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Editor’s Introduction

Bilvavi On The Hagaddah is a collection of insights of the Rav arranged according to the Pesach Hagaddah, culled from the derashos that have been collected in “Pesach Talks”, as well as some sections from sefer “Bilvavi Mishkan Evneh - Pesach”, and from snippets of various other derashos of the Rav.

The purpose of this commentary is not merely to offer a simple commentary on the Hagaddah, nor is it about presenting intellectually stimulating questions and answers. Rather, as with all the other works of the Rav, the purpose here is to awaken the heart, in a way that enlightens the intellect and infuses the heart with an intense desire to come closer to the Creator.

We sincerely hope that all those who read and contemplate the Rav’s words on the Hagaddah will understand the depth and become spiritually elevated through these insights, whether in the days preceding Yom Tov, or at the Pesach Seder, or throughout the Yom Tov of Pesach and onward – and to grow infinitely higher throughout the rest of our lives, in our avodas Hashem.

סדר הגדה של פסח

בדיקת חמץ

בליל י"ד ניסן בודקין את החמץ לאור הנר, וקודם הבדיקת חמץ אומרים זה:

הריני מוכן ומזומן לקיים מצות עשה ולא תעשה של בדיקת חמץ.

לשם יחוד קדשא בריך הוא ושכינתיה על ידי ההוא טמיר ונעלם בשם כל ישראל. ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננו עלינו, ומעשה ידינו כוננהו.

ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצוותיו, וצונו על ביעור חמץ.

ומיד אחר הבדיקה יבטלנו ויאמר:

כל חמירא וחמיעא דאהא ברשותי, דלא חמתיה, ודלא בערתיה, ודלא ידענא ליה, לבטל ולהוי הפקר כעפרא דארעא.

Searching Ourselves On The Night Before Pesach

Pesach is the beginning of the Three Festivals. There are different Hebrew terms for the word “festival”: moed, chag, and regel. The three festivals are respectively known as the Shalosh Regalim, from the word “regel”. The word “regel”, besides for meaning “festival”, can also mean “to search”, as implied by the similar term Meraglim, the Spies who searched out the land. This hints to us that the way we ascend through Yom Tov/the regalim is by “searching” for something. The first regel is Pesach, which we begin by searching for any chometz.

Chazal say that “It is better had man not been born; now that we have been born, we need to examine our deeds”. We need to examine our deeds – hence, we need to “search” inside ourselves. What is it that we need to search for?

The word “regel” can also come from the word “hergel”, which means “habit.” We ask of Hashem, “Shetargileinu B’Torasecha”, that “we should become accustomed in Your Torah” – we want to develop a habit for the words of Torah. Doing things out of habit is usually not a good thing [this is called melumadah, doing things by rote]. But there are times in which we find that doing things out of habit is a good thing [and then hergel is being used for holiness]. On Yom Tov, we need to search inside ourselves and see which of our habits are good, and which are not good.

We count 50 days of the Omer until we get to the giving of the Torah, in which we have hopefully become accustomed to the Torah by then, when we have hopefully reached our aspiration of “And we should become accustomed in Your Torah.” At first we search ourselves out on the night before Pesach, and this is the beginning aspect of the regel. In between Pesach and Shavuos, we have hopefully become more accustomed to going to the Beis Midrash, that our feet are naturally taking us to towards the Beis Midrash [as Dovid HaMelech describes in Tehillim]. On Shavuos, we ideally reach the apex of getting used to holiness, which is the purpose.

This is the first aspect of the three regalim, which begins with Pesach – at first we search inside ourselves to see what our habits are, if they are holy or unholy. If we find habits in ourselves that are not for holiness, we need to destroy it, just as we destroy the chometz we find in any nooks and crannies. Along with this, we need to gain good kinds of habits – to become used to learning Torah, which is how we use the power of hergel/habit, for holiness. “Shetargileinu B’Torasecha.”

❖❖❖

ביעור חמץ

ביום י"ד בסוף שעה החמישית חוזר ומבטלו פעם שנית, וטוב לבטלו לאחר ששרף החמץ כדי שיקיים מצות שריפה בחמץ שלו ויעשה מדורה בפני עצמה וישרפנו ויאמר:

הריני מוכן ומזומן לקיים מצות עשה ולא תעשה של שריפת חמץ.

לשם יחוד קדשא בריך הוא ושכינתיה על ידי ההוא טמיר ונעלם בשם כל ישראל. ויהי נעם אדני אלהינו עלינו ובמעשה ידינו כוננה עלינו, ומעשה ידינו כוננהו.

כל חמירא וחמיעא דאכא ברשותי, דחזתיה ודלא חזתה, דחמתא ודלא חמתה, דבערתה ודלא בערתה, לבטל ולהוי הפקר כעפרא דארעא.

קַדֵּש

מיד כשבא מביהכנ"ס ילבש הקיטל, ישטוף הכוס וידיחנו, ומוזגין לו הכוס ומקדש עליו:

הִנְנִי מוּכָן וּמְזוּמָן לְקַיֵים מִצְוַת קִידוּשׁ וּמִצְוַת כּוֹס רִאשׁוֹן שֶׁל אַרְבַּע כּוֹסוֹת, לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

כשחל בשבת מתחילין כאן

וַיְהִי עֶרֶב וַיְהִי בֹקֶר: יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם: וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה: וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשֹוֹת:

כשחל בחול מתחילין כאן:

סַבְרִי מָרָנָן וְרַבָּנָן וְרַבּוֹתַי:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְקִדְּשָׁנוּ בְּמִצְוֹתָיו. וַתִּתֶּן לָנוּ יְהֹוָה אֱלֹהֵינוּ בְּאַהֲבָה (לשבת: שַׁבָּתוֹת לִמְנוּחָה וּ) מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשֹוֹן (לשבת: אֶת יוֹם הַשַׁבָּת הַזֶּה וְ) אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ (לשבת: בְּאַהֲבָה) מִקְרָא קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים. (לשבת - וְשַׁבָּת) וּמוֹעֲדֵי קָדְשֶׁךָ (לשבת: בְּאַהֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשֹוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יְהֹוָה מְקַדֵּשׁ (לשבת - הַשַׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה:

ושותה בהסיבת שמאל ואינו מברך ברכה אחרונה:

]כשחל במוצאי שבת קודש מקדשין יקנה"ז ראשי תיבות יין, קידוש, נר, הבדלה, זמן:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא מְאוֹרֵי הָאֵשׁ:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחֹל בֵּין אוֹר לְחֹשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ. וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתֶךָ. בָּרוּךְ אַתָּה יְהֹוָה הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ:

וּרְחַץ

נוטל ידיו ואינו מברך על נטילת ידים:

כַּרְפַּס

יקח הכרפס פחות מכזית כדי שלא יתחייב בברכה אחרונה, ויטבול במי מלח ומברך בורא פרי האדמה, ויכוין לפטור את המרור, ויאכל בלא הסיבה:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה:

יַחַץ

יחצה המצה השניה, וחציה הקטנה יניחנה במקומה והחצי הגדולה ישמור אותה לאפיקומן:

]יש אומרים קודם ההגדה מאמר הזהר (זח"ב מ ע"ב):

פְּקוּדָא בָתַר דָא לְסַפֵּר בִּשְׁבָחָא דִיצִיאַת מִצְרָיִם, דְאִיהוּ חִיוּבָא עַל בַּר נָשׁ לְאִשְׁתָּעֵי בְּהַאי שְׁבָחָא לְעָלְמִין, הָכִי אוֹקִימְנָא, כָּל בַּר נָשׁ דְאִשְׁתָּעֵי בִיצִיאַת מִצְרַיִם וּבְהַהוּא סִפּוּר חָדֵי בְחֶדְוָה, זַמִין אִיהוּ לְמֶחֱדֵי בִשְׁכִינְתָּא לְעָלְמָא דְאָתֵי דְהוּא חֵדוּ מִכֹּלָא, דְהַאי אִיהוּ בַּר נָשׁ דְחָדֵי בְּמָרֵיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא חָדֵי בְּהַהוּא סִפּוּר. בֵּיהּ שַׁעְתָּא כָנִישׁ קוּדְשָׁא בְּרִיךְ הוּא לְכָל פַּמַלְיָיא דִילֵיהּ, וְאָמַר לוֹן זִילוּ וְשָׁמְעוּ סִפּוּרָא דִשְׁבָחָא דִילִי דְקָא מִשְׁתָּעוּ בָּנַי וְחָדָאן בְּפוּרְקָנִי. כְּדֵין כֻּלְהוּ מִתְכַנְשִׁין וְאָתְיָין, וּמִתְחַבְּרִין בַּהֲדֵיהוּ דְיִשְׂרָאֵל, וְשָׁמְעו סִפּוּרָא דִשְׁבָחָא דְקָא חָדָאן בְּחֶדְוָה דְפוּרְקָנָא דְמָרֵהוֹן, כְדֵין אָתְיָין וְאוֹדָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַל כָּל אִינוּן נִסִין וּגְבוּרָן, וְאוֹדָאן לֵיהּ עַל עַמָּא קַדִישָׁא דְאִית לֵיהּ בְאַרְעָא דַחֲדָאן בְחֶדְוָה דְפוּרְקָנָא דְמָארֵהוֹן, כְּדֵין אִתּוֹסֵף חֵילָא וּגְבוּרְתָּא לְעֵילָא וְיִשְׂרָאֵל בְּהַאי סִפּוּרָא יָהַבִין חֵילָא לְמָארֵיהוֹן כְּמַלְכָּא דְאִתּוֹסַף חֵילָא וּגְבוּרְתָא כַּד מְשַׁבְּחִין גְבוּרְתֵּיה וְאוֹדָן לֵיהּ וְכֻלְהוּ דַחֲלִין מִקַמֵיהּ וְאִסְתַּלֵק יְקָרֵיהּ עַל כֻּלְהוּ. וּבְגִין כָּךְ אִית לְשַׁבָּחָא וּלְאִשְׁתָּעֵי בְּסִפּוּרָא דָא כְּמָה דְאִתְּמַר. כְּגַוְנָא דָא חוֹבָא אִיהוּ עַל בַּר נָשׁ לְאִשְׁתָּעֵי תָּדִיר קַמֵי קוּדְשָׁא בְּרִיךְ הוּא וּלְפַרְסוּמֵי נִיסָא בְכָל אִינוּן נִיסִין דְעָבַד. וְאִי תֵּימָא אַמַּאי אִיהוּ חוֹבְתָא וְהָא קוּדְשָׁא בְּרִיךְ הוּא יָדַע כֹלָא כָּל מַה דִהַוָה וְיֶהֱוֵי לְבָתַר דְּנָא, אַמַאי פֻרְסוּמָא דָא קַמֵיהּ עַל מַה דְאִיהוּ עָבַד וְאִיהוּ יָדָע, אֶלָא וַדַּאי אִצְטְרִיךְ בַּר נָשׁ לְפַרְסוּמֵי נִיסָא וּלְאִשְׁתָּעֵי קַמֵּיהּ בְּכָל מַה דְאִיהוּ עֳבַד, בְּגִין דְאִינוּן מִּלִּין סַלְקִין וְכָל פַּמַלְיָא דִלְעֵילָא מִתְכַנְשִׁין וְחָמָאן לוֹן וְאוֹדָאן כֻלְהוּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאִסְתַּלֵק יְקָרֵיהּ עַלֵייהוּ עֵילָא וְתַתָּא. בָּרוּךְ יְהֹוָה לְעוֹלָם אָמֵן וְאָמֵן:[

מַגִּיד

אומרים ההגדה מ"הא לחמא עניא" עד "גאל ישראל":

הֲרֵינִי מוּכָן וּמְזוּמָן לְקַיֵּם הַמִצְוָה לְסַפֵּר בִּיצִיאַת מִצְרַיִם, לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִּכְפִין יֵיתֵי וְיֵיכוֹל. כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵּי, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין:

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The Depth of Inviting Others To Partake of the Pesach Seder

It is well-known that there are several questions on this: how can we say כל דכפין ייתי ויכול, that everyone should come and eat, if we are eating in our homes and no one can hear us? Why don’t we instead say this in shul, when others will be able to hear us? Also, how can we say כל דכפין ייתי  ויפסח - to invite others to come eat the korbon pesach - when nowadays we do not have the korbon pesach?

The explanation of the matter is based on the concept that everything contains an “inner light” (ohr pnimi) as well as a “container” (kli) to hold onto the “inner light”. The korbon pesach is the “container” for the inner spiritual light, whereas the inner spiritual light itself is the pure spirituality that becomes absorbed by the soul. Now that we are missing the korbon pesach, we are missing the “container”. But one who purifies himself is able to draw upon the spiritual light of the korbon pesach.

That is also the way to understand the next words we say here, כל דצריך ייתי ויכול, “All those who need, should come and eat”. We are referring to a spiritual kind of ‘eating’: a heavenly spiritual light which settles upon this evening. Hence, הא לחמא עניא is not an invitation for others to dine in our homes in the simple sense [but an invitation for a spiritual meal]. Therefore, even in our own times, it is possible for us to partake of the korbon pesach [on a spiritual level].

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The Heavenly “Treasury of Free Gifts”

What is the connection between the first part, הא לחמא עניא, where we declare an invitation to the poor to come eat at our seder, with the last words,לשנה הבא בארעא דישראל   השתא הכא, where we declare that next year we will be in Yerushalayim?

The Sages state that Hashem showed Moshe all of the spiritual treasures in Heaven and who would merit them. Finally, Hashem showed Moshe the “otzar shel matnas chinam”, the “treasury of free gifts”, for those who do not have enough merits and who are thus in need of receiving “free gifts” from Heaven. Based upon this, we can understand that when we say הא לחמא עניא, on a deeper level, we are really saying that even the bread we own is in the category of a “poor man, who has nothing of his own”, one who receives everything not as a result of his actions [and is entirely dependent on others for sustenance]. A poor man understands well that he should give to others, because he feels that he is not any more deserving than others.

This understanding leads us to say לשנה הבא, that next year we will be in Yerushalayim, in the same way that Hashem will grant us the otzar shel matnas chinam, the “treasury of free gifts”, and redeem us from exile. We are not worthy of Redemption due to any of our actions - we will only receive the Redemption due to the “treasury of free gifts” which Hashem bestows upon even the undeserving.

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מוזגין כוס שני. וכאן הבן שואל:

מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻּלּוֹ מַצָּה:

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה (כֻּלּוֹ) מָרוֹר:

שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְּעָמִים:

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, הַלַּיְלָה הַזֶּה כֻּלָּנוּ מְסֻבִּין:

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יְהֹוָה אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה. וְאִלּוּ לֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, הֲרֵי אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם.

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Torah – The Only Power That Can Take Us Out of Defilement

In Egypt, the depravity of the country had reached such a low that we were steeped in the 49th gate of impurity. Had the Jewish people remained even one more moment in Egypt, they would have descended into the 50th gate of impurity, which is impossible to come out of. However, this was only because we did not yet have the Torah. If the Torah would have been given already by the time we were in Egypt, we would have been able to come out of even the 50th gate of impurity, due to the immense holiness of the Torah.

The Ohr HaChaim (Shemos 14:10) writes that in our current exile, we are in the 50th Gate of Impurity, and that there is no natural way for us to get out of this impurity - except through the power of the Torah. Through the power of Torah, one can leave even the worst and most depraved levels of impurity – even the 50th level of impurity.

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וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים כֻּלָּנוּ נְבוֹנִים כֻּלָּנוּ זְקֵנִים כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרָיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח:

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Relaying The Story of the Exodus: – Non-Intellectual Temimus/Simplicity

In the Haggaddah, we say, “Even if we were all wise sages, even if we were all understanding, it is an obligation to tell over the story of the exodus from Egypt.”

Telling over the story of the exodus – sippur yetzias mitzraim – is not a mitzvah accomplished through the powers of our intellect. It is very unlike the mitzvah of learning Torah, in which we use our powers of the intellect, chochmah and daas. The mitzvah of sippur yetzias mitzraim it is reminiscent of the concept we brought earlier from the Gemara: the idea of “masiach l’fi tumo” – “casual conversation”. It is a kind of simple speech, which flows from pure earnestness in ourselves, and not from the area of the rational intellect. “Even if we were all wise sages, even if we all understand, it is an obligation to tell over the story of the exodus.” This mitzvah is not dependent on being a Torah scholar or not! It is not about wisdom. It is about being able to tell over the story just as when you are having a casual conversation, simply, earnestly – ‘masiach l’fi tumo’.

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מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶׁהָיוּ מְסֻבִּין בִּבְנֵי בְרַק וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל אוֹתוֹ הַלַּיְלָה, עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם רַבּוֹתֵינוּ הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית:

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Why Did The Sages Forget That It Was Time To Recite The Shema?

When these Sages were discussing the wondrous events that Hashem wrought on the night of Pesach, they came to a very high level of love (ahavah) for Hashem. At that time, they were functioning on a level of ahavah (love), as opposed to yirah (fear). That is why they forgot that it was time to recite the Shema, which is all about accepting the yoke of Heaven, which is a form of yirah (fear) that contradicted their ahavah which they felt for Hashem at this time. Their students, however, were in the midst of observing the halachah that “it is prohibited to lean in front of a master (Torah mentor)”, so they were constantly in a state of yirah, and that is how they were able to remind themselves that it came the time to recite Shema and accept the yoke of Heaven.

Alternatively, these Sages perceived such a high level of spiritual illumination on the night of Pesach that the evening appeared as bright as daytime. Therefore, they did not sense that the daytime had now arrived. This is because it said of the night of Pesach that it is a “night which shines like the day.”

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אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת עַד שֶׁדָּרְשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר, לְמַעַן תִּזְכּוֹר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים יְמֵי חַיֶּיךָ הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ לְהָבִיא לִימוֹת הַמָּשִׁיחַ:

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“It is as if I am seventy years old”

Rebbi Eliezer ben Azaryah said, “It is as if I am seventy years old.” In other words, there is a power in the soul to be mature and wise beyond one’s years, and this is aside from the concept of seeing success after putting in effort, where one receives the success as a gift from Heaven. The Sfas Emes said that there are some lofty souls who are already born on a Heavenly level, and they are born wiser and more mature than their peers.

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בָּרוּךְ הַמָּקוֹם, בָּרוּךְ הוּא, בָּרוּךְ שֶׁנָּתַן תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל, בָּרוּךְ הוּא.

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We Can Never Comprehend The Essence of HaKadosh Baruch Hu

Why do we say twice ברוך הוא, that Hashem is blessed? The understanding of this is because the word הוא (“hu”) is a term of concealment, for it is in the third-person. That is why HaKadosh Baruch Hu is always called הוא, “Hu”, in the third-person, and not in the first-person, for it is impossible to comprehend the essence of His infiniteness (the EinSof). At the giving of the Torah, the Sages state that Hashem tore open all the heavens and showed everyone Ain Od Milvado, that there is nothing besides for Him. So there may have been room for people to make the mistake, chas v’shalom, that after the Torah was given to the Jewish people and they beheld the revelation of Ain Od Milvado, that perhaps they had indeed comprehended the very essence of His infiniteness (the EinSof). That is why the Hagaddah emphasizes, ברוך הוא, the word “Hu”, implying that even after the people stood at Sinai and they witnessed the revelations, Hashem still remains to us as “Hu”, concealed. For, ultimately, the essence of His infiniteness cannot be comprehended by anyone [even we witnessed the revelation of “Ain Od Milvado”].

