just jew it ipad mag pesach 5773
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From Limitation to Liberation - Pesach 577#TRANSCRIPT
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Just JEWIt! Your iPad Magazine
An Educator’s Handbook by Rabbi Naftali Silberberg
by Rabbi Ruvi New
by Rabbi Laibl Wolf
JustJEWIt!
by Rabbi Naftali Silberberg
Just JEWIt! Your iPad Magazine
Contents
Just JEWIt! Your iPad Magazine
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More Features
by Elisha Greenbaum
by Rabbi Nuta Yisrael Shurack
A Cluffered Life by Pesi Dinnerstein
by Rabbi Yossi Y Jacobson
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 [email protected]
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.
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,
ה'ב
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Your Inner Grape
It’s curious how the terms that are
used to describe wine: bold, mellow,
bubbly, sophisticated, are borrowed
from human personality types.
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.
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.
“As we hold our cup, we see our face reflected in
the wine, and offer thanks to G-d.”
By Rabbi Ruvi New
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Your Inner Grape
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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?
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. Originally published in InsideOut
By Rabbi Ruvi New
Chabad of East Boca Raton, FL
“Whatever it is that crushes us will
ultimately bring out the best in us.”
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Horseradish on Poor Man’s Bread
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?
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.
By Rabbi Laibl Wolf
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.
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By Rabbi Laibl Wolf
http://www.spiritgrowjosefkrysscenter.org
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.
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 self-
indulgence 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.
The hand-baked flat ‘humble’
matzah is the 'poor man's
bread'. It triggers ego-
abnegation to offset
the puffed-up self-
importance of today’s
essentially empty breads.
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Zeroah Roasted Bone
Charoset Apple
Walnut & Wine Mixture
Chazeret Romaine Lettuce
Karpas
Onion, Boiled Potato
or Parsley
Beitzah Hard-boiled egg
Maror Horseradish
Root
The Seder Plate
ביצה זרוע
כרפס
חזרת
חרוסת
מרור
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Step 1: Kadesh A Toast to Freedom
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”?
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.
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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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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.
Step 3: Karpas The Appetizer
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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“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 search for the Afikomen keeps the children alert as traditionally
they are rewarded for it.
Step 4: Yachatz Breaking the Matzah
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.
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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
“…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…”
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, not-
good prevails. However, when eating to gain energy with which to
better serve G-d, good prevails.
Hold the middle, broken half-
matzah 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.
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Step 8: Matzah Bless the Matzah
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.
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.
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Step 11: Shulchan Orech The Festive Meal
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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.
We then open the door
to the house and, holding a
lit candle, recite the passage
inviting the Prophet Elijah to
appear.
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.
In anticipation of the ultimate redemption, we now fill a special goblet,
the Cup of Elijah.
What’s up with a
cup that you
don’t drink
from?
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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
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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 40:11-13). 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):
"I shall take you out…”
"I shall rescue you...”
"I shall redeem you…”
"I shall bring you...”
1
2
3
4
The Four Cups of Wine
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We were liberated from Pharaoh's four evil decrees:
Slavery
The ordered murder of all male progeny by the Hebrew midwives
The drowning of all Hebrew boys in the Nile by the Egyptians
The decree ordering the Israelites to collect their own straw for use in
their brick production
1
2
3
4
The Four Cups of Wine
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The four cups symbolize our freedom from our four exiles:
The Egyptian exile
The Babylonian exile
The Greek exile
Our current exile from which we hope to be redeemed very soon with the coming of Moshiach
1
2
3
4
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
The Four Cups of Wine
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“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
“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
Matzah is mentioned in the Torah several times in relation to The Exodus from Egypt
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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 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.
Matzah symbolizes faith,
the only ingredients for
which are humility and submission to
G-d.
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Shmura ("guarded") matzah הש המצ is מור
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.
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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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.
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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Stove Cleaning Microwave Ovens
Thoroughly
clean and scour
every part of
the stove.
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, microwave-
safe 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.
Refrigerator & Freezer
Thoroughly clean and scrub to remove any
crumbs and residue. Afterwards, some
people like to place liners on the shelves.
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 red-
hot. After that, it’s suggested
that the oven and the stove
top are covered with
aluminum foil for the
duration of Passover.
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Clean thoroughly to remove
any crumbs and residue.
Place a heavy covering over
surfaces that come into
contact with hot food or
utensils.
Cupboards, Closets
Tables & Counters
Cars, Office, Garage
Tablecloths
& Napkins
Launder without starch
Vacuum your car or van;
thoroughly clean your
basement, garage, or any
property you own.
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.
Everything and the Kitchen Sink!
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.
