" and grime of the physical world.

In other words, whenever we find a reference to the Jewish people as Mi Mana, it refers to our tremendous commitment to serve Hashem in spite of all the difficulties we face in our grimy, physical world.

This is how we can read the words of the Haggada: Zach Shochein Maona - Those who dwell in Maon [the angels] are Zach, pure and unsullied. True, their praises are purer, and seem holier than those of the mortals. Nonetheless, Komeim K'hal Adas Mi Mana - HaKadosh Baruch Hu lifts up and elevates [Komeim] the praises of Mi Mana - the Jewish people who serve Hashem in spite of the grimy challenges of Olam Hazeh!

These precious words from the great Rebbes of Modzitz reflect upon their tremendous Avoda of Shira before HaKadosh Baruch Hu. Who better than these great tzaddikim were able to appreciate the significance of our songs of before Hashem? They truly understood how He cherishes our praises to be most worthy, and though they are sullied - that very grime makes them shine and glitter in the His eyes, for He knows of the effort and challenge we went through to praise Him!

Translated by Reb Tzvi Feuer of Yerushalaim, a Modzitzer Chasid


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The Women are Everything!

Based on the Imrei Shaul's commentary on Haggada - Yisa Bracha

"Bikesh Lavan La'akor es Hakol - Lavan sought to uproot [destroy] everything."
(Haggada shel Pesach, in the section that starts Tzei U'lmad")

The Haggada teaches us that in fact, as bad as Pharaoh was to us in Egypt, actually Lavan was much, much worse in his treatment of Yaakov. Pharaoh "only" tried to destroy the boys, but Lavan tried to uproot [destroy] everything - both the boys and the girls. The Imrei Shaul asks the obvious question - where do we see evidence of this?

The answer is similar to the Gemara in Nedarim 41 - B'choser Kol - Rav Chisda Amar B'lo Isha - the pasuk that refers to Yaakov going to Lavan lacking everything, means specifically that he was unmarried, lacking a wife.

Similarly, under the chupa at a wedding, one of the seven brachos is "Shehakol Bara Lichvodo - that everything was created in His Honor" - the fact that this couple will now be married means that the husband will have everything once he has a wife.

Lavan's treachery is famous - he tried to trick Yaakov out of his chosen and honestly earned wife Rachel by substituting Leah for her. And later, once Yaakov leaves Lavan's household to return to his own land, Lavan chases after him, declaring "The girls are my daughters," attempting to nullify their marital status with Yaakov.

Here we see how Lavan tried to uproot [destroy] everything. A man who is married has everything, and conversely, if you take away his wife, you've taken away everything from him.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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Shabbos HaGadol - Hashem's Great Love

based on a ma'amar in Yisa Bracha

The Imrei Shaul gives a number of reasons as to why the Shabbos before Pesach is referred to as Shabbos HaGadol, the Great Shabbos. This is one of them. The Midrash [Shemos Rabba, 15:5] informs us, "How great is the Love that Hashem has for the Jewish People, for He revealed Himself [to them] in a place of idolatry, in a place of filth and in a place of impurity."

On the verse [Shemos, 19:5], "and you shall be a segula [treasure] for Me, from amongst all the nations, for the entire world is Mine," Rashi explains that segula means a "beloved treasure" [Otzar chaviv]. He continues, "So you shall be a treasure for Me from amongst the nations; do not say that only you are Mine, and I have no others besides you. What I do have is a noticeable Love for you, for the entire world is Mine, and they [the other nations] are as nothing before Me and in My Eyes."

Reb Shaul explains that for this reason Hashem didn't wait to give us the mitzva of Korban Pesach after leaving Egypt, even though it could have been performed in a pure environment. Rather, He wanted to show His great Love for them; and that even though He has "others," they are as nothing. Therefore, he concludes, this Shabbos is called Shabbos HaGadol, the Great Shabbos, for it was an open demonstration of Hashem's great Love for His People. Therefore, in the niggun Yedid Nefesh, we ask Hashem as our beloved [Chavivi], to spread His protection over us.

[Translator's note: Perhaps Reb Shaul is alluding to the danger that the Jewish People place themselves by sacrificing a lamb, the god of Egypt, while still in Egypt. It is Hashem's great Love for us that leads to His protection over us.]

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid


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What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe

Shabbos Hagadol

Why is this Shabbos referred to as Shabbos HaGadol? Also, if we say that this day is in commemoration of the gathering of the "Seh" for the Karban Pesach - that took place on the 10^th day of Nissan. Why do we always commemorate on Shabbos even of it is not the 10^th of the month?

The word Gadol is a remez to Emunah. How do we know this? In Berashis we learn of the "Bris Ben HaBisarim," an agreement between Hashem and Avraham Avinu. In this agreement, Hashem tells Avraham that although Bnei Yisrael will be slaves for 400 years in a strange land, when they are redeemed, they will leave with great riches.