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כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תוֹרָה: אֶחָד חָכָם. וְאֶחָד רָשָׁע. וְאֶחָד תָּם. וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל:

Instilling Emunah In Our Children: Training Our Children To Learn How To Think

What does an average day in the life of an average Jewish child look like? He wakes up in the morning, goes to school, comes home and does his homework. Perhaps he will spend time with his parents or friends until bedtime, or do some chesed (acts of kindness). This schedule repeats itself day in and day out.

If we were to record his daily life from the moment our child awakens until he goes to sleep, and then we played it back, the chances are good that we will hear very little that is related to real spiritual striving. Most of the words will revolve around material, empty things. If we take a longer view – a week, a month, or a year – where does emunah fit into the picture? Can we be satisfied with an occasional word at home about the foundations of Jewish faith, or with just a few minutes at the Shabbos table?

There is no doubt that most parents are busy and distracted, especially in large families with so many needs to provide for, or when there is a difficult child in the family who requires more time and attention. But does this justify raising a child who, at the age of twelve or fourteen has no spiritual nourishment? Most parents rely on the school, yeshiva, or seminary to do their work for them when it comes to instilling our children with this essential spiritual nourishment. Although most teachers do excellent jobs, our child may be only one of thirty or more students in the class. The amount of nourishment they receive is not enough to sustain them. Principles of faith and other aspects of personal growth will not be absorbed in an optimal way in this setting. A small degree of this essential pnimius (inwardness) can definitely enter the child’s heart through school, but it is not enough to provide only a small percentage of our child’s needs. Just like we wouldn’t want them to be malnourished physically, we also don’t want them to be malnourished spiritually.

This doesn’t mean that a child should have to study all day and never go out to play. It is simply a matter of incorporating another goal along with all the other things that we teach our children. We want to raise them in a way that they will become thinkers, used to dealing with the inner fundamentals of the Jewish people as a whole and with the purpose of their individual lives, along with the more practical aspects of life, and not excluding them. Even though we all agree with the goal, and that teaching our children to think about faith is the obligation of every Jewish parent, in reality it has no place in ordinary life.

It is essential to keep in mind that we are raising the next generation of Klal Yisrael. As such, we must ensure that our children have inner depth by encouraging them to think, and by introducing a deeper dimension into their lives. All of this will have an effect on our approach to education.

The simple approach is to encourage the child who asks us a question to think of an answer on his own. Even if the question is totally mundane, such as how a certain object functions, we should not spoon-feed the answer. Encourage him to think for himself. Afterwards, you can help him find the correct answer. Even if he cannot come up with an answer on his own, we can work with him to clarify the question as much as he can within his own sphere of knowledge until he can arrive at a clear answer.

The more complex approach is to provide basic knowledge of Jewish thought from our rabbis, and accustom him to think about these deeper ideas. A Torah thought given over at the Shabbos table is certainly better than nothing at all. But the few moments of spiritual content presented at the table (provided the child is actually listening, and that he understands what you are saying) are negligible compared to the rest of the hours in the week.

Since our true goal is to raise children who want to grow, we must give them the tools to do so. These tools can be found in the works of our rabbis, which cannot just remain on the bookcase like stones. They should be taken down and learned with the children, and we must guide them to think, analyze, and delve into the ideas.

Once these important thoughts are imbedded in a person’s mind they can naturally become an inseparable part of life as he thinks about them and constantly delves into them. (We are not just referring to amassing information, which is of little benefit.) Just as a parent and child can converse about food, clothing and friends, they can add a new topic to their conversation that is the true purpose of our lives.

On a higher level, we don’t only want our children to know this information. We want them to really care about the purpose of life. Once we can get them to think about these vital topics, they will automatically be involved in lofty and significant matters. We will also be giving them tools that will help them grow and confront the various stages of life successfully. This will bring them to care about the meaning of their lives. We are not talking about abnormal levels of abstinence from this world. Someone approached me recently and said, “We are not living in a ghetto now!”  Yet, we have gone to the opposite extreme.

If we strive to raise children with an inner spiritual world, with a desire to grow higher and higher, we must develop this in the framework of the home, and with Hashem’s help, we can succeed.

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חָכָם מָה הוּא אוֹמֵר. מָה הָעֵדוֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהֹוָה אֱלֹהֵינוּ אֶתְכֶם. וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן:

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The Chacham – The Wise Son

The chacham (wise son) is asking about the laws that Hashem has commanded us with. What he is really asking is, “What is the purpose of the mitzvos?” He really has a deeper question. What is bothering him is that a person does a mitzvah and a moment later, the action can no longer be seen. Therefore, he is asking, what is the purpose of doing the mitzvos? We answer him that there is a halachah that nothing is eaten after the afikoman. After the afikoman, nothing may be eaten because the taste of the mitzvos should linger for a long time in one’s mouth. Meaning, we are answering the wise son’s question by telling him that we need to let the good taste that we receive from doing the mitzvah to linger with us, long after we have done the mitzvah.

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רָשָׁע מָה הוּא אוֹמֵר. מָה הָעֲבוֹדָה הַזֹּאת לָכֶם. לָכֶם וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ. בַּעֲבוּר זֶה עָשָׂה יְהֹוָה לִי בְּצֵאתִי מִמִּצְרָיִם. לִי וְלֹא לוֹ. אִלּוּ הָיָה שָׁם לֹא הָיָה נִגְאָל:

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The Rasha – The Wicked Son

The rasha (wicked son), had he remained in Egypt, would not have merited redemption. The Sages state that four-fifths of the Jewish people at the time were reshaim (in the category of wicked), who all perished during the plague of darkness. Perhaps their deaths were not caused by their wickedness, but as a kindness of Hashem to them so that they wouldn’t become even worse and thereby fall into the “50th level of defilement” (the shaar hanun d’tumah), which is impossible to be redeemed from.

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תָּם מָה הוּא אוֹמֵר. מַה זֹּאת. וְאָמַרְתָּ אֵלָיו בְּחוֹזֶק יָד הוֹצִיאָנוּ יְהֹוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים:

וְשֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל אַתְּ פְּתַח לוֹ. שֶׁנֶּאֱמַר, וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהֹוָה לִי בְּצֵאתִי מִמִּצְרָיִם:

יָכוֹל מֵרֹאשׁ חֹדֶשׁ, תַּלְמוּד לוֹמַר בַּיּוֹם הַהוּא. אִי בַּיּוֹם הַהוּא יָכוֹל מִבְּעוֹד יוֹם, תַּלְמוּד לוֹמַר בַּעֲבוּר זֶה. בַּעֲבוּר זֶה לֹא אָמַרְתִּי אֶלָּא בְּשָׁעָה שֶׁיֵשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ:

מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, וְעַכְשָׁיו קֵרְבָנוּ הַמָּקוֹם לַעֲבוֹדָתוֹ. שֶׁנֶּאֱמַר, וַיֹּאמֶר יְהוֹשֻׁעַ אֶל כָּל הָעָם כֹּה אָמַר יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים:

וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֵּן לוֹ אֶת יִצְחָק, וָאֶתֵּן לְיִצְחָק אֶת יַעֲקֹב וְאֶת עֵשָׂו, וָאֶתֵּן לְעֵשָׂו אֶת הַר שֵׂעִיר לָרֶשֶׁת אוֹתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם:

בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִשַּׁב אֶת הַקֵּץ לַעֲשֹוֹת. כְּמָה שֶׁאָמַר לְאַבְרָהָם אָבִינוּ בִּבְרִית בֵּין הַבְּתָרִים. שֶׁנֶּאֱמַר, וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה. וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכוּשׁ גָּדוֹל:

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מכסה המצה ומגביה את הכוס בידו ואומר:

וְהִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ. שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלּוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם:

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The Purpose of Anti-Semitism

The sefarim hakedoshim write that the purpose of the anti-semitism of the gentile nations is for the benefit of the Jewish people. When Jews are mix with gentiles and enjoy a close relationship with them, the Jewish people become spiritually harmed by the influences. Spiritual danger, for a Jew, is far worse than physical danger, because it is damaging to a Jew’s soul. Anti-semitism awakens the Jewish people to realize that they must remain separate from the gentiles, which in turn saves the Jewish people from the negative influences of the gentiles. Thus, the hatred of non-Jews for us is really a blessing, since it reminds us that we are separate from them, and then we don’t mix it with them.

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Anti-Semitism Is Not Our Main Issue

The main aspect of exile is not either our subservience to the nations of the world, and the great suffering that our people have gone through. It is not even defined by the troubles which pursue us each day, or from the anti-semitism towards our people, from the nations of the world, and from the “Erev Rav”. Rather, the main aspect of our exile is the absence of true, clear, and absolute recognition of the Creator. The exile obscures us from clearly sensing the reality of the Creator, and the redemption will reveal His Presence clearly to us. In the Redemption, when we will become clear of Hashem’s Presence, that itself will bring all shefa (Heavenly sustenance and blessing) to the world completely, and all of the suffering and troubles will then vanish. Awaiting the Redemption is thus not about awaiting anything else that will come to the world other than the absolute recognition of the Creator which will be revealed to the world. That is the Redemption we are waiting for.

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Our Current Exile of the “Erev Rav”

The Jewish people, ever since becoming a nation, have undergone four exiles, which really end up being five exiles; and in fact, there is a sixth exile. Chazal list four exiles: the first exile was Egypt, the second exile was Bavel (Babylonia), the third was Persia-Media, and the fourth was the Greek exile. The fifth exile is the exile of Edom. Within the exile of Edom, there is another exile: the exile of Yishmael. (We can all see in front of our eyes that we are in the exile of Yishmael; they surround us every day and at all times.)

Those are our exiles, ever since we have become a nation. The current exile we are in, Edom, includes in it “Yishmael”. From the exile of Yishmael will sprout the light of the redemption, as our Chazal state. Chazal said that the nation of Yishmael will cause the nation of Yisrael to greatly suffer, which will cause the nation of Yisrael to cry out to Hashem from all of their suffering; and then Hashem will hear their prayers, and we will be redeemed. It will be “shama keil”, “G-d will hear”, which hints to the name of “Yishmael”, for we will cry out to Hashem from the exile of Yishmael, just as we cried out in Egypt to Him, when our prayers were heard and we were redeemed.

We have gone through all the previous exiles. We’ve been through the exile of Egypt, and we’ve been through the exile of Bavel. The exile of Yavan (Greece) is also over, to a certain extent [see footnote]. The exile of Edom, though, is our current situation, and we have not come out of it yet. And more specifically, we currently face the exile of Yishmael.

To understand our current exile with greater clarity: If someone thinks that the exile of Yishmael is referring to the Arabs which surround us, he is mistaken. Although it is certainly true that we are surrounded by Arabs and we suffer from them, this is only the external layer of the exile. It is true that we are totally ‘exiled’ to Yishmael in the external sense, but there is a more inner layer to the exile taking place.[The external aspect of the exile of Yishmael is that] there is a war of Yishmael against Yisrael, which takes place in Eretz Yisrael, concerning the ownership of Eretz Yisrael.  The nation of Yishmael claims inheritance over Eretz Yisrael, for the Zohar states that Yishmael has a zechus (merit) over Eretz Yisrael, due to the mitzvah of Bris Milah which they keep. Therefore, they fight Yisrael as they are in Eretz Yisrael. But the inner layer of this exile is of a totally different nature. The Vilna Gaon discusses at length, as well as Reb Elchonon Wasserman zt”l, that the final exile is called the exile of the “Erev Rav”.

When the Jewish people left Egypt, the Torah writes, “And the Erev Rav went up with them.” Ever since we became a people, we have had an ‘addition’ that has been following us throughout: the ‘Erev Rav’. They are the ones who were responsible for causing the Jewish people to sin. They gave the idea to make the Golden Calf, and they were the ones who kept causing trouble in the desert and influencing the generation to sin.

Back then, they were not the heads of the Jewish people, though; they were simply known as the ‘Erev Rav’. The leaders then were Moshe and Aharon. It was the Erev Rav who convinced everyone that Moshe was dead when he ascended to Heaven to receive the Torah; they thought of the idea to make the Golden Calf and convinced everyone else to do it. The souls of the Jewish people, by themselves, could never have conceived of such a false notion. It was entirely due to the persuasion and influence of the Erev Rav.

[Members of the] Erev Rav has been escorting us since we left Egypt, all the way until today. We left Egypt, but along with this, came another exile: the exile of the Erev Rav. We left Pharoah, we left the Egyptians, but we weren’t redeemed from the Erev Rav. They have been following us since we became a nation, until today. However, they have gone through major changes since then. The Vilna Gaon writes that in the final generations, the Erev Rav are the “heads of the Jewish people, who are the ‘leaders’, and they have control over the “sons of Leah and Rachel”.

They are also called ‘sapachas’ by Chazal – a kind of leprosy that forms over the skin, embedded into the skin and atop it, but not a part of it. They came with us when we left Egypt and added themselves onto our nation, but they are not a part of our nation; thus they are called a sapachas\leprosy - a layer added onto the skin, which is not an actual part of the skin.

In the later generations, and especially in our current generation, the Erev Rav are wicked souls who lead the Jewish people towards evil. Their agenda is to lead the Jewish people astray from Torah, from all holiness, from emunah, and from mitzvos. It doesn’t matter if he [a member of Erev Rav] wears a kippah or if he doesn’t have a kippah; whether he has a beard or whether he doesn’t have a beard. This is the exile we are in. The exile we are currently in is the exile of the Erev Rav - who exercise ‘control’ over the Jewish people. The ‘heads of the Erev Rav’ are the souls of Amalek; Chazal say that the Erev Rav is made up of five kinds of people, and at the head of all of them is Amalek.

This has been true about our current exile ever since it has begun, but it has particular relevance to today’s times. We must understand the situation that we are found in. The exile we are in today is being headed by people who look like Jews - and they look like they are a part of the Jewish people.

This is in vast contrast to the exile of Egypt. In Egypt, when we were exiled by Pharoah, it was clear to all of us that Pharoah was not of the Jewish people. But in the current exile, we are exiled under the jurisdiction of people who look like they are one of us. But although they look like Jews, Chazal said that their souls are not of the Bnei Yisrael. They do not understand, and they can never understand, what Torah is. They cannot understand what mitzvos are. They cannot understand the nature of the true bond that is between the Jewish people and Hashem.

- בכל דור ודור, עומדים עלינו לכלותינו“In every generation, they [the nations] stand up to destroy us.” We must understand that in the exile we are in, the “Erev Rav” (the “Mixed Multitude”) is also trying to destroy us, just as the nations of the past in each generation have sought to destroy us.  

If we reflect on the situation, we can see the depth of our exile. In the situation we are in right now, according to the halachah, it is a time of shmad (a decree of spiritual genocide)! If someone thinks that this decree [to draft the yeshiva bochurim into the Israeli army] is merely another decree upon us, he doesn’t understand! This is not merely another decree - we are in a time of shmad!! They [the Israeli government] wants to uproot the entire Torah, from the root!! In a time of shmad, there are halachos that apply. Every Jew must become familiar with the laws of mesirus nefesh – to be prepared to give up our life, if we must. There is a mitzvah of kiddush Hashem during this time. These halachos are discussed in Rambam Hilchos Kiddush Hashem and Sefer HaChinuch by the mitzvah of kiddush Hashem. There is a halachah that during a time of shmad, one is not allowed to listen to the government even if they tell you to wear a certain kind of shoelace. A Jew has to let himself get killed rather than listen to them.

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מניח הכוס מידו ויגלה המצות:

צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשֹוֹת לְיַעֲקֹב אָבִינוּ. שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים וְלָבָן בִּקֵּשׁ לַעֲקוֹר אֶת הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי.

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How Lavan Tried To Uproot Everything

Lavan tried to uproot the entire Jewish people. How do we see this? By exchanging Leah for Rachel in marriage to Yaakov Avinu, he was tampering with the awesome kedushah (holiness) of Yaakov Avinu. When Yaakov Avinu thought he was marrying Rachel, he was really marrying Leah, and this was a degree of improper thoughts, for he was thinking of a different woman at the time of the union. Hence, Lavan’s devious scheme was actually an attempt to cause some damage to the kedushah of Yaakov and hence the entire kedeushah of the Jewish people. In that way, Lavan was trying to uproot the entire Jewish people.

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Modern-Day Influences of “Lavan”

In the Hagaddah, we say that Lavan was worse than Pharoah. Pharoah wanted to kill all the baby Jewish boys, but Lavan attempted to uproot the entire Jewish people. The ‘Lavan’ in our entire generation is [the pervasive influences of the society around us], presenting itself like a ‘tallis that is entirely lavan\white’ - attempting to uproot everything from us through the negative influences of society, in many different cunning and devious ways that trick people into pursuing them.

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וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב: וַיֵּרֶד מִצְרַיְמָה אָנוּס עַל פִּי הַדִּבּוּר: וַיָגָר שָׁם, מְלַמֵּד שֶׁלֹּא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם. שֶׁנֶּאֱמַר, וַיֹּאמְרוּ אֶל פַּרְעֹה לָגוּר בָּאָרֶץ בָּאנוּ כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן, וְעַתָּה יֵשְׁבוּ נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶׁן:

בִּמְתֵי מְעָט, כְּמָה שֶׁנֶּאֱמַר, בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבוֹתֶיךָ מִצְרָיְמָה וְעַתָּה שָׂמְךָ יְהֹוָה אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרוֹב:

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The Exile and Redemption of the Seventy “Souls” Who Descended To Egypt

When we left Egypt, we were “redeemed from a house of slaves”; we were not just redeemed in the physical sense from Egypt, but we were redeemed in our souls. There were “seventy souls” who went down to Egypt, connoting that the exile in Egypt was taking place in our souls as well. The redemption from Egypt was essentially an inner redemption, a redemption from the exile upon our very souls. Hashem took us out from there and instead “brought us closer into His service.” We became close to Hashem because we gained inner clarity within our souls. The redemption showed us what we really wanted and enjoyed and longed for.

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וַיְהִי שָׁם לְגוֹי, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם: גָּדוֹל עָצוּם, כְּמָה שֶׁנֶּאֱמַר, וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם: וָרָב, כְּמָה שֶׁנֶּאֱמַר, רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה:

וָאֶעֱבוֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי:

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The Korbon Pesach and Bris Milah: Removing The “Foreskin of the Heart”

In the Haggadah we express, “By your blood shall you live” – which the Sages explain this to refer to the blood of the korban pesach (paschal sacrifice) and the blood of bris milah (circumcision). What is the connection between korbon pesach and bris milah? Simply it is because in order to eat the korban pesach, one had to be circumcised, for it is written, “Any uncircumcised one shall not eat of it” . But we also find in the words of the Torah and in the Sages that there is also a foreskin (orlah) of the heart, which also needs to be removed, as it is written, “And you shall circumcise the foreskin of the heart.” This is called orlas halev, “foreskin of the heart”.