Toys
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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
Selling Your Chametz
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Google “Exodus”
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Rabbi Levi Yitzchak of Berdichev (1740-
1809) spent his life acting as the self-
appointed 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:
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Minister for the Defense
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
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."
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 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.
The Haggadah ~
a better educator's
handbook couldn't
have been written…
JustJEWIt! 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."
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…
JustJEWIt! 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!"
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.
JustJEWIt! 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.
JustJEWIt! 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?"
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.
JustJEWIt! 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.
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?"
JustJEWIt! 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.
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.
The Ultimate Educator is
the one who internalizes
the message of
The Four Sons
Courtesy of Chabad.org, by Rabbi Naftali Silberberg - writer, editor, and
director of the curriculum department at the Rohr Jewish Learning Institute. JustJEWIt!
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Yaakov Shwekey
Cry No More
ירושלים
Jerusalem
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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 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.
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.
A Cluttered Life ~ Searching for God,
Serenity and My Missing Keys
can be purchased at Amazon.com
Tap here for more about the author
Book Excerpt
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.
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 five-
minute 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
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would never again disturb my
connection to G-d had returned in full
force to block my way once more.
Standing at the Kotel, surrounded by
more holiness than I had ever felt in
any one place at one time, I found
myself strangely and uncontrollably
distracted. During the day,
it was people praying too
loudly, tourists snapping
pictures, birds hovering
overhead (reincarnated
souls, some said, but
their interminable flap-
ping drove me crazy
nonetheless), cell phones
chiming and vibrating, heavy
perfume triggering my allergies . . .
The world seemed like one hyper-
active mosquito hell-bent on
destroying any concentration I could
summon.
Even at midnight—as much as I loved
the Holy Wall at that magical hour—I
was never able to be fully present.
The distractions were more internal,
but no less bothersome. My mind
flitted back and forth between the
things I needed to do the next day, the
places I was hoping to visit, the
thoughts and feelings I wanted to
record in my journal, the decisions I
had to make about the renovation
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.
I couldn’t quite believe my own
inability to focus on anything spiritual.
Here I was in the Holy Land
at last, in this city of
breathtaking beauty,
standing at one of the
most sacred places on
earth—and all I could think
about was tomorrow’s
errands and the color of
my new kitchen in
Brooklyn. And I called
myself spiritual. Who was I
kidding?
My friends, of course, begged to differ.
They had all sorts of creative theories
about my current inability to connect
to G-d, but none of it convinced me
that I was anything less than a spiritual
charlatan. All these years, all that
soul-searching and desperate longing—
and now that I had finally taken the
ultimate step on my journey, I couldn’t
concentrate long enough to repeat a
three-word mantra.
I was beginning to think that Lisa Marie
was right. Perhaps my search for G-d
had been no search at all, but a
“…none of it
convinced me that I was anything less than a spiritual charlatan. “
A Cluttered Life
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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.
“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.”
A Cluttered Life ~
Searching for God, Serenity and My Missing Keys
can be purchased at Amazon.com
Tap here for more about the author
A Cluttered Life
Woman davening (praying) at the Kotel (Western Wall)
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.
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:
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by Rabbi Nuta Yisrael Shurack
A Shtikel Vort
“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!”
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.
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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.
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!
JustJEWIt! Rabbi Nuta Yisrael Shurack is the Editor-in-Chief and Senior Writer
of the e-newsletter and website A Shtikel Vort
“All who are hungry, let them come and eat.”
Our table is only complete when it is open to others!
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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?
There is the stereotypical Jew-
bashing 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?
The Two Great Evils of History
Rabbi Yosef Yitzchak Jacobson
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Give Us Two!
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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:
I am the Lord your G-d who has taken you out of Egypt...
You shall have no other gods...
You shall not swear in G-d's name in vain...
Remember the Sabbath...
Honor your father and your mother...
On the Second Stone:
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your fellow.
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?
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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 G-
d” 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
.
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.
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 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.
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.
At stake in this
juxtaposition is
nothing less than
the future of
human civilization.
At stake in this
juxtaposition is
nothing less than
the future of human
civilization.
Two groups have
made an attempt to
liberty and to the
achievement of moral
greatness. The sixth
commandment could
operate successfully
independent of the
first.
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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.
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 marvel at the
exquisite music.
This was Nazi Germany at its best.
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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.”
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.”
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.
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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."
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?
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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?
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.
JustJEWIt!
CHAMETZ At nightfall, begin the “formal
search” of the house for
chametz.
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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Did you sell your
chametz?! You can
complete an online
"Authorization for the
Sale of Chametz"
form at Chabad.org
by tapping here.
Search & Destroy!
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