In Shemos, before the beginning of Macas Bechoros (the plague of the first-borns), Hashem tells Moshe that Bnei Yisrael should prepare themselves to leave Egypt. Part of that preparation is going to their Egyptian neighbors and borrowing gold and silver. Hashem says, "Daber Nah B'Aznei HaAm" (Perek 11:2).

Rashi Hakadosh explains that "Nah," meaning please, is an expression of begging. Hashem tells Moshe that Bnei Yisrael should please do this so that Avraham Avinu will not complain that the nation suffered but did not receive their reward.

Two questions can be asked on this Rashi. The first one is why wouldn't Bnei Yisrael want to ask for the gold and silver? Why did Hashem have to ask Moshe to seemingly beg them to do it? The second question is why would Avraham come to Hashem and complain? Wouldn't Avraham just be happy that his children were released from their prison?

The answers are simple. Bnei Yisrael would not want to take the money from the Egyptians because it would insure that they would follow them into the desert. But not taking the money would show that they had a lack of Emunah in Hashem. And that is what Avraham would complain about.

When Hashem told Avraham that Bnei Yisrael would be slaves for 400 years, one of the things Avraham was afraid of was that the nation would lose their Emunah. Hashem asked Moshe to please beg the Am to show Avraham that their Emunah was still strong. And they did.

Back to the Seh. The Egyptians considered the Seh one of their most important gods. Hashem commanded Yisrael to gather the goat into their home and then slaughter it. Hashem also told Moshe that if Bnei Yisrael did not do this, they would never leave Egypt.

Bnei Yisrael were faced with an enormous test of faith. It was also a great test for Hashem. He had sworn that if they do not gather the Seh, they would never leave, so He must have had great faith in what they would do. That is why it is called Shabbos HaGadol. It was on this day that both Hashem and Bnei Yisrael showed their great faith in each other.

Why do we always commemorate on Shabbos? Shabbos, Bnei Yisrael, and Hashem bear witness for each other before the Heavenly tribunal. Hashem and Shabbos for Bnei Yisrael, Hashem and Bnei Yisrael for Shabbos, etc. It is most fitting that Shabbos bear witness for the great Emunah that Hashem and Bnei Yisrael had for each other. Than is why it is called Shabbos HaGadol - a Shabbos of great faith.

Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l


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Shvi'i Shel Pesach - The Banner Day of the Jewish People

From the Imrei Shaul

The piyut "Yom Leyabasha, authored by the Master Paitan - Rav Yehuda Halevy, is traditionally associated with Shvi'i shel Pesach - kehillos that say all of the "yotzros" include it before Shmoneh Esreh of Shacharis, others say it or sing it separate from the davening. The connection is of course to Krias Yam Suf, as the piyut starts - "On the day that the depths (of the Red Sea) turned into Dry Land...".

On the stanza, D'golai Ken Tarim Al Hanisharim..., the Imrei Shaul has a famous explanation, one that gave hope and strength to thousands of survivors of the Holocaust, almost as if Rav Yehuda Halevy had written the words for those very survivors:

D'golai Ken Tarim Al Hanisharim... - Hoist aloft my banner above the remnant...

The Imrei Shaul explains that the way of the world is that during war, if a military division falls, as long as the divisional banner isn't captured by the enemy, then once that banner is raised again, the survivors rally to it, and the division still remains -depleted and weak, but it survives. Certainly, it will be strengthened with new troops, energy and supplies, and continue on in the battle.

The same is true for Klal Yisroel, the "remnant nation", weak in numbers and spirit from so many trials and tribulations. But we still have our banner - The Torah HaKedosha. And despite all odds we have hoisted aloft our banner again, rallying our people to the cause, reinvigorating them with the Torah's Energy and Light.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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"Lechem Oni" Bread of a Poor Person

based on a ma'amar from the Sefer Yisa Bracha

The Gemara in Pesachim says that matzoh is called "the bread of a poor person." Just as it is the way of a poor man to eat from a broken loaf rather than a whole one, so too the mitzvah of matzoh should be fulfilled on a broken piece of matzoh.

R' Shaul Yedidya Elazar of Modzitz Zt'l finds this somewhat difficult. He asks, what are we praising here, is it not true the only reason a poor man eats a broken loaf is because he has no other choice - because he can't afford more ? The Rebbe Zt'l goes on to answer that there is a saying between people, a poor man has a good heart, he gives from the little that he has.

Poor people have a nature of being generous. That is the meaning, the way of an "Oni" is to eat a broken loaf. Through his generosity a poor man gives away all his bread and only leaves a "small" broken piece for himself . This explains the reason for Yachatz, the breaking of the middle Matzoh, leaving over the smaller piece. This symbolizes the poor man who gives away from the loaf of bread he barely has and leaves over only a small piece for himself.