Yitzchok Avinu was the first to receive the bris milah on the eighth day after birth. But what is the orlas halev which needs to be removed from the heart?  The Hebrew word for circumcision, “mal”, is an acronym for the words moach (brain) and lev (heart). As long as there remains orlas halev in the heart, the mind’s knowledge cannot become connected with the heart. The knowledge will remain on the level of “And you shall know today”, without becoming “And you shall settle the matter upon your heart.” When the Torah commands a person to remove the blockage of the heart, orlas halev, it means that one needs to remove that which separates one’s mind and heart. The Kotzker Rebbe said that the Torah says that the mind’s knowledge must become settled “in” our heart, as opposed to just on our heart. As long as a person hasn’t removed the blockage of the heart, it’s possible that he has learned Torah, whether a little or a lot, but none of it will make it into his heart. That is orlas halev.

As long as the knowledge in one’s mind hasn’t yet entered one’s heart, a person is living a contradiction. It can take a long time until knowledge becomes part of one’s heart, because the Sages taught that the distance between the mind and the heart is further than the distance between the heavens and the earth.

In order to eat the korbon pesach, we had to have a bris milah. As we explained, the deeper meaning of this is that we had to remove our “orlas halev” in order to eat the korban pesach. In Egypt, we removed some of the blockage as we began to cry out to Hashem from our heart, but this process was not yet complete until we left Egypt, when we actually received bris milah – which was not just a physical act of circumcision, but a removal of the blockage on our heart.

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וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִתְּנוּ עָלֵינוּ עֲבוֹדָה קָשָׁה:

וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, כְּמָה שֶׁנֶּאֱמַר, הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹוֹנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ:

וַיְעַנּוּנוּ, כְּמָה שֶׁנֶּאֱמַר, וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנּוֹתוֹ בְּסִבְלוֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס:

וַיִּתְּנוּ עָלֵינוּ עֲבוֹדָה קָשָׁה, כְּמָה שֶׁנֶּאֱמַר, וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ:

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“Difficult Labor” In Egypt – In The Physical and Spiritual

The Egyptian exile deterred us from receiving the Torah. As long as we were in Egypt, we could not receive the Torah; we have to leave it in order to become purified at Har Sinai and receive the Torah. In Egypt, we would not have been able to internalize the Torah had we received it.

In Egypt, there was “bricks and mortar”, and this personified the exile. What exactly are these “bricks and mortar” that held us back from receiving the Torah? It wasn’t just that we had cruel physical labor. It was a spiritual kind of “bricks and mortar” – a blockage that held us back from receiving the Torah.

There were two layers to the redemption. There was a physical redemption, which took place when we actually left Egypt, in the physical sense. But there was also a spiritual layer to the redemption: the redemption that took place in our souls, enabling us to receive the Torah. Although the physical redemption happened a long time ago, the spiritual redemption to our souls happens every year.



וַנִּצְעַק אֶל יְהֹוָה אֱלֹהֵי אֲבוֹתֵינוּ, וַיִּשְׁמַע יְהֹוָה אֶת קֹלֵנוּ וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ:

וַנִּצְעַק אֶל יְהֹוָה אֱלֹהֵי אֲבוֹתֵינוּ, כְּמָה שֶׁנֶּאֱמַר, וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה:

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Crying Out To Hashem

We must also come to do as the people did in Egypt when they realized their suffering, which was that they cried out to Hashem (and their groans were indeed heard by Hashem). It is therefore not enough for us to have a desire to leave exile. Ultimately, it is up to Hashem to take us out, whenever it is His will to do so. For this reason, we must cry out to Hashem in prayer, just as the people did in Egypt.

We must cry out to Hashem from the very depths of the soul ! We must feel that our body’s hold on our soul is a form of cruel labor. We must feel the bitterness of this in the same way that we felt embittered by the Egyptians. If we don’t feel this bitterness, then we won’t be able to cry out to Hashem from a true desire to escape. A person must realize that he needs to get out of his inner imprisonment which entails crying to Hashem for days and nights, from the depth of our hearts and not just to cry ‘crocodile tears’. There can be no hope for a person to truly serve Hashem without crying from the depth of his heart, because he will be missing the first, basic point that he needs to start with.

May Hashem help all of us that we should first come to recognize the lowliness of our situation, to realize that without being close to Him, life is not a life, but a total fantasy. May this recognition cause to feel, with Hashem’s help, a true yearning to be freed from this dark exile – and to reach the light of the Redemption, speedily in our days.

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וַיִּשְׁמַע יְהֹוָה אֶת קֹלֵנוּ, כְּמָה שֶׁנֶּאֱמַר, וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב:

Exile – Then and Now

When the Jews were enslaved in Egypt, there was no way for them to escape it. There was a decree of exile, and anyone who tried to escape was caught by the sorcery that protected its borders. There was no actual solution that they could do. Even when the non-Jewish astrologers wanted to get rid of the Jews from Egypt, they could not find a way. The non-Jews there did not have a solution, but the Jew has a solution even where a non-Jew doesn’t. A Jew’s solution, when he knows that there is no natural solution, is that he turns to Hashem in prayer. He can tell Hashem, “You created me. You placed me in this situation. I can’t do it on my own. The doctors have given up on me. The only one who can help me is You, Hashem.”

In the world we live in today, there is no solution to how we can reconcile our physical needs with our spiritual needs. Some people abandon all spirituality and only take care of their physical needs, and others ignore physicality and are only immersed in spirituality. But as for the average person, who is caught somewhere in the middle – and he is not on the level of abandoning his physical situation and become more spiritual – he has no solution.

The first thing we must know is: there is a problem. The second thing you must know is: you are responsible to help yourself. The third step is: let it bother you. Then, when it bothers you, cry out to Hashem to help you (just as the Jews cried out to Hashem in Egypt). When you understand the problem and you feel responsible for yourself, and you cry out to Hashem, earnestly, Hashem will help you. How? I have no idea exactly how. But Hashem can do anything, and He can solve your problems for you.

But on one condition: you have to cry out to Him, from the depths of your heart, about your spiritual problems. Feel very bothered at the fact that you don’t feel the reality of your neshamah and that your life is lacking meaning. It should bother you that we don’t even worry 50% about our neshamah’s needs, even though it really should be that way. It can bother you that you are lying to yourself all the time, and that will help you cry out to Hashem, to scream to Him and scream to Him, that He take you out of the situation. If you keep crying out to Hashem, you are guaranteed an answer.

There is no natural solution that can help us right now. The world is designed like that – Hashem made the world in a way that we must turn to Him. There is no natural means to escape our problems. The only advice is to turn solely to the Only One who can take us out from this situation. But we must turn to Him from the depths of our soul, from inner pain at our situation, from being bothered.

We need to understand that the way we live our life currently, although it is necessary for us (to work for a living), it is still a life that resembles death. It is a life devoid of any inner content. That will get us to really cry out to Hashem, each day. People cry to Hashem each day for their physical needs, but what about their soul’s needs…?

…Forgive me for making such a harsh statement. But if anyone recognizes the situation, 20 years ago, the world was much less indulged in physicality. They didn’t have so many phones like there are today, and there was much less going on then; not that 20 years ago people didn’t indulge in materialism, but, it was much less. Will our situation get better in 20 years from now, the way things are going? We all know that it won’t. No one can deny it. How will Moshiach come? Will we have better Rabbonim then?

The change will have to come from us. If we, ourselves, are not prepared to change over in one day, there is no hope. We all know that the world we live in today, with its indulgent lifestyle, Moshiach cannot come here. The decision to change must come from each of us, individually.

Are we prepared to change over in one day, or do we want to just continue on our life as it is now? Everyone here has the power of free will; we can all choose either to continue living a materialistic life until the day we die, or, we can tell ourselves: “Enough.” We were in Egypt, but at a certain point we get out of there. It is in your hands to get out – when you cry out to Hashem.

Through the help of Hashem, just as He brought us out of Egypt to bring us to the giving of the Torah, so should we merit the giving of the Torah, each on his own level.

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וַיַּרְא אֶת עָנְיֵנוּ, זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ. כְּמָה שֶׁנֶּאֱמַר, וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים:

וְאֶת עֲמָלֵנוּ, אֵלּוּ הַבָּנִים. כְּמָה שֶׁנֶּאֱמַר, כָּל הַבֵּן הַיִּלוֹד הַיְאֹרָה תַּשְׁלִיכוּהוּ וְכָל הַבַּת תְּחַיּוּן:

וְאֶת לַחֲצֵנוּ, זוֹ הַדְּחַק. כְּמָה שֶׁנֶּאֱמַר, וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַיִם לוֹחֲצִים אוֹתָם:

וַיּוֹצִאֵנוּ יְהֹוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדוֹל וּבְאֹתוֹת וּבְמֹפְתִים:

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Hashem Took Us Out of Egypt – And He Can Take Us Out Of All Troubles!

In the Egyptian bondage, our people were afflicted with terrible suffering – as it is written, “And they embittered their lives with difficult labor.”

Think about what any Jew must have felt like then. They knew of the prophecy made to Avraham Avinu that the Egyptian exile would last for 420 years. How could they take it any longer? How could anyone ever hope to get out of Egypt? Even if anyone there would have ran away from Egypt, they wouldn’t be able to escape, because the Egyptians used their magic to hold back anyone from escaping. What did any Jew think back then – how could he cope with such suffering, knowing that it’s going to take 420 years to be redeemed?? Imagine we are one of the Jews enslaved in Egypt. What would we do? How would we cope? Would we just give up and say, “Enough of this -- I’m not doing all of this work?!”

When the people complained to Moshe of the suffering, Moshe entreated to Hashem, and Hashem told him to tell them, “Just like I was with the forefathers, so will I be with you by the other hard times. This pain is only temporary.” Hashem was saying, It’s true – it really is a very hard time that they are going through, but do not worry – it is only temporary, and I am with you, so don’t worry. How are we to understand Hashem’s response – “The pain is only temporary”?! How does this help them survive a 420-year exile?

This lesson shows us how we can deal with our own difficulties. Is there anyone who hasn’t gone through difficult times? There is no such person. Every single one of us has gone through hardship. Some of us came out of much of our past hardships, and some of us are still going through hardships. But what we all have in common is that all of us are still going through something hard, and we haven’t fully come out of our difficulties. We are all still going through some difficulty in our life, one way or another. When a person has a big problem, he usually convinces himself that it’s the worst problem he ever had. He compares his new problem to his previous problems, and realizes that it’s not the same kind of problem he is used to – it’s a whole new problem he has never faced, and it doesn’t seem to have a solution. What happens? Eventually, the problem goes away, and he forgets about it. Then a new problem comes, and again the person thinks that this is a problem that has no solution. The cycle repeats itself…

But what people usually fail to remember is that their previous problems, which didn’t seem to have a solution, went away at a certain point. We usually fail to recall all the difficulties that we did come out of. When we’re going through a difficult time in our life, we have the ability to calm ourselves down by remembering that just like our previous problem didn’t seem to have a solution, yet somehow it went away, so is there is a solution to our current problem, although we don’t see how. We can realize that it is only our physical eyes that don’t see a solution, but that doesn’t mean there isn’t a solution.

The Ramban says, “Maaseh Avos Siman Labonim” – “What happened to our forefathers is a sign for their children.” Just like Hashem was with Avraham Avinu when he went down to Egypt and he saved him from his problem – this is when Pharoah abducted Sarah, and Avraham Avinu had no solution to his predicament – so do we now always have a solution to our problems, even though it seems like there isn’t. Although we, ourselves, don’t know how to solve our problems, Hashem can take us out of it – just like He helped Avraham when he didn’t have a solution, and just like He redeemed our people from exile when there seemed to be no way out.

This is what Hashem told Moshe to tell the people – “The pain is only temporary – Just like I took Avraham out of Egypt, so am I with you. Just there was no natural solution for Avraham, yet I was with him and took him out of his problem, so will I take you out of your problem even though there is no natural solution.”

Every day we leave Egypt. This is part of what we say every day in Kerias Shema – we remember how we were taken out of Egypt. We have many mitzvos as well where we remember how we were taken out of Egypt. On Shabbos and the Yomim Tovim, we say many times the words, “Zecher L’yetzias Mitzrayim” – a “remembrance” to our redemption from Egypt. Why must we remember the redemption? Is it merely to have a memorial day to remember the miracles of the past?

Many reasons are given for this, but for our discussion, it is relevant to say that the reason why we remember the redemption from Egypt so much is because it serves as the foundation for all our troubles. It shows that there is a way out from all our troubles – just like Hashem was with us then, so is He with us now.

Just like there was a public redemption, so is there a private redemption that can take place in each person’s soul. When a person has a problem and he doesn’t know the solution, yet he has emunah peshutah (simple faith) in Hashem, he can experience his own personal redemption.

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וַיּוֹצִאֵנוּ יְהֹוָה מִמִּצְרַיִם, לֹא עַל יְדֵי מַלְאָךְ וְלֹא עַל יְדֵי שָׂרָף וְלֹא עַל יְדֵי שָׁלִיחַ. אֶלָּא הַקָּדוֹשׁ

בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ. שֶׁנֶּאֱמַר, וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהֹוָה:

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“Not Through An Angel….But G-d Himself, In His Honor”

We say in the Hagadah, “And G-d took us out of Egypt, not through an angel or through a seraph or through a messenger, but G-d Himself, in His Honor.”

There is a concept that everything which takes place in the world also takes place in time, and everything that takes place in time also takes place in our soul. In our own soul, there can be a redemption by Hashem Himself.

On the night of Pesach, there is a revelation of G-dliness in every person’s soul! “Not through an angel or a seraph or a messenger, but G-d himself.” As long as a person doesn’t block this revelation from happening, it becomes revealed in one’s soul on the night of Pesach: a personal redemption that takes place in the soul. When a person still has an egotistical “I”, he is separate from others. But when there is a revelation of G-dliness in the soul, a secret of “oneness” (rozo d’echad) is revealed in the soul.

If a person looks at another person according to the other’s opinions about life, then he is apart from others. Chazal say that “Just like all faces are different, so are all minds different.” But when a person looks at another person’s soul with a deep perspective, he sees G-dliness in another Jew’s soul. He sees “Hashem Himself” that resides in the deepest point in every Jew’s soul. (This deepest point is called “Yechidah”.) When a person has this perspective, he has an outlook of achdus toward every Jew and he unifies every soul into one unit.

This revelation that takes place in the soul on the night of Pesach is the root of the future Redemption. Thus, on the night of Pesach we have an additional avodah upon us. Besides for the well-known avodah that we must connect ourselves to leaving Egypt now, there is another avodah – to reveal the root of the future Redemption. We must recognize what the Redemption is all about – [leaving our private “I”, transcending the ego, and instead revealing the G-dliness that present in our own souls and in the souls of all other Jews] – and to become connected to this.

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Drawing Power From “Hashem Himself, In His Glory” In Our Souls

There is the power of the body, the power of the soul, and the power which comes directly from Hashem. One’s soul can receive higher abilities from the power that comes directly from Hashem far more than their innate natural capabilities.

This is the depth of the matter of the “key of the resurrection of the dead, which is not given to any messenger”, and the depth of the exodus from Egypt, which was “not through an angel, not through a seraph, and not through a messenger, but from Hashem Himself, in His glory.” To receive higher powers that go above one’s natural capabilities is a very high level. It is the depth contained on the night of Pesach, where we were redeemed from Egypt and prepared to receive the Torah; we were on the level of the resurrection of the dead. The Sage Rabbi Pinchas ben Yair lists ten levels in serving Hashem, beginning from Torah, zehirus, and zerizus, and all the way to kedushah, ruach hakodesh, and, finally, techiyas hameisim (resurrection of the dead). These are very high levels to reach; the Sages in the times of the Gemara had the ability to resurrect the dead.

On our own level, how do we access the power of the resurrection of the dead? It is by shining the light of our neshamah onto our body. Any individual can do this, as long as he is someone who searches for Hashem. Then one will be able to see, with siyata d’shmaya, that the very limitations upon oneself which he thought he could not escape from, can slowly be broken - like a personal exodus from Egypt.

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וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, אֲנִי וְלֹא מַלְאָךְ. וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם אֲנִי וְלֹא שָׂרָף. וּבְכָל אֱלֹהֵי מִצְרַיִם אֱעֶשֶׂה שְׁפָטִים אֲנִי וְלֹא הַשָּׁלִיחַ. אֲנִי יְהֹוָה, אֲנִי הוּא וְלֹא אַחֵר:

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Death of The Firstborns: The Revelation of Hashem In Depraved Egypt

The redemption from Egypt thus came about through the final plague, which was the death to the firstborns. It came in the midnight; the reason for this is because was that the “partial” was being nullified, and in its place, “everything” was revealed. “At about midnight, I will go out in the midst of Egypt” - The “I” of Hashem was revealed then – and that is kol, everything.

It is precisely within the Egypt that the “I” of Hashem went out, to show that even within the worst confines, this revelation of “everything” can be revealed and banish all of the incompleteness. The confines of Egypt represent the limitations placed on us; when we are limited, we cannot be complete. With the plague of the death of the firstborn, however, it was revealed that even within the limitations, perfection and completeness can be revealed: the perfection of HaKadosh Baruch Hu. It was revealed then that all of the limitations and confines on us are only external; in the inner dimension, there is only HaKadosh Baruch Hu, Who is kol – everything.

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בְּיָד חֲזָקָה, זוֹ הַדֶּבֶר. כְּמָה שֶׁנֶּאֱמַר, הִנֵּה יַד יְהֹוָה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּחֲמוֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹד:

וּבִזְרֹעַ נְטוּיָה, זוֹ הַחֶרֶב. כְּמָה שֶׁנֶּאֱמַר, וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ נְטוּיָה עַל יְרוּשָׁלָיִם:

וּבְמוֹרָא גָּדוֹל, זוֹ גִּלּוּי שְׁכִינָה. כְּמָה שֶׁנֶּאֱמַר, אוֹ הֲנִסָּה אֱלֹהִים לָבֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי בְּמַסּוֹת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדוֹלִים כְּכֹל אֲשֶׁר עָשָׂה לָכֶם יְהֹוָה אֱלֹהֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ:

וּבְאֹתוֹת, זֶה הַמַּטֶּה. כְּמָה שֶׁנֶּאֱמַר, וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת:

וּבְמוֹפְתִים זֶה הַדָּם. כְּמָה שֶׁנֶּאֱמַר. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ:

כשאומר דם ואש וכו' וכן בעשר מכות ישפוך מן הכוס מעט יין:

דָּם, וָאֵשׁ, וְתִמְרוֹת עָשָׁן:

דָּבָר אַחֵר, בְּיָד חֲזָקָה שְׁתַּיִם. וּבִזְרֹעַ נְטוּיָה שְׁתַּיִם. וּבְמֹרָא גָּדוֹל שְׁתַּיִם. וּבְאֹתוֹת שְׁתַּיִם. וּבְמוֹפְתִים שְׁתַּיִם.

אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם וְאֵלוּ הֵן:

דָּם. צְפַרְדֵּעַ. כִּנִּים. עָרוֹב. דֶּבֶר. שְׁחִין. בָּרָד. אַרְבֶּה. חֹשֶׁךְ. מַכַּת בְּכוֹרוֹת:

רַבִּי יְהוּדָה הָיָה נוֹתֵן בָּהֶם סִמָּנִים:

דְּצַ"ךְ עֲדַ"שׁ בְּאַחַ"ב:

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Pharoah Lost His Bechirah (Free Will) Throughout The Ten Plagues

Hashem brought ten plagues upon Egypt, upon Pharoah and all his servants, and with each plague, they were given bechirah. By the time they already received their second plague, frogs, their bechirah level was already not the same level as when they received the plague of blood. And when they received the third plague, lice, their bechirah level had gone down since the plague of the frogs. It was not the same level of bechirah each time; it kept descending [so their free will was decreasing each time].

Why did this happen? It all started from the first plague. Pharoah could have chosen to free the Jewish people after the first plague, but he chose not to. As a result, his bechirah level descended, and now he had a little less bechirah to free them. This process of weakened bechirah continued to worsen throughout all of the plagues, where his bechirah level kept descending and he did not want to do teshuvah; with each plague, he had a little less bechirah than before, because his bechirah level kept going down.

Pharoah lost his bechirah, slowly throughout the plagues, and it is really because he chose to be in a situation where Hashem will take away his bechirah. He wanted to be evil, and he had chosen to act this way from the very onset of the plagues.

There are many reasons explained in Chazal of why Hashem “hardened” the heart of Pharoah. There is one very well-known reason: The more that Pharoah kept seeing the miracles, the more he should have repented. Since he did not take the messages of the plagues to heart, he was punished each time with more and more hardening of his heart. He still remained with bechirah, but it was becoming smaller and smaller with each plague.

But it can also be explained in different terms, based upon what we have been explaining here. Whenever a person has bechirah, he can either choose to utilize his bechirah and “choose” to be a chooser, or, there is an alternative, deeper path: he can choose not to have bechirah. Within this second path, he can either use this power for holiness or for evil. Either he can choose to submit his will to Hashem’s will - the holy use of this ability; or he will choose to follow his physical passions and to feel helpless with them - the evil use of this ability.

….“Pharoah” is from the words “peh ra”, “evil mouth”, as is well-known; the hint of this is that all that he requested was to be evil, and to abandon good. This was what Pharoah had been “requesting” of Hashem all along, throughout all of the plagues. He did not want his bechirah, because that would get in the way of his passions. The Rambam famously said that “Pharoah is the yetzer hora” (the evil inclination), and this is logical to anyone who understands. As we are explaining here, it is not only Pharoah who wanted to keep ignoring the truth so that he could choose what’s comfortable over what’s right. Every person, on some level, must traverse this point.

…. Hashem not only wants us to tell over the story of what He did to Pharoah, but to tell over the attitude of Pharoah which led to his downfall and how we need to live our lives very differently than he did.

The more that a person perseveres and is willing to go through the pain of listening to his inner voice of good, which keeps telling him not to sin and to feel remorse over sin, which doesn’t leave him alone, even about his deeply rooted negative patterns that are very hard for him to overcome – the more that he continues to listen to this inner voice and he doesn’t ignore it, he is closer to becoming “One who comes to be purified, is assisted.” This was the root of the redemption from Egypt.

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ישפוך מן הכוס ג"פ:

הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם. כָּל דִּכְפִין יֵיתֵי וְיֵיכוֹל. כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, מִנַּיִן אַתָּה אוֹמֵר שֶׁלָּקוּ הַמִּצְרִים בְּמִצְרַיִם עֶשֶׂר מַכּוֹת וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת. בְּמִצְרַיִם מָה הוּא אוֹמֵר, וַיֹּאמְרוּ הַחַרְטֻמִּים אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִיא. וְעַל הַיָּם מָה הוּא אוֹמֵר, וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה אֲשֶׁר עָשָׂה יְהֹוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת יְהֹוָה וַיַּאֲמִינוּ בַּיהֹוָה וּבְמשֶׁה עַבְדּוֹ. כַּמָּה לָקוּ בְּאֶצְבַּע עֶשֶׂר מַכּוֹת. אֱמוֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ עֶשֶׂר מַכּוֹת וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת:

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Our Avodah At The Splitting of the Sea: Arriving At Bittul (Self-Nullification)

Before the event of kerias Yam Suf (the splitting of the sea) when the Egyptians were chasing the Jewish people, the Torah says, “And Hashem said to Moshe, why do you cry out to Me? Speak to the children of Yisrael and journey on.” Rashi explains that that Moshe was davening, and Hashem said to him, “Now is not the time to be lengthy in prayer, when the Jewish people are in a predicament.” This begs a well-known question: If not now, when? Don’t the Sages always teach that when a person is found in a predicament, he should grab onto the “art of the forefathers” which we have in our hands, and daven to Hashem? Why is it that when they came to the sea, their avodah was precisely not to daven?!

When a person is davening, it is because he wants a certain thing. He may want one thing, or more than one thing, to happen. He is trying to attain his ratzon (will), through praying to Hashem to get it. But at the sea, the people had the avodah to transcend any of their personal ratzon, and to arrive at total self-nullification (bittul), of having no personal ratzon at all. At the sea, their avodah was to come to the recognition that “I only want what Hashem wants. If Hashem’s will is for me to live, then I want to live. If Hashem wills the opposite, then that is my will also.”

When the Jewish people were leaving Egypt, they had a will to leave it: “They cried out, and their prayers arose to G-d from all of their difficult labor, and Hashem heard their groans.” But now when they were standing in front of the sea, they had a loftier avodah to do. Now their avodah was to have absolute mesirus nefesh: to be willing to give up their souls entirely for Hashem, and to accept the will of Hashem wholeheartedly. When that is the case, there is no gain in davening, and it would only be detrimental to do so.

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רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִנַּיִן שֶׁכָּל מַכָּה וּמַכָּה שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם הָיְתָה שֶׁל אַרְבַּע מַכּוֹת. שֶׁנֶּאֱמַר, יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ עֶבְרָה וָזַעַם וְצָרָה מִשְׁלַחַת מַלְאֲכֵי רָעִים. עֶבְרָה אַחַת. וָזַעַם שְׁתַּיִם. וְצָרָה שָׁלֹשׁ. מִשְׁלַחַת מַלְאֲכֵי רָעִים אַרְבַּע. אֱמוֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ אַרְבָּעִים מַכּוֹת וְעַל הַיָּם לָקוּ מָאתַיִם מַכּוֹת:

רַבִּי עֲקִיבָא אוֹמֵר, מִנַּיִן שֶׁכָּל מַכָּה וּמַכָּה שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם הָיְתָה שֶׁל חָמֵשׁ מַכּוֹת. שֶׁנֶּאֱמַר, יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ עֶבְרָה וָזַעַם וְצָרָה מִשְׁלַחַת מַלְאֲכֵי רָעִים. חֲרוֹן אַפּוֹ אַחַת. עֶבְרָה שְׁתַּיִם. וָזַעַם שָׁלֹשׁ. וְצָרָה אַרְבַּע. מִשְׁלַחַת מַלְאֲכֵי רָעִים חָמֵשׁ. אֱמוֹר מֵעַתָּה בְּמִצְרַיִם לָקוּ חֲמִשִּׁים מַכּוֹת וְעַל הַיָּם לָקוּ חֲמִשִּׁים וּמָאתַיִם מַכּוֹת:

כַּמָּה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ:

אִלּוּ הוֹצִיאָנוּ מִמִּצְרַיִם, וְלֹא עָשָׂה בָהֶם שְׁפָטִים דַּיֵּנוּ:

אִלּוּ עָשָׂה בָהֶם שְׁפָטִים, וְלֹא עָשָׂה בֵאלֹהֵיהֶם דַּיֵּנוּ:

אִלּוּ עָשָׂה בֵאלֹהֵיהֶם, וְלֹא הָרַג אֶת בְּכוֹרֵיהֶם דַּיֵּנוּ:

אִלּוּ הָרַג אֶת בְּכוֹרֵיהֶם, וְלֹא נָתַן לָנוּ אֶת מָמוֹנָם דַּיֵּנוּ:

אִלּוּ נָתַן לָנוּ אֶת מָמוֹנָם, וְלֹא קָרַע לָנוּ אֶת הַיָּם דַּיֵּנוּ:

אִלּוּ קָרַע לָנוּ אֶת הַיָּם, וְלֹא הֶעֱבִירָנוּ בְתוֹכוֹ בֶּחָרָבָה דַּיֵּנוּ:

אִלּוּ הֶעֱבִירָנוּ בְתוֹכוֹ בֶּחָרָבָה, וְלֹא שִׁקַּע צָרֵינוּ בְּתוֹכוֹ דַּיֵּנוּ:

אִלּוּ שִׁקַּע צָרֵינוּ בְּתוֹכוֹ, וְלֹא סִפֵּק צָרְכֵנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה דַּיֵּנוּ:

אִלּוּ סִפֵּק צָרְכֵנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, וְלֹא הֶאֱכִילָנוּ אֶת הַמָּן דַּיֵּנוּ:

אִלּוּ הֶאֱכִילָנוּ אֶת הַמָּן, וְלֹא נָתַן לָנוּ אֶת הַשַּׁבָּת דַּיֵּנוּ:

אִלּוּ נָתַן לָנוּ אֶת הַשַּׁבָּת, וְלֹא קֵרְבָנוּ לִפְנֵי הַר סִינַי דַּיֵּנוּ:

אִלּוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלֹא נָתַן לָנוּ אֶת הַתּוֹרָה דַּיֵּנוּ:

אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה, וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל דַּיֵּנוּ:

אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וְלֹא בָנָה לָנוּ אֶת בֵּית הַבְּחִירָה דַּיֵּנוּ:

עַל אַחַת כַּמָּה וְכַמָּה טוֹבָה כְּפוּלָה וּמְכֻפֶּלֶת לַמָּקוֹם עָלֵינוּ. שֶׁהוֹצִיאָנוּ מִמִּצְרַיִם. וְעָשָׂה בָהֶם שְׁפָטִים. וְעָשָׂה בֵאלֹהֵיהֶם. וְהָרַג אֶת בְּכוֹרֵיהֶם. וְנָתַן לָנוּ אֶת מָמוֹנָם. וְקָרַע לָנוּ אֶת הַיָּם. וְהֶעֱבִירָנוּ בְּתוֹכוֹ בֶּחָרָבָה. וְשִׁקַּע צָרֵינוּ בְּתוֹכוֹ. וְסִפֵּק צָרְכֵנוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה. וְהֶאֱכִילָנוּ אֶת הַמָּן. וְנָתַן לָנוּ אֶת הַשַּׁבָּת. וְקֵרְבָנוּ לִפְנֵי הַר סִינַי. וְנָתַן לָנוּ אֶת הַתּוֹרָה. וְהִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל. וּבָנָה לָנוּ אֶת בֵּית הַבְּחִירָה לְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ:

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בַּפֶּסַח לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן:

פֶּסַח. מַצָּה. וּמָרוֹר:

פֶּסַח שֶׁהָיוּ אֲבוֹתֵינוּ אוֹכְלִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם עַל שׁוּם מָה. עַל שׁוּם שֶׁפָּסַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם. שֶׁנֶּאֱמַר, וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַיהֹוָה אֲשֶׁר פָּסַח עַל בָּתֵּי בְנֵי יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת מִצְרַיִם וְאֶת בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִשְׁתַּחֲווּ:

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The Korbon Pesach - Closeness To Hashem

Through the korban pesach, a person could become especially near Hashem, for the korbon pesach had to be “tzli” (roasted), which is from the word “aitzel”, “near” - a hint that the korbon pesach brought a person especially “near” Hashem.

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Pesach: Remembering How Hashem “Skipped” Over

The word “Pesach” means to “skip”, which is also known as the term dilug (skipping). The gematria of the words “The One skipped over”, which is,דלג אלף  is equal in value to the wordפסח /Pesach. The spiritual light present on the night of Pesach is essentially the fact that Hashem “skipped” over His normal mode of conduct, which is through using the letter “beis”, and He instead used His higher mode of conduct, which is His letter aleph.

When Hashem skipped over the Jewish homes, this can be understood on a deeper level because He was “skipping over” His [mode of conduct through the] letter beis, and instead revealed His [mode of conduct through the] letter aleph.

This was also the same depth behind how Hashem Himself went into Egypt and struck down the firstborns of Egypt, and not the firstborns of the Jewish people. Why were only the firstborns of Egypt struck down, and not the firstborns of the Jewish people? It was because Hashem was using His letter aleph, which “skips over”. That was the mode revealed on Pesach – for the term Pesach corresponds to the term dilug/skipping, in that the dilug on Pesach is when Hashem “skipped over” His normal mode of conduct which is through the letter beis.  

When one is connected to Hashem’s higher mode of conduct, which is through the letter aleph, he is connected with the Alupho shel Olam, and he merits a mode of conduct in which there is dilug/skipping over the letter beis [which represents Hashem’s normal mode of conduct]. That is the depth of why Hashem skipped over the Jewish homes [for they were connected to the Alupho shel Olam (Chief of the world), and therefore they were deserving of this higher mode of conduct which is when Hashem uses the letter aleph].

Thus, the dilug/skipping that Hashem performed on the night of Pesach was that He “skipped” over the letter beis and instead revealed His letter aleph, corresponding to His mode of conduct in which He is the Alupho shel Olam, when He skips.

…On Pesach, where the power of “skipping” is revealed, we can skip over the “earth” which we normally stand on! We can then go above the curse given to mankind, of “You are earth, and to earth you shall return”, and to ‘skip’ above the earth and disconnect ourselves from it. This is the depth behind the power of “skipping” that is revealed on Pesach.

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אוחז המצה בידו ומראה אותה למסובין:

מַצָּה זוּ שֶׁאָנוּ אוֹכְלִים עַל שׁוּם מָה. עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּגְאָלָם. שֶׁנֶּאֱמַר, וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹּת מַצּוֹת כִּי לֹא חָמֵץ כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם צֵדָה לֹא עָשֹוּ לָהֶם:

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Matzah:  Simplicity

On Pesach, when we left Egypt, we left in haste, and therefore the bread we were carrying did not have a chance to become leavened (chometz). We left with unleavened bread - matzah – which is called lechem oni, “the poor man’s bread.” Why should it matter that we left Egypt with unleavened bread? What does this fact of history have to do with us now?

It has relevance to us, even now. Pesach, the “Chag HaMatzos” – the festival of unleavened bread - is called zman cheiruseinu, the time of our freedom. Therefore, matzah hints how we can reach cheirus/freedom. The mitzvah on Pesach to eat matzah serves for us a way to enter our soul – by leaving materialism.

When the Jewish people were enslaved in Egypt, they had to work with bricks (choimer) and mortar (levainim). The Hebrew word for bricks is choimer, which can also mean “materialism”. In other words, leaving Egypt was essentially about leaving our materialistic pursuits and entering into spirituality, represented by matzah, which was a very simple kind of bread, a poor man’s bread. The lesson we learn from this is that when we go with simplicity, we can enter the world of spirituality.

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אוחז המרור בידו ומראה אותו למסובין:

מָרוֹר זֶה שֶׁאָנוּ אוֹכְלִים עַל שׁוּם מָה. עַל שׁוּם שֶׁמָּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְּמִצְרָיִם. שֶׁנֶּאֱמַר, וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ:

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The Deeper Implication of Maror /The Bitter Herbs

[Maror is from the word merirus, “bitterness”.] When one person is having true merirus (bitterness) - which corresponds to the bitterness that is felt by those who are being punished in Gehinnom, he can then reach a state that is considered to be as bitter as “death”, and from there, he can connect to the One Who rules the world.

The word emes, truth, is from the letters “aleph meis”, “one, death”, an allusion to how “death” [self-nullification] enables one to reach the “Aleph”, the One Ruler, Hashem.

The word “mar”, bitter, has the same gematria as the word “Amalek”, who is called one who “recognizes His master and intends to rebel against Him.” On the side of holiness, the evil of Amalek is countered by the one who recognizes his Creator and chooses to become integrated with Him.

This is the depth of the matter of how the “bitterness” of the maror – which is reached through self-nullification, a desire to integrate with the Creator - can rectify the evil and impaired kind of “bitterness” which is represented by jealousy, conceit, rebelliousness, the Serpent, and Amalek.

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בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרָיִם.

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Seeing Yourself As If You Left Egypt

“One is obligated to see himself as if he [himself] had left Egypt.”  In every generation, on Pesach, we have a mitzvah to feel like we are leaving Egypt – today, and now. When Chazal said that we have this obligation, this doesn’t mean in the sense that we need to imagine then what it must have been like. Rather, the intention of Chazal was that we need to imagine now, what it was like then [to attach the past to the present].

How can a person feel as if he left Egypt, though, when he doesn’t remember what it was like? How can a person remember what it was like in his past gilgul (soul incarnation) when he left Egypt, if he doesn’t remember his previous lifetime?

As time goes on and the generations continue, we are further from that time in history, and it becomes more concealed [and distant from us]. But through study and in-depth analysis of the Egyptian bondage, a person can come to visualize the terrible exile that Egypt was, and this will slowly but surely enable a person to feel, of what it was like to be exiled there - and in turn, what it was like to go free from there.

So, by learning the words of Chazal in detail about the Egyptian bondage, we enable our mind to visualize what it was like to be there. That gets us to feel that we were actually there, and that draws us closer to feeling the exile that was Egypt. Only through feeling the exile – not simply through knowing about it intellectually – can a person feel what the redemption from it felt like.

This is the first method brought in our Chazal of how one can connect himself to the exile and to the redemption of Egypt: studying the words of Chazal about the Egyptian bondage. But there is also another method brought in Chazal: to connect ourselves with the present state of exile, which can get us to conceptualize what the meaning of exile is, and in turn, what it means to be redeemed from exile.

The gain of the second approach is that whereas we have never seen the past and we do not recognize it, the present is something we all recognize. The past is gone and we have a hard time relating to it, but in the present, we are still in exile, so the present is easier for us to relate to. By becoming aware of the current situation of our exile, that is how we can feel what exile was like in the past – the root of all exiles, which was Egypt.

So we have two methods of how we can visualize leaving Egypt. The first way is to learn the words of Chazal about the Egyptian bondage, which in turn helps us visualize it. That enables us to then picture in our minds of what it was like to have actually been there, and that helps us feels the pain of the Egyptian exile. This causes us to wish to escape it, and to cry out to Hashem to be saved. This method, of visualizing the exile and redemption from Egypt, is an avodah on our part, which requires hisbonenus (deep reflection); it doesn’t come to us so fast.

The second, alternative approach, is to think about the meaning of present exile, which can help us conceptualize exile of the past. By realizing what the current exile is, it can get us to feel pained from the exile we are in, and when we feel the depth of this exile, it is then much easier for us to connect ourselves with the exile of the past.

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שֶׁנֶּאֱמַר, וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהֹוָה לִי בְּצֵאתִי מִמִּצְרָיִם.

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The Mitzvah To Tell The Story of the Exodus To Boys

The depth behind the mitzvah of the night of Pesach to tell over the story of the exodus specifically to “your son” is, because Pharoah decreed death on all Jewish baby boys, and therefore we have a corresponding mitzvah to tell Jewish boys about the exodus.