So too were the ways of the Bnei Yisroel in Mitzraim, they were loving and giving one to another, as the "Oni" is and they were therefore "Zocheh to the Geulah" (worthy of being redeemed from Egypt).

Translated by Reb Shlomo GelbTuch of Brooklyn, a Modzitzer Chassid


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Why is it that the Bitter (Herbs) are Mentioned Last?

based on a ma'amar from the Rebbe Shlita in "Aish Tamid," Nisan 5749

Rabban Gamliel said, "Whoever doesn't mention the following three things, has not fulfilled his obligation (of the retelling of the Redemption): Pesach (paschal lamb offering), Matzo (unleavened bread) and Maror (bitter herbs)."

Since the Maror signifies our subjugation, why should it come after the Pesach and Matzo , which represent our freedom, the Rebbe asks. He then offers three answers.

After the Jewish People went out to freedom, they realized it was "worth it" to be subjugated, since that reduced their enslavement from 400 to 210 years. Therefore, even the hardship of the subjugation was part of their freedom.

Secondly, we know that most of those who left Egypt were born into slavery. They never tasted freedom, and thus felt that "that's life". This is indicated by the Midrash, which tell us that only one out of five wished to leave. Therefore, it was only after the Pesach and the Matzo, the exodus to freedom, that they understood how much they had been subjugated. The Rebbe then says that such a phenomenon exists on the spiritual plane as well. A person who is trapped by his desires may think that he is truly free, that he can do whatever he wants. He doesn't realize how enslaved he is; that he does not rule over his body, but rather his body rules him. This is stated by our Sages, "The wicked are possessed by their hearts." When one successfully overcomes his desires and conquers his evil inclinations, he then realizes how much he was dominated by them beforehand. We find this by our father Avraham, who, after he circumcised himself, removing the foreskin which symbolizes the evil inclination, merited having the letter heh added to his name (it was changed from Avram to Avraham). The gematria of Avraham (the new name) is 248, corresponding to the 248 limbs of the body that Avraham now dominated. He then realized that before, they had controlled him.

Finally, the Rebbe says that the Maror hints at teshuva (repentance). As the Imrei Shaul explained, maror refers to the bitterness that one feels after he attains freedom and does teshuva. Then he recognizes how great his sin was, and does an additional teshuva, because the first was not sufficient. Therefore, Maror is written after Pesach and Matzo, for only after the teshuva does one realize the depths of his sin. This is again exemplified by Avraham Avinu, who, after his circumcision, sat at the opening of his tent. Rashi explains that he did this "to see if there were any "over-veshav" (literally, passers-by)." However, this can be understood to mean anyone who was "over" an aveira (anyone who had sinned), that he would bring him to the "opening" of teshuva. Similarly, if there was one who was shav (returned, repented), even though he had already done teshuva, since now he recognized the depth of his sin, Avraham could help him to the second stage of teshuva.

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid


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What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe

Pesach

One of the four sons discussed in the Hagaddah is the Rashah. The Rashah asks, "Mah HaAvodah Hazos Lachem," what is this Avodah for you? On Shavous we say "Chetzi L'Hashem v'Chetzi Lachem", half to Hashem and half to you. There is an Avodah that is called "Lachem" - the seudos that we eat on Shabbos and Yom Tov.

The Rashah does not understand how eating, which is a seemingly Gashmius activity, can be Avodas Hashem. This is the problem with Rashaim - they are not capable of turning Gashmius into Ruchniyos.

"Bechol Dor V'dor Chayev Adam Liros Es Atzmo". The Hagaddah tells us that in each generation a person must see himself as if he came out of Mitzrayim. But in reality, it is much deeper than that. Each man in every generation must see himself and his actions and not just the actions of his Avos. We must constantly be examining our own actions first.

On Pesach at the Seder, we drink 4 cups of wine plus we have one cup for Eliyahu HaNavi. The word cup in Hebrew is "Kos." The gematria of the word Kos is 86, which is the same gematria as "Elokim." 5 X 86 (5 cups) is 430 which is the gematria of the word "Nefesh".

There are five parts of a man's body over which he does not really have control. They are his 2 ears, 2 eyes, and the "Os Bris Kodesh."

These five Ayvarim are very hard for a man to control. Avraham Avinu was only able to control these five after Hashem added the Hey to his name.

The five cups of wine which we use Pesach night are keneged these five Ayvarim. We can find a remez to this at the end of Parshas Bo. The Pasuk tells us that the years that Bnei Yisrael were in Metzrayim were 430. 430 is Nefesh, which is 5 cups of wine x Elokim.

It is only with the help of Elokim that man can control these five Ayvarim and save his Nefesh for Galus.

Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l


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