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לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא אַף אוֹתָנוּ גָּאַל עִמָּהֶם. שֶׁנֶּאֱמַר, וְאוֹתָנוּ הוֹצִיא מִשָּׁם לְמַעַן הָבִיא אוֹתָנוּ לָתֶת לָנוּ אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבוֹתֵינוּ:

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Why We Remember Each Day The Exodus From Egypt

Every day we “leave” Egypt. This is part of what we say every day in Kerias Shema: we remember how we were taken out of Egypt. We have many mitzvos as well where we remember how we were taken out of Egypt. On Shabbos and the Yomim Tovim, we say, “zecher l’yetzias mitzrayim” – a “remembrance” to our redemption from Egypt. Why must we remember the redemption? Is it merely to have a memorial day to remember the miracles of the past?

Many reasons are given for this, but for our discussion, it is relevant to say that the reason why we remember the redemption from Egypt so much is because it serves as the foundation for all our troubles. It shows that there is a way out from all our troubles – just like Hashem was with us then, so is He with us now.

Just like there was a public redemption, so is there a private redemption that can take place in each person’s soul. When a person has a problem and he doesn’t know the solution, yet he has emunah peshutah (simple faith) in Hashem, he can experience his own personal redemption.

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יאחז הכוס בידו ויכסה המצות ויאמר:

לְפִיכָךְ אֲנַחְנוּ חַיָּבִים לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ לְפָאֵר לְרוֹמֵם לְהַדֵּר לְבָרֵךְ לְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֵת כָּל הַנִּסִּים הָאֵלּוּ. הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה, וְנֹאמַר לְפָנָיו שִׁירָה חֲדָשָׁה הַלְלוּיָהּ:

יניח הכוס מידו ויגלה המצות:

הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְהֹוָה. הַלְלוּ אֶת שֵׁם יְהֹוָה: יְהִי שֵׁם יְהֹוָה מְבוֹרָךְ. מֵעַתָּה וְעַד עוֹלָם: מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ. מְהֻלָּל שֵׁם יְהֹוָה: רָם עַל כָּל גּוֹיִם יְהֹוָה. עַל הַשָּׁמַיִם כְּבוֹדוֹ: מִי כַּיהֹוָה אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת: הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ: מְקִימִי מֵעָפָר דָּל. מֵאַשְׁפֹּת יָרִים אֶבְיוֹן: לְהוֹשִׁיבִי עִם נְדִיבִים. עִם נְדִיבֵי עַמּוֹ: מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת. אֵם הַבָּנִים שְׂמֵחָה. הַלְלוּיָהּ:

בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם. בֵּית יַעֲקֹב מֵעַם לוֹעֵז: הָיְתָה יְהוּדָה לְקָדְשׁוֹ יִשְׂרָאֵל מַמְשְׁלוֹתָיו: הַיָּם רָאָה וַיָּנֹס. הַיַּרְדֵּן יִסֹּב לְאָחוֹר: הֶהָרִים רָקְדוּ כְאֵילִים. גְּבָעוֹת כִּבְנֵי צֹאן: מַה לְּךָ הַיָּם כִּי תָנוּס. הַיַּרְדֵּן תִּסֹּב לְאָחוֹר:

הֶהָרִים תִּרְקְדוּ כְאֵילִים. גְּבָעוֹת כִּבְנֵי צֹאן: מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ. מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב: הַהֹפְכִי הַצוּר אֲגַם מָיִם. חַלָּמִישׁ לְמַעְינוֹ מָיִם

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם, וְהִגִּיעָנוּ הַלַּיְלָה הַזֶּה לֶאֱכָל בּוֹ מַצָּה וּמָרוֹר. כֵּן יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ, וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים (במוצ"ש אומרים: מִן הַפְּסָחִים וּמִן הַזְּבָחִים) אֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבַּחֲךָ לְרָצוֹן וְנוֹדֶה לְךָ שִׁיר חָדָשׁ עַל גְּאֻלָּתֵנוּ וְעַל פְּדוּת נַפְשֵׁנוּ: בָּרוּךְ אַתָּה יְהֹוָה גָּאַל יִשְׂרָאֵל:

רחצה

נוטל ידיו ומברך:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת יָדָים:

מוציא מצה

מברך:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ:

מרור

הִנְנִי מוּכָן וּמְזוּמָן לְקַיֵּם מִצְוַת אֲכִילַת מָרוֹרּ... עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל אֲכִילַת מָרוֹר:

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Maror Dipped In Charoses: Bitterness Rectified By Sweetness

Maror, also called chazeres, is called chasa in the Talmud, which starts out with a “soft” (sweet) taste and ends with a “difficult” bitter taste. This also bears a similarity to the Eitz HaDaas(the Tree of Knowledge) which was a grapevine, according to one of the opinions in the Sages; a grape is soft on the outside and it contains hard seeds on its inside [hence it starts with a soft taste and ends with a hard taste]. Eating of the Eitz HaDaas was in the category of lustful desire, for its grapes were sweet-tasting. The punishment for partaking of this lustful desire was death, which is a form of “bitterness”. How is this lustful desire rectified? When it is returned to sweetness.

This is the deeper reason of why there is wine in the charoses. The sin of Adam and Chavah began with sweet-tasting grapes, which ended in bitterness, for it caused death to come to the world [and it is rectified when we return this bitterness to sweetness, by dipping the maror into the sweet-tasting charoses].

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כּוֹרֵךְ

יקח כזית מן המצה השלישית וכזית חזרת עמה ויאכל שתיהן ביחד בהסיבה ובלא ברכה, וקודם יאמר:

זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל. בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם הָיָה כּוֹרֵךְ פֶּסַח מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד לְקַיֵּם מַה שֶׁנֶּאֱמַר עַל מַצּוֹת וּמְרוֹרִים יֹאכְלֻהוּ:

שֻׁלְחָן עוֹרֵךְ

אוכל ושותה כל צרכו לכבוד יו"ט, ונוהגין לאכול ביצה:

צָּפוּן

יקח שני כזיתים ממצה ששמר לאפיקומן, זכר לפסח הנאכלת על השובע, ואוכלו בהסיבה, ומקודם יאמר:

הִנְנִי מוּכָן וּמְזוּמָּן לְקַיֵּם מִצְוַת אֲכִילַת אֲפִיקוֹמָן.

לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

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The Depth of Hiding The Afikoman

Taking the afikoman is a parable of how we need to search in our own “hidden places” [to do soul-searching]. This is actually the deeper intent of the ceremony of “Tzafon” at the Sefer, which, on a deep level, is about the “light which is hidden for the tzaddikim in the future” [the ohr hatzafun, the “hidden light”].  



בָּרֵך

מוזגין כוס שלישית ומברכין עליה ברכת המזון כדין ויאמר:

הִנְנִי מוּכָן וּמְזוּמָן לְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל בִּרְכַּת הַמָּזוֹן, שֶׁנֶּאֱמַר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ, לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

שִׁיר הַמַּעֲלוֹת, בְּשׁוּב יְהֹוָה אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יְהֹוָה לַעֲשֹוֹת עִם אֵלֶּה. הִגְדִּיל יְהֹוָה לַעֲשֹוֹת עִמָּנוּ, הָיִינוּ שְׂמֵחִים. שׁוּבָה יְהֹוָה אֶת שְׁבִיתֵנוּ כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע, בֹּא יָבֹא בְרִנָּה, נֹשֵׂא אֲלֻמֹּתָיו:

רַבּוֹתַי מִיר וֶועלְן בֶּענְטְשְׁן

והמסובין עונין:

יְהִי שֵׁם ה' מְבוֹרָךְ מֵעַתָּה וְעַד עוֹלָם:

בִּרְשׁוּת מָרָנָן וְרַבּוֹתַי נְבָרֵךְ (בעשרה: אֶלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ:

ועונין המסובין:

בָּרוּךְ (בעשרה: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:

והמזמן חוזר:

בָּרוּךְ (בעשרה: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:

בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ:

ברוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. הַזָּן אֶת הָעוֹלָם כֻּלּוֹ, בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים. הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ, וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל. כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. כָּאָמוּר פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ אַתָּה יְהֹוָה הַזָּן אֶת הַכֹּל:

נוֹדֶה לְךָ יְהֹוָה אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ, אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה, וְעַל שֶׁהוֹצֵאתָנוּ יְהֹוָה אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם, וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד, בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה:

וְעַל הַכֹּל יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ, וּמְבָרְכִים אוֹתָךְ, יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד. כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ, וּבֵרַכְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְהֹוָה עַל הָאָרֶץ וְעַל הַמָּזוֹן:

רַחֵם נָא יְהֹוָה אֱלֹהֵינוּ, עַל יִשְׂרָאֵל עַמֶּךָ, וְעַל יְרוּשָׁלַיִם עִירֶךָ, וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ, וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ, וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ, אָבִינוּ, רְעֵנוּ, זוּנֵנוּ, פַּרְנְסֵנוּ, וְכַלְכְּלֵנוּ, וְהַרְוִיחֵנוּ, וְהַרְוַח לָנוּ יְהֹוָה אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא, אַל תַּצְרִיכֵנוּ יְהֹוָה אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם, וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה, הַפְּתוּחָה, הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלֹּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד:

כשחל בשבת: רְצֵה וְהַחֲלִיצֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּמִצְווֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי, הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה, כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶיךָ, לִשְׁבָּת בּוֹ וְלָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ, וּבִרְצוֹנְךָ הָנִיחַ לָנוּ יְהֹוָה אֱלֹהֵינוּ, שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ, וְהַרְאֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּנֶחָמַת צִיּוֹן עִירֶךָ, וּבְבִנְיַן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, כִּי אַתָּה הוּא בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת:

אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ, וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע, וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדוֹנֵנוּ, וְזִכְרוֹן אֲבוֹתֵינוּ וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ, וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, לִפְלֵיטָה, לְטוֹבָה, לְחֵן וּלְחֶסֶד וּלְרַחֲמִים, לְחַיִּים טוֹבִים וּלְשָׁלוֹם, בְּיוֹם חַג הַמַּצּוֹת הַזֶּה:

זָכְרֵנוּ יְהֹוָה אֱלֹהֵינוּ בּוֹ לְטוֹבָה, וּפָקְדֵנוּ בוֹ לִבְרָכָה, וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים טוֹבִים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים, חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ כִּי אֵל (מֶלֶךְ) חַנּוּן וְרַחוּם אָתָּה:

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְהֹוָה בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם, אָמֵן:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. הָאֵל, אָבִינוּ, מַלְכֵּנוּ, אַדִּירֵנוּ, בּוֹרְאֵנוּ, גּוֹאֲלֵנוּ, יוֹצְרֵנוּ, קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל, הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל. שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד, לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה, בְּרָכָה וִישׁוּעָה, נֶחָמָה, פַּרְנָסָה וְכַלְכָּלָה, וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב. וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ:

הָרַחֲמָן הוּא יִמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד: הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ: הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים. וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים. וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים: הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד: הָרַחֲמָן הוּא יִשְׁבֹּר עֻלֵּנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ: הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו: הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשֹוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת (אָבִי מוֹרִי) בַּעַל הַבַּיִת הַזֶּה, וְאֶת (אִמִּי מוֹרָתִי) בַּעֲלַת הַבַּיִת הַזֶּה, (אוֹתִי וְאֶת אִשְׁתִּי וְאֶת זַרְעִי) אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם. אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ. כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה. וְנֹאמַר אָמֵן:

בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יְהֹוָה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם:

(לשבת: הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים)

הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ טוֹב. לְיוֹם שֶׁכֻּלוֹ אָרוּךְ, יוֹם שֶׁצַּדִּיקִים יוֹשְׁבִים וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִים מִזִּיו הַשְּׁכִינָה וִיהִי חֶלְקֵנוּ עִמָּהֶם:

הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא:

מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם: עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:

יְראוּ אֶת יְהֹוָה קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו: כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי יְהֹוָה לֹא יַחְסְרוּ כָל טוֹב: הוֹדוּ לַיהֹוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן: בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהֹוָה וְהָיָה יְהֹוָה מִבְטַחוֹ: נַעַר הָיִיתִי גַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם: יְהֹוָה עֹז לְעַמּוֹ יִתֵּן יְהֹוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:

❖❖❖

הִנְנִי מוּכָן וּמְזוּמָן לְקַיֵּם מִצְוַת כּוֹס שְׁלִישִׁי מֵאַרְבַּע כּוֹסוֹת. לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן:

ושותים בהסיבה ואינו מברך ברכה אחרונה:

מוזגין כוסו של אליהו ופותחין הדלת ומתחיל שפוך חמתך:

שְׁפוֹךְ חֲמָתְךָ אֶל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ: כִּי אָכַל אֶת יַעֲקֹב וְאֶת נָוֵהוּ הֵשַׁמּוּ: שְׁפָךְ עֲלֵיהֶם זַעֲמֶךָ וַחֲרוֹן אַפְּךָ יַשִּׂיגֵם: תִּרְדּוֹף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי יְהֹוָה:

הַלֵּל

מוזגין כוס רביעי וגומרין עליו את ההלל, ויש נוהגין למזוג כוס רביעי לפני שפוך חמתך:

לֹא לָנוּ יְהֹוָה לֹא לָנוּ. כִּי לְשִׁמְךָ תֵּן כָּבוֹד. עַל חַסְדְּךָ עַל אֲמִתֶּךָ: לָמָּה יֹאמְרוּ הַגּוֹיִם. אַיֵה נָא אֱלֹהֵיהֶם: וֵאלֹהֵינוּ בַשָּׁמָיִם. כֹּל אֲשֶׁר חָפֵץ עָשָׂה: עֲצַבֵּיהֶם כֶּסֶף וְזָהָב. מַעֲשֵׂה יְדֵי אָדָם: פֶּה לָהֶם וְלֹא יְדַבֵּרוּ. עֵינַיִם לָהֶם וְלֹא יִרְאוּ: אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ. אַף לָהֶם וְלֹא יְרִיחוּן: יְדֵיהֶם וְלֹא יְמִישׁוּן. רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ. לֹא יֶהְגּוּ בִּגְרוֹנָם: כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם. כֹּל אֲשֶׁר בֹּטֵחַ בָּהֶם: יִשְׂרָאֵל בְּטַח בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא: בֵּית אַהֲרֹן בִּטְחוּ בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא: יִרְאֵי יְהֹוָה בִּטְחוּ בַּיהֹוָה. עֶזְרָם וּמָגִנָּם הוּא:

יְהֹוָה זְכָרָנוּ יְבָרֵךְ. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל. יְבָרֵךְ אֶת בֵּית אַהֲרֹן: יְבָרֵךְ יִרְאֵי יְהֹוָה. הַקְּטַנִּים עִם הַגְּדֹלִים:

יֹסֵף יְהֹוָה עֲלֵיכֶם. עֲלֵיכֶם וְעַל בְּנֵיכֶם: בְּרוּכִים אַתֶּם לַיהֹוָה. עֹשֵׂה שָׁמַיִם וָאָרֶץ: הַשָּׁמַיִם שָׁמַיִם לַיהֹוָה. וְהָאָרֶץ נָתַן לִבְנֵי אָדָם: לֹא הַמֵּתִים יְהַלְלוּ יָהּ. וְלֹא כָּל יוֹרְדֵי דוּמָה: וַאֲנַחְנוּ נְבָרֵךְ יָהּ. מֵעַתָּה וְעַד עוֹלָם. הַלְלוּיָהּ:

אָהַבְתִּי כִּי יִשְׁמַע יְהֹוָה אֶת קוֹלִי תַּחֲנוּנָי: כִּי הִטָּה אָזְנוֹ לִי. וּבְיָמַי אֶקְרָא: אֲפָפוּנִי חֶבְלֵי מָוֶת. וּמְצָרֵי שְׁאוֹל מְצָאוּנִי. צָרָה וְיָגוֹן אֶמְצָא: וּבְשֵׁם יְהֹוָה אֶקְרָא. אָנָּה יְהֹוָה מַלְּטָה נַפְשִׁי: חַנּוּן יְהֹוָה וְצַדִּיק. וֵאלֹהֵינוּ מְרַחֵם: שֹׁמֵר פְּתָאיִם יְהֹוָה. דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ: שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי. כִּי יְהֹוָה גָּמַל עָלָיְכִי: כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת. אֶת עֵינִי מִן דִּמְעָה. אֶת רַגְלִי מִדֶּחִי: אֶתְהַלֵךְ לִפְנֵי יְהֹוָה. בְּאַרְצוֹת הַחַיִּים: הֶאֱמַנְתִּי כִּי אֲדַבֵּר. אֲנִי עָנִיתִי מְאֹד: אֲנִי אָמַרְתִּי בְחָפְזִי. כָּל הָאָדָם כֹּזֵב:

מָה אָשִׁיב לַיהֹוָה. כָּל תַּגְמוּלוֹהִי עָלָי: כּוֹס יְשׁוּעוֹת אֶשָּׂא. וּבְשֵׁם יְהֹוָה אֶקְרָא: נְדָרַי לַיהֹוָה אֲשַׁלֵם. נֶגְדָּה נָּא לְכָל עַמּוֹ: יָקָר בְּעֵינֵי יְהֹוָה. הַמָּוְתָה לַחֲסִידָיו: אָנָּה יְהֹוָה כִּי אֲנִי עַבְדֶּךָ. אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ פִּתַּחְתָּ לְמוֹסֵרָי: לְךָ אֶזְבַּח זֶבַח תּוֹדָה. וּבְשֵׁם יְהֹוָה אֶקְרָא: נְדָרַי לַיהֹוָה אֲשַׁלֵּם. נֶגְּדָּה נָּא לְכָל עַמּוֹ: בְּחַצְרוֹת בֵּית יְהֹוָה. בְּתוֹכֵכִי יְרוּשָׁלָיִם. הַלְלוּיָהּ:

הַלְלוּ אֶת יְהֹוָה כָּל גּוֹיִם. שַׁבְּחוּהוּ כָּל הָאֻמִּים: כִּי גָבַר עָלֵינוּ חַסְדּוֹ. וֶאֱמֶת יְהֹוָה לְעוֹלָם. הַלְלוּיָהּ:

הוֹדוּ לַיהֹוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:

יֹאמַר נָא יִשְׂרָאֵל כִּי לְעוֹלָם חַסְדּוֹ:

יֹאמְרוּ נָא בֵּית אַהֲרֹן כִּי לְעוֹלָם חַסְדּוֹ:

יֹאמְרוּ נָא יִרְאֵי יְהֹוָה כִּי לְעוֹלָם חַסְדּוֹ:

מִן הַמֵּצַר קָרָאתִי יָהּ. עָנָנִי בַּמֶּרְחַב יָהּ: יְהֹוָה לִי לֹא אִירָא. מַה יַעֲשֶׂה לִי אָדָם: יְהֹוָה לִי בְּעוֹזְרָי. וַאֲנִי אֶרְאֶה בְשׂנְאָי: טוֹב לַחֲסוֹת בַּיהֹוָה. מִבְּטֹחַ בָּאָדָם: טוֹב לַחֲסוֹת בַּיהֹוָה. מִבְּטֹחַ בִּנְדִיבִים: כָּל גּוֹיִם סְבָבוּנִי. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: סַבּוּנִי גַם סְבָבוּנִי. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: סַבּוּנִי כִדְבוֹרִים. דֹּעֲכוּ כְּאֵשׁ קוֹצִים. בְּשֵׁם יְהֹוָה כִּי אֲמִילַם: דָּחֹה דְחִיתַנִי לִנְפֹּל. וַיהֹוָה עֲזָרָנִי: עָזִּי וְזִמְרָת יָהּ. וַיְהִי לִי לִישׁוּעָה: קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים. יְמִין יְהֹוָה עֹשָׂה חָיִל: יְמִין יְהֹוָה רוֹמֵמָה. יְמִין יְהֹוָה עֹשָׂה חָיִל: לֹא אָמוּת כִּי אֶחְיֶה. וַאֲסַפֵּר מַעֲשֵׂי יָהּ: יַסּוֹר יִסְּרַנִּי יָהּ. וְלַמָּוֶת לֹא נְתָנָנִי: פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק. אָבֹא בָם אוֹדֶה יָהּ: זֶה הַשַּׁעַר לַיהֹוָה. צַדִּיקִים יָבֹאוּ בוֹ: אוֹדְךָ כִּי עֲנִיתָנִי. וַתְּהִי לִי לִישׁוּעָה. אודך: אֶבֶן מָאֲסוּ הַבּוֹנִים. הָיְתָה לְרֹאשׁ פִּנָּה. אבן: מֵאֵת יְהֹוָה הָיְתָה זֹאת. הִיא נִפְלָאת בְּעֵינֵינוּ. מאת: זֶה הַיּוֹם עָשָׂה יְהֹוָה. נָגִילָה וְנִשְׂמְחָה בוֹ: זה:

אָנָּא יְהֹוָה הוֹשִׁיעָה נָּא: אָנָּא יְהֹוָה הוֹשִׁיעָה נָּא:

אָנָּא יְהֹוָה הַצְלִיחָה נָּא: אָנָּא יְהֹוָה הַצְלִיחָה נָּא:

בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה. בֵּרַכְנוּכֶם מִבֵּית יְהֹוָה. בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה. בֵּרַכְנוּכֶם מִבֵּית יְהֹוָה. אֵל יְהֹוָה וַיָּאֶר לָנוּ. אִסְרוּ חַג בַּעֲבוֹתִים. עַד קַרְנוֹת הַמִּזְבֵּחַ. אֵל יְהֹוָה וַיָּאֶר לָנוּ. אִסְרוּ חַג בַּעֲבוֹתִים. עַד קַרְנוֹת הַמִּזְבֵּחַ. אֵלִי אַתָּה וְאוֹדֶךָּ. אֱלֹהַי אֲרוֹמְמֶךָּ. אֵלִי אַתָּה וְאוֹדֶךָּ. אֱלֹהַי אֲרוֹמְמֶךָּ. הוֹדוּ לַיהֹוָה כִּי טוֹב. כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לַיהֹוָה כִּי טוֹב. כִּי לְעוֹלָם חַסְדּוֹ:

הוֹדוּ לַיהֹוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:

הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים כִּי לְעוֹלָם חַסְדּוֹ:

הוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים כִּי לְעוֹלָם חַסְדּוֹ:

לְעֹשֵׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ כִּי לְעוֹלָם חַסְדּוֹ:

לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ:

לְרוֹקַע הָאָרֶץ עַל הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ:

לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ:

אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ:

אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ:

לְמַכֵּה מִצְרַיִם בִּבְכוֹרֵיהֶם כִּי לְעוֹלָם חַסְדּוֹ:

וַיּוֹצֵא יִשְׂרָאֵל מִתּוֹכָם כִּי לְעוֹלָם חַסְדּוֹ:

בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה כִּי לְעוֹלָם חַסְדּוֹ:

לְגֹזֵר יַם סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדּוֹ:

וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ כִּי לְעוֹלָם חַסְדּוֹ:

וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף כִּי לְעוֹלָם חַסְדּוֹ:

לְמוֹלִיךְ עַמּוֹ בַּמִּדְבָּר כִּי לְעוֹלָם חַסְדּוֹ:

לְמַכֵּה מְלָכִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ:

וַיַּהֲרֹג מְלָכִים אַדִּירִים כִּי לְעוֹלָם חַסְדּוֹ:

לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי כִּי לְעוֹלָם חַסְדּוֹ:

וּלְעוֹג מֶלֶךְ הַבָּשָׁן כִּי לְעוֹלָם חַסְדּוֹ:

וְנָתַן אַרְצָם לְנַחֲלָה כִּי לְעוֹלָם חַסְדּוֹ:

נַחֲלָה לְיִשְׂרָאֵל עַבְדּוֹ כִּי לְעוֹלָם חַסְדּוֹ:

שֶׁבְּשִׁפְלֵנוּ זָכַר לָנוּ כִּי לְעוֹלָם חַסְדּוֹ:

וַיִּפְרְקֵנוּ מִצָּרֵינוּ כִּי לְעוֹלָם חַסְדּוֹ:

נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ

נִשְׁמַת כָּל חַי תְּבָרֵךְ אֶת שִׁמְךָ יְהֹוָה אֱלֹהֵינוּ. וְרוּחַ כָּל בָּשָׂר תְּפָאֵר וּתְרוֹמֵם זִכְרְךָ מַלְכֵּנוּ תָּמִיד:

מִן הָעוֹלָם וְעַד הָעוֹלָם אַתָּה אֵל. וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ גּוֹאֵל וּמוֹשִׁיעַ. פּוֹדֶה וּמַצִּיל וּמְפַרְנֵס וּמְרַחֵם בְּכָל עֵת צָרָה וְצוּקָה. אֵין לָנוּ מֶלֶךְ עוֹזֵר וְסוֹמֵךְ אֶלָּא אָתָּה:

אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים. אֱלוֹהַּ כָּל בְּרִיוֹת. אֲדוֹן כָּל תּוֹלָדוֹת. הַמְּהֻלָּל בְּרוֹב הַתִּשְׁבָּחוֹת. הַמְּנַהֵג עוֹלָמוֹ בְּחֶסֶד וּבְרִיּוֹתָיו בְּרַחֲמִים:

וַיהֹוָה ער לֹא יָנוּם וְלֹא יִישָׁן. הַמְעוֹרֵר יְשֵׁנִים. וְהַמֵּקִיץ נִרְדָּמִים. וְהַמֵּשִׂיחַ אִלְמִים. וְהַמַּתִּיר אֲסוּרִים. וְהַסּוֹמֵךְ נוֹפְלִים. וְהַזּוֹקֵף כְּפוּפִים. לְךָ לְבַדְּךָ אֲנַחְנוּ מוֹדִים:

אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם. וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו. וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ. וְעֵינֵינוּ מְאִירוֹת כַּשֶּׁמֶשׁ וְכַיָּרֵחַ. וְיָדֵינוּ פְרוּשׂוֹת כְּנִשְׁרֵי שָׁמָיִם. וְרַגְלֵינוּ קַלּוֹת כָּאַיָּלוֹת. אֵין אֲנַחְנוּ מַסְפִּיקִים לְהוֹדוֹת לְךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ. וּלְבָרֵךְ אֶת שְׁמֶךָ עַל אַחַת מֵאֶלֶף אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת פְּעָמִים. הַטּוֹבוֹת שֶׁעָשִׂיתָ עִם אֲבוֹתֵינוּ וְעִמָּנוּ:

מִמִּצְרַיִם גְּאַלְתָּנוּ יְהֹוָה אֱלֹהֵינוּ. וּמִבֵּית עֲבָדִים פְּדִיתָנוּ. בְּרָעָב זַנְתָּנוּ. וּבְשָׂבָע כִּלְכַּלְתָּנוּ. מֵחֶרֶב הִצַּלְתָּנוּ. וּמִדֶּבֶר מִלַּטְתָּנוּ. וּמֵחֳלָיִם רָעִים וְנֶאֱמָנִים דִּלִּיתָנוּ:

עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ. וְלֹא עֲזָבוּנוּ חֲסָדֶיךָ וְאַל תִּטְּשֵׁנוּ יְהֹוָה אֱלֹהֵינוּ לָנֶצַח:

עַל כֵּן אֵבָרִים שֶׁפִּלַּגְתָּ בָּנוּ. וְרוּחַ וּנְשָׁמָה שֶׁנָּפַחְתָּ בְּאַפֵּינוּ. וְלָשׁוֹן אֲשֶׁר שַׂמְתָּ בְּפִינוּ. הֵן הֵם. יוֹדוּ וִיבָרְכוּ וִישַׁבְּחוּ וִיפָאֲרוּ וִירוֹמְמוּ וְיַעֲרִיצוּ וְיַקְדִּישׁוּ וְיַמְלִיכוּ אֶת שִׁמְךָ מַלְכֵּנוּ:

כִּי כָל פֶּה לְךָ יוֹדֶה. וְכָל לָשׁוֹן לְךָ תִשָּׁבַע. וְכָל בֶּרֶךְ לְךָ תִכְרַע. וְכָל קוֹמָה לְפָנֶיךָ תִשְׁתַּחֲוֶה. וְכָל לְּבָבוֹת יִירָאוּךָ. וְכָל קֶרֶב וּכְלָיוֹת יְזַמְּרוּ לִשְׁמֶךָ. כַּדָּבָר שֶׁכָּתוּב. כָּל עַצְמוֹתַי תֹּאמַרְנָה יְהֹוָה מִי כָמוֹךָ. מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ. וְעָנִי וְאֶבְיוֹן מִגּוֹזְלוֹ. מִי יִדְמֶה לָּךְ. וּמִי יִשְׁוֶה לָּךְ. וּמִי יַעֲרָךְ לָךְ. הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן. קוֹנֵה שָׁמַיִם וָאָרֶץ:

נְהַלֶּלְךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וּנְבָרֵךְ אֶת שֵׁם קָדְשֶׁךָ. כָּאָמוּר, לְדָוִד, בָּרְכִי נַפְשִׁי אֶת יְהֹוָה. וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ:

ביום טוב ינגן החזן "האל בתעצומות": הָאֵל בְּתַעֲצֻמוֹת עֻזֶּךָ. הַגָּדוֹל בִּכְבוֹד שְׁמֶךָ. הַגִּבּוֹר לָנֶצַח וְהַנּוֹרָא בְּנוֹרְאוֹתֶיךָ: הַמֶּלֶךְ הַיּוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא:

בשבת מתחיל החזן "שוכן עד": שׁוֹכֵן עַד מָרוֹם וְקָדוֹשׁ שְׁמוֹ. וְכָתוּב רַנְּנוּ צַדִּיקִים בַּיהֹוָה. לַיְשָׁרִים נָאוָה תְהִלָּה: בְּפִי יְשָׁרִים תִּתְהַלָּל. וּבְדִבְרֵי צַדִּיקִים תִּתְבָּרַךְ. וּבִלְשׁוֹן חֲסִידִים תִּתְרוֹמָם. וּבְקֶרֶב קְדוֹשִׁים תִּתְקַדָּשׁ: וּבְמַקְהֲלוֹת רִבְבוֹת עַמְּךָ בֵּית יִשְׂרָאֵל. בְּרִנָּה יִתְפָּאַר שִׁמְךָ מַלְכֵּנוּ בְּכָל דּוֹר וָדוֹר. שֶׁכֵּן חוֹבַת כָּל הַיְצוּרִים. לְפָנֶיךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ. לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ לְפָאֵר לְרוֹמֵם לְהַדֵּר לְבָרֵךְ לְעַלֵּה וּלְקַלֵּס. עַל כָּל דִּבְרֵי שִׁירוֹת וְתִשְׁבְּחוֹת דָּוִד בֶּן יִשַׁי עַבְדְּךָ מְשִׁיחֶךָ:

יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ. הָאֵל הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ. כִּי לְךָ נָאֶה יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שִׁיר וּשְׁבָחָה. הַלֵּל וְזִמְרָה. עוֹז וּמֶמְשָׁלָה. נֶצַח גְּדֻלָּה וּגְבוּרָה. תְּהִלָּה וְתִפְאֶרֶת. קְדֻשָּׁה וּמַלְכוּת: בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד עוֹלָם: בָּרוּךְ אַתָּה יְהֹוָה. אֵל מֶלֶךְ גָּדוֹל בַּתִּשְׁבָּחוֹת אֵל הַהוֹדָאוֹת. אֲדוֹן הַנִּפְלָאוֹת. הַבּוֹחֵר בְּשִׁירֵי זִמְרָה. מֶלֶךְ אֵל חֵי הָעוֹלָמִים:

הִנְנִי מוּכָן וּמְזוּמָן לְקַיֵּם מִצְוַת כּוֹס רְבִיעִי שֶׁל אַרְבַּע כּוֹסוֹת. לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעֱלָם בְּשֵׁם כָּל יִשְׂרָאֵל: וִיהִי נוֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן:

ושותה בהסיבה ואח"כ מברך ברכה אחרונה:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכוֹל מִפִּרְיָהּ וְלִשְׂבּוֹעַ מִטּוּבָהּ. רַחֶם נָא יְהֹוָה אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל מִזְבְּחֶךָ וְעַל הֵיכָלֶךָ. וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְּחֵנוּ בְּבִנְיָנָהּ וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָּׁה וּבְטָהֳרָה. (בשבת: וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַׁבָּת הַזֶּה) וְשַׂמְּחֵנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה. כִּי אַתָּה יְהֹוָה טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְךָ עַל הָאָרֶץ וְעַל פְּרִי הַגָּפֶן: בָּרוּךְ אַתָּה יְהֹוָה עַל הָאָרֶץ וְעַל פְּרִי הַגָּפֶן: (בא"י גַפְנָהּ):

נִרְצָה

אם עשה הכל כהסדר היא נרצה לה':

חֲסַל סִדּוּר פֶּסַח כְּהִלְכָתוֹ. כְּכָל מִשְׁפָּטוֹ וְחֻקָּתוֹ. כַּאֲשֶׁר זָכִינוּ לְסַדֵּר אוֹתוֹ. כֵּן נִזְכֶּה לַעֲשֹוֹתוֹ. זָךְ שׁוֹכֵן מְעוֹנָה. קוֹמֵם קְהַל עֲדַת מִי מָנָה. בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה. פְּדוּיִם לְצִיּוֹן בְּרִנָּה:

ויאמר ג' פעמים:

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָיִם

וּבְכֵן וַיְהִי בַּחֲצִי הַלַּיְלָה:

אָז רוֹב נִסִּים הִפְלֵאתָ בַּלַּיְלָה. בְּרֹאשׁ אַשְׁמוֹרֶת זֶה הַלַּיְלָה. גֵּר צֶדֶק נִצַּחְתּוֹ כְּנֶחֱלַק לוֹ לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

דַּנְתָּ מֶלֶךְ גְּרָר בַּחֲלוֹם הַלַּיְלָה. הִפְחַדְתָּ אֲרַמִּי בְּאֶמֶשׁ לַיְלָה. וַיָּשַׂר יִשְׂרָאֵל לָאֵל וַיּוּכַל לוֹ לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

זֶרַע בְּכוֹרֵי פַּתְרוֹס מָחַצְתָּ בַּחֲצִי הַלַּיְלָה. חֵילָם לֹא מָצְאוּ בְּקוּמָם בַּלַּיְלָה. טִיסַת נְגִיד חֲרוֹשֶׁת סִלִּיתָ בְּכוֹכְבֵי לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

יָעַץ מְחָרֵף לְנוֹפֵף אִוּוּי הוֹבַשְׁתָּ פְּגָרָיו בַּלַּיְלָה. כָּרַע בֵּל וּמַצָּבוֹ בְּאִישׁוֹן לַיְלָה. לְאִישׁ חֲמוּדוֹת נִגְלָה רָז חֲזוֹת לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

מִשְׁתַּכֵּר בִּכְלֵי קֹדֶשׁ נֶהֱרַג בּוֹ בַּלַּיְלָה. נוֹשַׁע מִבּוֹר אֲרָיוֹת פּוֹתֵר בִּעֲתוּתֵי לַיְלָה. שִׂנְאָה נָטַר אֲגָגִי וְכָתַב סְפָרִים בַּלַּיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

עוֹרַרְתָּ נִצְחֲךָ עָלָיו בְּנֶדֶד שְׁנַת לַיְלָה. פּוּרָה תִדְרוֹךְ לְשׁוֹמֵר מַה מִלַּיְלָה. צָרַח כַּשּׁוֹמֵר וְשָׂח אָתָא בֹקֶר וְגַם לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

קָרֵב יוֹם אֲשֶׁר הוּא לֹא יוֹם וְלֹא לַיְלָה. רָם הוֹדַע כִּי לְךָ הַיּוֹם אַף לְךָ הַלַּיְלָה. שׁוֹמְרִים הַפְקֵד לְעִירְךָ כָּל הַיּוֹם וְכָל הַלַּיְלָה. תָּאִיר כְּאוֹר יוֹם חֶשְׁכַת לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה:

וּבְכֵן וַאֲמַרְתֶּם זֶבַח פֶּסַח:

אוֹמֶץ גְּבוּרוֹתֶיךָ הִפְלֵאתָ בַּפֶּסַח. בְּרֹאשׁ כָּל מוֹעֲדוֹת נִשֵּׂאתָ פֶּסַח. גִּלִּיתָ לְאֶזְרָחִי חֲצוֹת לֵיל פֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

דְּלָתָיו דָּפַקְתָּ כְּחוֹם הַיּוֹם בַּפֶּסַח. הִסְעִיד נוֹצְצִים עֻגוֹת מַצּוֹת בַּפֶּסַח. וְאֶל הַבָּקָר רָץ זֵכֶר לְשׁוֹר עֵרֶךְ פֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

זוֹעֲמוּ סְדוֹמִים וְלֹהֲטוּ בָּאֵשׁ בַּפֶּסַח. חֻלַּץ לוֹט מֵהֶם וּמַצּוֹת אָפָה בְּקֵץ פֶּסַח. טִאטֵאתָ אַדְמַת מוֹף וְנוֹף בְּעָבְרְךָ בַּפֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

יָהּ רֹאשׁ כָּל אוֹן מָחַצְתָּ בְּלֵיל שִׁמּוּר פֶּסַח. כַּבִּיר עַל בֵּן בְּכוֹר פָּסַחְתָּ בְּדַם פֶּסַח. לְבִלְתִּי תֵּת מַשְׁחִית לָבֹא בִּפְתָחַי בַּפֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

מְסֻגֶּרֶת סֻגָּרָה בְּעִתּוֹתֵי פֶּסַח. נִשְׁמְדָה מִדְיָן בִּצְלִיל שְׂעוֹרֵי עוֹמֶר פֶּסַח. שֹוֹרְפוּ מִשְׁמַנֵּי פּוּל וְלוּד בִּיקַד יְקוֹד פֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

עוֹד הַיּוֹם בְּנוֹב לַעֲמוֹד עַד גָּעָה עוֹנַת פֶּסַח. פַּס יָד כָּתְבָה לְקַעֲקֵעַ צוּל בַּפֶּסַח. צָפֹה הַצָּפִית עָרוֹךְ הַשֻּׁלְחָן בַּפֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

קָהָל כִּנְּסָה הֲדַסָּה צוֹם לְשַׁלֵּשׁ בַּפֶּסַח. רֹאשׁ מִבֵּית רָשָׁע מָחַצְתָּ בְּעֵץ חֲמִשִּׁים בַּפֶּסַח. שְׁתֵּי אֵלֶּה רֶגַע תָּבִיא לְעוּצִית בַּפֶּסַח. תָּעוֹז יָדְךָ וְתָרוּם יְמִינֶךָ כְּלֵיל הִתְקַדֵּשׁ חַג פֶּסַח. וַאֲמַרְתֶּם זֶבַח פֶּסַח:

כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

אַדִּיר בִּמְלוּכָה. בָּחוּר כַּהֲלָכָה. גְּדוּדָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

דָּגוּל בִּמְלוּכָה. הָדוּר כַּהֲלָכָה. וָתִיקָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

זַכַּאי בִּמְלוּכָה. חָסִין כַּהֲלָכָה. טַפְסְרָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

יָחִיד בִּמְלוּכָה. כַּבִּיר כַּהֲלָכָה. לִמּוּדָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

מֶלֶךְ בִּמְלוּכָה. נוֹרָא כַּהֲלָכָה. סְבִיבָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

עָנָיו בִּמְלוּכָה. פּוֹדֶה כַּהֲלָכָה. צַדִּיקָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

קָדוֹשׁ בִּמְלוּכָה. רַחוּם כַּהֲלָכָה. שִׁנְאַנָּיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

תַּקִּיף בִּמְלוּכָה. תּוֹמֵךְ כַּהֲלָכָה. תְּמִימָיו יֹאמְרוּ לוֹ:

לְךָ וּלְךָ. לְךָ כִּי לְךָ. לְךָ אַף לְךָ. לְךָ יְהֹוָה הַמַּמְלָכָה. כִּי לוֹ נָאֶה. כִּי לוֹ יָאֶה:

אַדִּיר הוּא יִבְנֶה בֵיתוֹ בְּקָרוֹב. בִּמְהֵרָה בִּמְהֵרָה בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה אֵל בְּנֵה. בְּנֵה בֵיתְךָ בְּקָרוֹב:

בָּחוּר הוּא. גָּדוֹל הוּא. דָּגוּל הוּא. יִבְנֶה בֵיתוֹ בְּקָרוֹב. בִּמְהֵרָה בִּמְהֵרָה בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה אֵל בְּנֵה. בְּנֵה בֵיתְךָ בְּקָרוֹב:

הָדוּר הוּא. וָתִיק הוּא. זַכַּאי הוּא. חָסִיד הוּא. יִבְנֶה בֵיתוֹ בְּקָרוֹב. בִּמְהֵרָה בִּמְהֵרָה בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה אֵל בְּנֵה. בְּנֵה בֵיתְךָ בְּקָרוֹב:

טָהוֹר הוּא. יָחִיד הוּא. כַּבִּיר הוּא. לָמוּד הוּא. מֶלֶךְ הוּא. נוֹרָא הוּא. סַגִּיב הוּא. עִזּוּז הוּא. פּוֹדֶה הוּא. צַדִּיק הוּא. יִבְנֶה בֵיתוֹ בְּקָרוֹב. בִּמְהֵרָה בִּמְהֵרָה בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה אֵל בְּנֵה. בְּנֵה בֵיתְךָ בְּקָרוֹב:

קָדוֹשׁ הוּא. רַחוּם הוּא. שַׁדַּי הוּא. תַּקִּיף הוּא. יִבְנֶה בֵיתוֹ בְּקָרוֹב. בִּמְהֵרָה בִּמְהֵרָה בְּיָמֵינוּ בְּקָרוֹב. אֵל בְּנֵה אֵל בְּנֵה. בְּנֵה בֵיתְךָ בְּקָרוֹב:

אֶחָד מִי יוֹדֵעַ. אֶחָד אֲנִי יוֹדֵעַ. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שְׁנַיִם מִי יוֹדֵעַ. שְׁנַיִם אֲנִי יוֹדֵעַ. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שְׁלֹשָׁה מִי יוֹדֵעַ. שְׁלֹשָׁה אֲנִי יוֹדֵעַ. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

אַרְבַּע מִי יוֹדֵעַ. אַרְבַּע אֲנִי יוֹדֵעַ. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

חֲמִשָּׁה מִי יוֹדֵעַ. חֲמִשָּׁה אֲנִי יוֹדֵעַ. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שִׁשָּׁה מִי יוֹדֵעַ. שִׁשָּׁה אֲנִי יוֹדֵעַ. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שִׁבְעָה מִי יוֹדֵעַ. שִׁבְעָה אֲנִי יוֹדֵעַ. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שְׁמוֹנָה מִי יוֹדֵעַ. שְׁמוֹנָה אֲנִי יוֹדֵעַ. שְׁמוֹנָה יְמֵי מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

תִּשְׁעָה מִי יוֹדֵעַ. תִּשְׁעָה אֲנִי יוֹדֵעַ. תִּשְׁעָה יַרְחֵי לֵידָה. שְׁמוֹנָה יְמֵי מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

עֲשָׂרָה מִי יוֹדֵעַ. עֲשָׂרָה אֲנִי יוֹדֵעַ. עֲשָׂרָה דִבְּרַיָּא. תִּשְׁעָה יַרְחֵי לֵידָה. שְׁמוֹנָה יְמֵי מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

אַחַד עָשָׂר מִי יוֹדֵעַ. אַחַד עָשָׂר אֲנִי יוֹדֵעַ. אַחַד עָשָׂר כּוֹכְבַיָּא. עֲשָׂרָה דִבְּרַיָּא. תִּשְׁעָה יַרְחֵי לֵידָה. שְׁמוֹנָה יְמֵי מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שְׁנֵים עָשָׂר מִי יוֹדֵעַ. שְׁנֵים עָשָׂר אֲנִי יוֹדֵעַ. שְׁנֵים עָשָׂר שִׁבְטַיָּא. אַחַד עָשָׂר כּוֹכְבַיָּא. עֲשָׂרָה דִבְּרַיָּא. תִּשְׁעָה יַרְחֵי לֵידָה. שְׁמוֹנָה יְמֵי מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

שְׁלֹשָׁה עָשָׂר מִי יוֹדֵעַ. שְׁלֹשָׁה עָשָׂר אֲנִי יוֹדֵעַ. שְׁלֹשָׁה עָשָׂר מִדַּיָּא. שְׁנֵים עָשָׂר שִׁבְטַיָּא. אַחַד עָשָׂר כּוֹכְבַיָּא. עֲשָׂרָה דִבְּרַיָּא. תִּשְׁעָה יַרְחֵי לֵידָה. שְׁמוֹנָה יְמֵי +מִילָה. שִׁבְעָה יְמֵי שַׁבַּתָּא. שִׁשָּׁה סִדְרֵי מִשְׁנָה. חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. אַרְבַּע אִמָּהוֹת. שְׁלֹשָׁה אָבוֹת. שְׁנֵי לוּחוֹת הַבְּרִית. אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ:

חַד גַּדְיָא, חַד גַּדְיָא:

דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא כַלְבָּא, וְנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא חוּטְרָא, וְהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא נוּרָא, וְשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא מַיָּא, וְכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא תוֹרָא, וְשָׁתָה לְמַיָּא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא הַשּׁוֹחֵט, וְשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא מַלְאַךְ הַמָּוֶת, וְשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

וְאָתָא הַקָּדוֹשׁ בָּרוּךְ הוּא, וְשָׁחַט לְמַלְאַךְ הַמָּוֶת, דְּשָׁחַט לְשׁוֹחֵט, דְּשָׁחַט לְתוֹרָא, דְּשָׁתָה לְמַיָּא, דְּכָבָה לְנוּרָא, דְּשָׂרַף לְחוּטְרָא, דְּהִכָּה לְכַלְבָּא, דְּנָשַׁךְ לְשׁוּנְרָא, דְּאָכְלָה לְגַּדְיָא, דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. חַד גַּדְיָא, חַד גַּדְיָא:

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“And HaKadosh Baruch Hu Came, and Slaughtered the Angel of Death”

The Sages state that the Angel of Death is the yetzer hora, also known as the Satan. The Satan is a creation like any other, which each has a specific role. The role of the Satan is to finding accusations against the Jewish people. Just like all other creations, the Satan is judged each year on Rosh HaShanah, with the rest of the creations. If the coming year is the same as the year before it and the Redemption does not arrive yet, [this is like being inscribed in the “books of death” for us, and], the Evil Inclination continues to be of influence, chas v’shalom, so the Satan is still around. In contrast, when we merit that the coming year will be the year of the Redemption, we merit to be inscribed for true “life” - and instead it is the Satan who is decreed for death, as we say in the Hagaddah, “And then HaKadosh Baruch Hu came, and slaughtered the angel of death”.

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Slaughtering “The Angel of Death” On Our Own Level

When we wake from the very long “dream” that is This World, it will become clear in all our souls that all six thousand years of This World is an imagined reality. That is why it is only in the future that Hashem will slaughter the yetzer hora (and as we say in the Haggadah, “And then the Holy and Blessed One came, and slaughtered the angel of death), because as soon as the “dream” ends, the yetzer hora ceases. The yetzer hora exists so long as our imagination exists. Imagination dominates our dreams; when Hashem awakens the entire world to the truth, imagination will cease, in deference to the chochmah that will prevail. That will be the end to the yetzer hora.

Although the time hasn’t yet come to the world where Hashem will slaughter the yetzer hora, we can “slaughter the yetzer hora” to some degree when we remove ourselves from our “sleeplike” state: if we enable our chochmah (true intellect) to prevail over our dimayon (fantasies).

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חייב לעסוק בהלכות פסח וביציאת מצרים כל הלילה עד שיחטפנו שינה, ולא יקרא קריאת שמע על מטתו אלא פרשה ראשונה של שמע, ולא שאר המזמורים שאומרים, כי ליל שמורים הוא לה':

ונהגו לקרוא מגילת שיר-השירים בליל פסח:

פרק א

(א) שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: (ב) יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן: (ג) לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ: (ד) מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ: (ה) שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה: (ו) אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ בִי שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי: (ז) הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה עַל עֶדְרֵי חֲבֵרֶיךָ: (ח) אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים:  (ט) לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי: (י) נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים: (יא) תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ עִם נְקֻדּוֹת הַכָּסֶף: (יב) עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ: (יג) צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין: (יד) אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי: (טו) הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים: (טז) הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף עַרְשֵׂנוּ רַעֲנָנָה: (יז) קֹרוֹת בָּתֵּינוּ אֲרָזִים רַהִיטֵנוּ בְּרוֹתִים:

פרק ב

(א) אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים: (ב) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת: (ג) כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: (ד) הֱבִיאַנִי אֶל בֵּית הַיָּיִן וְדִגְלוֹ עָלַי אַהֲבָה: (ה) סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי חוֹלַת אַהֲבָה אָנִי: (ו) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: (ז) הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ: (ח) קוֹל דּוֹדִי הִנֵּה זֶה בָּא מְדַלֵּג עַל הֶהָרִים מְקַפֵּץ עַל הַגְּבָעוֹת: (ט) דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן הַחַלֹּנוֹת מֵצִיץ מִן הַחֲרַכִּים: (י) עָנָה דוֹדִי וְאָמַר לִי קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ: (יא) כִּי הִנֵּה הַסְּתָיו עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ: (יב) הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ: (יג) הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ:  (יד) יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִינִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה: (טו) אֶחֱזוּ לָנוּ שׁוּעָלִים שׁוּעָלִים קְטַנִּים מְחַבְּלִים כְּרָמִים וּכְרָמֵינוּ סְמָדַר: (טז) דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים: (יז) עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סֹב דְּמֵה לְךָ דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בָתֶר:

פרק ג

(א) עַל מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו: (ב) אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו: (ג) מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם: (ד) כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ

עַד שֶׁהֲבֵיאתִיו אֶל בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי: (ה) הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:  (ו) מִי זֹאת עֹלָה מִן הַמִּדְבָּר כְּתִימֲרוֹת עָשָׁן מְקֻטֶּרֶת מוֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל: (ז) הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל:

(ח) כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת:  (ט) אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן: (י) עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם: (יא) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:

פרק ד

(א) הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד: (ב) שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת שֶׁעָלוּ מִן הָרַחְצָה שֶׁכֻּלָּם מַתְאִימוֹת וְשַׁכֻּלָה אֵין בָּהֶם: (ג) כְּחוּט הַשָּׁנִי שִׂפְתֹתַיִךְ וּמִדְבָּרֵיךְ נָאוֶה כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: (ד) כְּמִגְדַּל דָּוִיד צַוָּארֵךְ בָּנוּי לְתַלְפִּיּוֹת אֶלֶף הַמָּגֵן תָּלוּי עָלָיו כֹּל שִׁלְטֵי הַגִּבּוֹרִים: (ה) שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים: (ו) עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה: (ז) כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ:  (ח) אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים: (ט) לִבַּבְתִּנִי אֲחֹתִי כַלָּה לִבַּבְתִּנִי באחד בְּאַחַת מֵעֵינַיִךְ בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ: (י) מַה יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל בְּשָׂמִים: (יא) נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן: (יב) גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם: (יג) שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם נְרָדִים: (יד) נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל רָאשֵׁי בְשָׂמִים: (טו) מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן לְבָנוֹן: (טז) עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו:

פרק ה

(א) בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים: (ב) אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא טָל קְוֻצּוֹתַי רְסִיסֵי לָיְלָה: (ג) פָּשַׁטְתִּי אֶת כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם:

(ד) דּוֹדִי שָׁלַח יָדוֹ מִן הַחֹר וּמֵעַי הָמוּ עָלָיו: (ה) קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל: (ו) פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי: (ז) מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת:

(ח) הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם תִּמְצְאוּ אֶת דּוֹדִי מַה תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי: (ט) מַה דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים מַה דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ: (י) דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה: (יא) רֹאשׁוֹ כֶּתֶם פָּז קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב: (יב) עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל מִלֵּאת: (יג) לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר: (יד) יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים: (טו) שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל אַדְנֵי פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים: (טז) חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם:

פרק ו

(א) אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ: (ב) דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים: (ג) אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשּׁוֹשַׁנִּים: (ד) יָפָה אַתְּ רַעְיָתִי כְּתִרְצָה נָאוָה כִּירוּשָׁלִָם אֲיֻמָּה כַּנִּדְגָּלוֹת: (ה) הָסֵבִּי עֵינַיִךְ מִנֶּגְדִּי שֶׁהֵם הִרְהִיבֻנִי שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מִן הַגִּלְעָד:

(ו) שִׁנַּיִךְ כְּעֵדֶר הָרְחֵלִים שֶׁעָלוּ מִן הָרַחְצָה שֶׁכֻּלָּם מַתְאִימוֹת וְשַׁכֻּלָה אֵין בָּהֶם: (ז) כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: (ח) שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: (ט) אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ: (י) מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת:  (יא) אֶל גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל לִרְאוֹת הֲפָרְחָה הַגֶּפֶן הֵנֵצוּ הָרִמֹּנִים: (יב) לֹא יָדַעְתִּי נַפְשִׁי שָׂמַתְנִי מַרְכְּבוֹת עַמִּי נָדִיב:

פרק ז

(א) שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ מַה תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם: (ב) מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן: (ג) שָׁרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים: (ד) שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תָּאֳמֵי צְבִיָּה: (ה) צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל שַׁעַר בַּת רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק: (ו) רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים: (ז) מַה יָּפִית וּמַה נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים: (ח) זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת: (ט) אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים: (י) וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים דּוֹבֵב שִׂפְתֵי יְשֵׁנִים: (יא) אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ:  (יב) לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים: (יג) נַשְׁכִּימָה לַכְּרָמִים נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים שָׁם אֶתֵּן אֶת דֹּדַי לָךְ: (יד) הַדּוּדָאִים נָתְנוּ רֵיחַ וְעַל פְּתָחֵינוּ כָּל מְגָדִים חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ:

פרק ח

(א) מִי יִתֶּנְךָ כְּאָח לִי יוֹנֵק שְׁדֵי אִמִּי אֶמְצָאֲךָ בַחוּץ אֶשָּׁקְךָ גַּם לֹא יָבוּזוּ לִי: (ב) אֶנְהָגֲךָ אֲבִיאֲךָ אֶל בֵּית אִמִּי תְּלַמְּדֵנִי אַשְׁקְךָ מִיַּיִן הָרֶקַח מֵעֲסִיס רִמֹּנִי: (ג) שְׂמֹאלוֹ תַּחַת רֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: (ד) הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם מַה תָּעִירוּ וּמַה תְּעֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:  (ה) מִי זֹאת עֹלָה מִן הַמִּדְבָּר מִתְרַפֶּקֶת עַל דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ: (ו) שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ כִּי עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: (ז) מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ:  (ח) אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר בָּהּ: (ט) אִם חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז: (י) אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם: (יא) כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף: (יב) כַּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת פִּרְיוֹ: (יג) הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי: (יד) בְּרַח דּוֹדִי וּדְמֵה לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים:

The Concept of Asking For A ‘Free Gift’ From Hashem

אתה חונן לאדם דעת – We ask Hashem for daas, for understanding, in our Torah learning. Knowing the Torah is the root of all understandings; as the Gemara says, “If you have it, you have everything.”

But we ask Hashem to “bestow” it upon us – חונן, to bestow, which is from the word חן\grace and חנם\free. We are asking Hashem to give us daas as a free gift. This is the concept known as matnas chinam, to ask Hashem to bestow us blessings as a “free gift.”

Moshe Rabbeinu is the one who personifies daas, and he also asked Hashem to grant him allowance in to Eretz Yisrael as a matnas chinam, when he beseeched Hashem. He did not ask to get into Eretz Yisrael due to his merits, but rather, that Hashem give it to him out of matnas chinam, a free gift of Hashem’s mercy.

This is the way of tzaddikim – when they ask Hashem for something, they do not ask Hashem to give them something due to their own merits, but because Hashem has a treasury in Heaven called matnas chinam in which He grants free gifts that are not due to any personal merit.

We find the concept of matnas chinam in our relationship with Hashem. We are called the children of Hashem, and the Gemara says that “no matter how they behave, they are called My children.” We are always Hashem’s children. Therefore, when we ask Hashem for something, we are not saying we deserve it, but rather, because we are like a son asking his father for something.

Let us try to understand what this concept of matnas chinam is.

The Two Parts In Us

When a person falls to a sin, he can feel how he is far from Hashem, if he is a bit in touch with any spiritual feelings. If a person is totally entrenched in a materialistic lifestyle, then he is dull to spirituality, and he won’t feel anything after he sins. But if someone is at least a little bit open to feelings for spirituality, he feels a sense of shame and guilt after he sins. He feels the impurity hovering over him and surrounding him, as a result of the sin. He feels how his sin is distancing him from Hashem, as it is written, עוונותיכם היו למבדילים -“Their sins divided them.”

Yet, a person must also be aware that there is deeper place in his soul in which he always feels connected to Hashem, no matter what – as it is written, חבוקה ודבוקה בך -“Connected and attached in You.”  This is the inner place in our soul which always feels and recognizes how we are always “you are children to Hashem”. From the perspective of this inner place of the soul, we can realize that our bond with Hashem doesn’t depend on any factors, for we are always considered children of Hashem no matter what, even after sin.

But we must understand the following. These are the two layers we have in our soul – the lower layer feels that you are far from Hashem after falling to a sin, while the higher layer in our soul tells us that we are always close to Hashem no matter how much we fail. We must access both layers of the soul and live with them simultaneously. If we only have the perspective of the lower layer or the higher layer, we are living life wrong.

The Lower Layer of the  Soul – Feeling Distant From Hashem

If a person only knows of the lower layer of his soul – the part that feels distanced from Hashem after falling to a sin – then what will happen to him after he falls to a sin? He will fall into total despair.

He will feel like the metzora who has to “sit alone” and feel how he has been greatly distanced from Hashem. As a result of despair, he is apt to fall even more, because he has become hopeless. He feels the meaning of the possuk, “Your actions distance you” ; he feels like he has been shunned. He is likely to feel, “Hashem doesn’t love me. Hashem does not want me.” He feels literally widowed or divorced from Hashem, not just “like” a widow or a divorcee, but like an actual widow or divorcee from Hashem.

A person with such a perspective will feel that Hashem loves him only when he has a day in which he did mitzvos and acted properly. When he goes through a fall from his spiritual level (and we all have fallouts, some more and some less), he feels that he is very far from Hashem, now that he has fallen to a sin. He lives life based upon a very shaky foundation; he views his relationship with Hashem as something that depends on how he acts. On a day that he acted well, he feels close to Hashem, and on a day where he knows he didn’t act so well, he feels distant from Hashem.

It is commendable that a person feels bad after he sins, but the problem starts when the person feels a great despair that Hashem no longer loves him.

There are people who give up on doing teshuvah, since they feel like they committed certain sins. They feel that they have become like a rebellious child towards Hashem, who deserves to be chased out of the house. A person says to himself, “If my child would do certain acts that are very improper, I would also disown him. I’d have no choice but to throw him out of my house. Well, I acted the same way towards Hashem. I committed a certain sin and I don’t deserve to be forgiven by Hashem for it….”

This is the problematic attitude that gets developed when a person only knows of the lower layer of his soul, the part in him which feels distanced from Hashem after a sin. He becomes extreme in his remorse and thereby damages his relationship with Hashem.

The Higher Layer of the Soul – To Feel Eternally Connected With Hashem

Now let’s take a look at the “other side of the coin” here. The deeper part of our soul knows that it is always connected with Hashem, even after we sin. Yet, if a person only focuses on this part of his soul, he is also incorrect.

There are people who are always very content inside themselves, knowing with full certainly that “Hashem loves me, no matter what” – as well as the concept of “A Jew who sins, is still a Jew.” He knows that Hashem always accepts our teshuvah, as we express in the tefillos of Selichos, “Your hand is open to accept those who return.” But they take this knowledge and abuse it, allowing themselves to sin intentionally and do whatever they please.

“After all”, the person thinks, “Hashem always loves me”. He knows “Hashem loves him”, therefore, he does whatever he wants…

It is wonderful that he feels that Hashem always loves him, but when he takes this concept too far and does whatever he pleases, he is apt to lose all his Yiras Shomayim (fear of Heaven). He won’t fear a sin, because he thinks that Hashem will take him back a second later anyway.

It resembles the statement of Chazal, “Someone who sins and says, ‘I will repent afterwards’”. It is like someone who immerses in a mikveh while holding onto a sheretz, which disqualifies his immersion. His entire Torah learning and mitzvos is in danger when he thinks that he do what he wants, whether he is aware of this consciously or not. His whole keeping of Halacha will be very shaky.

It is like a spoiled child whose parents shower him with love, and then he goes and gives them a kick. This is what is written, “And Yisrael got fat kicked.”

Living With Both Attitudes At Once

There are basically two kinds of people we find. One kind of person despairs immediately upon succumbing to a sin, and he feels hopeless in doing teshuvah. He feels like Acher, who felt, “Everyone can do teshuvah, except for me.” Another kind of person has the opposite problem: he feels that Hashem loves him no matter what, therefore, he is careless when it comes to being careful with the mitzvos.

The way of the Torah is that these two attitudes are extreme. We need to balance both perspectives into our lives – the fact that sin distances us, and the fact that we are always loved by Hashem. We must be able to live this paradoxical kind of existence.

On one hand, we need to have tremendous emunah that Hashem is always with us, no matter what situation we are in, even when we fall to sin. (In fact, even if someone is in Gehinnom, chas v’shalom, he still needs to feel how Hashem is with him…). Yet at the same time, we must not let this awareness compromise on how careful we are with following the mitzvos.

The Proper Perspective About Death

If someone lives life knowing that Hashem always loves him no matter what – he will be able to go through all kinds of situations in life and feel how Hashem is always close to him. Even as he is dying, he will feel Hashem next to him, and he will thus feel calm and relaxed as his soul is taking leave of his body.

People don’t like to think about death, so they try to take their mind off it. But someone who searches for the truth deals with the facts of life, and he knows that death is inevitable, so he thinks about how he will be able to face his time of death. If a person always made sure throughout his life to feel that Hashem is always close to him, he will feel close to Hashem even as he dies. This is the meaning of the statement, “They serve Me in life, and they serve Me in death.”

This concept needs to be absorbed well, so we can let it penetrate into the depths of our soul! We must (be) know very clearly that even when a person dies, he can feel a deep closeness with Hashem.

The Proper Attitude To Have Towards Sin

But this is only one side of the coin. On the other side of the coin, we also need to recognize that we have a lower part of our soul as well, which feels distanced from Hashem after a sin.

What indeed should a person feel after he succumbs to a sin? He must realize that although he is a neshamah, which is a pure soul from Hashem, and that he is always a beloved son of Hashem, still, this does not exempt him from feeling regret over a sin. We must realize that we have two parts in us – a higher part of our self, which can always feel attached with Hashem, and a lower part of our self, which is cognizant of our actions and careful not to damage our relationship with Hashem. Thus, we still need to make a cheshbon hanefesh if we fall to a sin.

But we should not dwell too much on this lower part of our soul. If a person always focuses on his sins and how he needs to improve, he lives his life in a constant mode of tension and fear, and this is not either good.

Most people are “either or.” Either they are too tense in their Avodas Hashem and they don’t realize how their neshamah is always close to Hashem, or they are too soft on themselves because they know they are always loved by Hashem and thus they aren’t careful when it comes to keeping Halacha.

Asking Hashem For Understanding – As A Free Gift

Thus, when we ask Hashem for daas, from which point in our soul does this prayer emanate from? It is a prayer coming from the deeper part of the soul – the part of us which always feels connected to Hashem, where we ask Hashem for a matnas chinam, a free gift, and not because we are deserving due to any actions that we did.

In Conclusion

We must be able to live paradoxically in our life – we need to always make sure we are doing the right actions, but at the same time we must also be aware that our relationship with Hashem is not dependent on our actions. These are the two sides of our life which we need to balance our life with. This is not just another fact to know about – it is something we must actually feel.

In order to live with these two contradictory attitudes at once, we need to develop a power in our soul which can handle two contradicting ideas at once. (This is also know as the power of daas ha-mis-hapeches).

Thus, we cannot dwell solely in just the higher part of our soul (eternal attachment with Hashem) or just the lower part of our soul (fear of distance from Hashem) – we must be able to live with these two attitudes together. They are two sides of the same coin.

Translated from the original Hebrew shiur: תפילה 051 – אתה חונן לאדם דעת

The evil eye is also called as the ayin hara in the Hebrew language, refers to the negative and dangerous type of energy that is being made by a certain person if he or she takes a look at someone or something with an ill feeling or envy. This is being referred by the Jewish people in their religion which is Judaism. You can found the evil eye or the ayin hara several ideas in the law of the Jewish people as well as in Talmud. For instance, a certain Jewish person is commanded not to take a look at the grain field of his fellow Jews, once you disobey the command that is the time where you were told as having an evil eye. Another culture of the Jewish people that is being implemented is no one is capable of calling a father and son or two brothers up to the consecutive times of Torah. The ayin hara is the only reason why the Jewish people don’t count Jews.

But before the evil eye threatened the Jewish people, it is imperative for a specific Jewish person to know why, how and when the ayin hara works.

Which Eye is the Evil Eye

One of the 10 commandments given by God to His people is similar to the concept of evil eye which is the commandment “Do not covet.” There are some sages in the medieval period gives an opinion about the evil eye that it is not the concept of a physical event where a certain person automatically have a negative energy that can be seen in their eyes when he takes a look at something or someone with envying or ill feeling. Furthermore, the Rabbi Dover Shneuri, Chabad Rebbe also give their opinion about the word eye that is referring in this article is the physical eye of a certain Jewish person or other organs that can be associated with eyes, because those organs couldn't cause actions that are evil or not. But instead, the word evil eye refers to the vision of the spirit of a certain person that has the intellect or what we call the eye of the mind.

How an Evil Eye Works

Many people are asking about the possibility of how the negative thought or harmful gazes of an individual person can give risks to the other people. The answer is that the evil eye or the ayin hara is not the one that can bring harm to the people around the person who are thinking negative thoughts. The following are the things on how an evil eye works. Want to know it more? Keep on reading to gain more knowledge about ayin hara or evil eye.

God is the primary source of happiness and strength by a certain Jewish people. Through that, the Kingdom of God which is the Heaven, can't judge a particular person generally through the stringent terms. But when a certain person take a look to the fate of a certain person with the presence of ill feeling, envy or other negative thought, that person is probably asking himself or herself on how that person get that kind of fate? This time, the very strict decision from the Kingdom of God will arouse, and that person who thinks negative thoughts about a certain person who takes a glance to the fortune of a certain person that has a good fortune will be judged by the above according to the things he did when he was still alive. So if a certain person already possesses grievous sins, the evil eye is the reason of that and can make the person be judged by Heaven unfavorably and strictly.

To make the judgment clear, the court of Heaven will weigh the merits and the sins of a certain person, both the bad and good doings of the person. When a certain person thinks and acts it in a good way, that person possesses good characteristics. But when a certain person thinks and acts in the counterpart way or in a negative way, that person surely possesses negative characteristics.

And according to these, we will know why the different sages explain that the evil eye or the ayin hara will also affect both the person who possesses the evil eye and the people around him or her. Since then, the judgment of the court of Heaven will always be fair and general for both people.

Warding Off the Evil Eye

When a certain person praises another person, his things and family, without the ill feeling, envy or any other negative thoughts, you can avoid being sinned and having an evil eye. Through that, you can also bless that person, his things and family that the ayin hara can't harm that person, his things or even his family.

In the culture of the Jewish people, avoiding a certain person to have an evil eye, they are using the words “bliayinhara” that has the meaning of “without the presence of evil eye.” In Yiddish cultures, they are using the words “keinayin hara” which you can pronounce as kinnahora orkenainahora. Furthermore, there are also some cultures that are using sacred amulets or remedies to prevent having an evil eye instead of the words of Jewish culture and the Yiddish culture.

Since the ayin hara is being created by the person who is having an envy or ill feeling to one person’s properties or fate, the best way for you  to avoid having an evil eye is to act and to think in a good way, not giving a flaunt look to the things and properties of a certain person. As the famous sages told the Jewish people, “Blessings only rests on that which is hidden from the eye.”

Why You Need Not Worry About Evil Eye

Even though the Talmud people give their credence and measurement about the evil eye, the Talmud people also tell the Jewish people that they will not be troubled if they will not think about the troubling things. You are in need not to worry about the ayin hara, and it will probably not worry about you.

As the teachings taught by the Maggid of Mezritch which is Rabbi Dovber, he says that all of the living organisms in this world are being called as nothing until God give it their worth in this world, and no person or animal can live without the presence of God. Therefore, when you think and act through something in a good way, you also can recognize and see the things that have been created by God. And since we all know that God is the primary source of happiness and blessings in our lives, by doing those things in a good way, you also offer good things to our God. But if you take a look at someone’s ownership or property with an ayin hara, even if you are praising these things but without appreciating that all of these things are from God, you think that these things are just nothing for you. Thus, you are separating it from the spiritual vitality and the Divine source, and it will cause you to have lesser to nothing of blessings.

And of course, the counterpart meaning of these are also real. If a certain person will bring negative things to himself and can harm other people around him through just taking a look at someone or something with negative feelings, think of the things that you can have if you think of someone or something in a positive way. Let us practice appreciating the things that God is giving to us and the things that the other people receive with a pure heart and soul.

What is Hamsa?

Certain Israelite gave an attractive design of Hamsa to his new friend. The Hamsa is also known in the word of Miriam’s Hand. And the person who has been given by the Hamsa is very interested in the prayers of Hebrew. You can find these Hebrew prayers at the back part of Hamsa. He asked himself if there is an available Hamsa that has the Hebrew prayer translated into English. He found out that if a certain person has Hamsa inside their house as its decoration, more blessings will come to the family living in there. While there are some people, who believe that Hamsa is their guard against the envying eye of the evil eye. He did his research about Hamsa, and according to his research, he found out the following:

Hamsa

There are so many Arabic words that you may know including Hamsa which means five. Both the Jewish people and Arab people have their own culture and tradition where they are in need to raise their five fingers in their hands to have more blessings and luck and to protect themselves against the evil eye or also known as the ayin hara. In the Exodus 17:11, you will know that when a certain man raised his hand, the man is Moses. The Jewish people win their battle against the Amalek soldiers. And according to the experts, this is the scene where the luck of Hamsa originated.

There are also Kabbalistic words that are being used to draw the Hamsa prayers. This Hamsa with Kabbalistic words is known as the amulet or what they called as Kamaya. Kamaya is the prayers that you should have if you want to have more good lucks and blessings. There is no permanent translation of the Kabbalistic words written in the Hamsa, but some people considered these words as the prayer for their house be able to gather more blessings and good luck or to make their business a successful one. Although your explanation about the text written in Kabbalistic words might be different in another opinion, the following is somehow one of the explanations that the house blessing prayer written in Kabbalistic words may say:

“Make this building a full of peace and beautiful one. Let the unity, success, and blessings fill every corner of this house, through the help of angels and God in Heaven. Let this house produce a righteous people that will give this house the words of the Hebrew Bible. And keep the existence of the Presence of Divine in this house.”

13 Jewish Symbols You Should Know

Judaism is the religion that used the Hebrew Bible or the Torah as their basis on doing the different types of mitzvah. Through doing the mitzvah, a certain person will have a stronger connection with God and will create a better world of human being. When there are people who have studied the history of the Jewish people, they have concluded that there are several symbols that can be connected with the Jewish culture and tradition, Jewish scholarship and Jewish people.

Menorah: The Temple Candelabra

When Moses created the desert, the Holy Temple that became the Jerusalem, there are seven branches of the golden menorah which is called as the candelabra. God asked this rhetorically, “Do you think I need its light?” He also stated that “It is one of the testaments for the human being to have the presence of Divine in Israel.” This type of symbol of the Jewish people was often misinterpreted with the several round branches, while there are also some suggestions of the Jewish sources that it is preferable to associate the Menorah symbol to the straight or slanted branches.

The predilection of the Jewish people for the symbolism of the light giving can be determined by the assertion of King Solomon that is stated that the lamp is the mitzvah and the light is the Hebrew Bible or the Torah. The different branches of the menorah also used by the home of the Jewish people to let them celebrate the Chanukah holiday, it is also used as the symbol of the Jewish on letterheads, synagogues and many more.

Luchot: The Two Tablets

The two tablets that have been received by Moses in the Mount Sinai are the one that will remind the Jewish people to live their lives according to the will of God. The Luchot: the two tablets have also appeared in the uniforms worn by the US militaries, hospitals and in synagogues. The two tablets usually have some of the words at the beginning of the 10 commandments given by God to His people. It is also preferable to write the first 10 letters of the alphabet of the Hebrew, each letter is meant for each commandment.

And more interestingly, the two tablets have several iterations that are very common, that will feature tops that are rounded, it is considered as the historical inaccuracy that is being known with the help of the Renaissance artists. The luchot tablets are made up of sapphire and are in the ice cubed shapes, according to the tradition of the Talmud.

On Gravestones: Open Hands and the Pitcher

The gravestones of the Jewish people such as the tablets and scrolls often have features of different symbols that are unique from each other. This is according to the Stars of David. The hands with five fingers that are being scattered in the Vulcan will refer to the Kohen, which is one of the members of the clan of the priests that can bless that Jews while their hands are being held in the different positions.

A pitcher of water that is being drawn in the gravestone is the one refers to the Levite that will be honored only when the Jewish people will rinse both of their hands with clean water before conducting the Priestly Blessing. With the token that is the same with the candelabra, that has often had different branches, is usually being used to make the Jewish woman’s grave that is righteous as its decoration. To do this, the family of the righteous Jewish woman is in need to light the candles for Sabbath in their home during the afternoon time of Friday and the evening of the Jewish holidays.

Torah Scroll

Yeshivah has the big part logo of the scrolls of the Hebrew Bible or the so-called Torah by the Jewish people or the several Torah study’s institutions. The Five Books of Moses are often written in the scrolls of Torah, that has been written by the sofer or the trained scribe on the parchment scrolls of Torah.

The experts about the history of Judaism or the sages stated that the 600,000 collections of the souls of the Jewish people usually correspond to the 800,000 letters that are written in the Hebrew Bible or the Torah. This is because the single Jewish person has their part in the Hebrew Bible. Therefore, every symbol will give the Jewish people several of messages such as the Hebrew Bible will not just take a seat at the ark of holy. The Torah must be read, opened, internalized and studied by every individual of the nation of the Jewish people.

Etrog and Lulav Branch (or Palm Tree)

When the Jewish people have celebrated the holiday of Sukkot, four different types are all been taken together, during the previous years. These four types are the aravah or the willow, the hadas or the myrtle, the Etrog or the citron and the lulav or the palm branch. The Jewish people are using these four species as their symbol that is until now. It has still been recovered in the coins that were found in the Bar Kochba revolt.

The Midrash also explain that the very type of the four species has their representation in the several Jewish people type, but performing the mitzvah can only be conducted if all of these four species have been tied all together. Through tying all the four species together, it symbolizes that the certain nation has been united.

Torah Decor: Lions and Eagles

The parchment scrolls of the Hebrew Bible as well as the Holy Ark usually been designed with the feature of lions. The Eagle as one of the Torah decors has also been decorated in the accouterments of synagogues, just like the crown in silver that is being located at the top of the parchment scroll so of the Hebrew Bible. The lions and eagles are both considered as the violent animals, so the question is, what is their part in the Hebrew Bible, which is known as the “ways are  pleasant, and the tributaries are peace?”

First, it is because the Jewish people must know the symbolism of lion which symbolizes the Judah tribe, which is created by Solomon, David and other kings who have done great, and the Messiah is also included as the great kings. Second, the lion and eagle are the image that represents the words used by Judah ben Teima, who come to be the famous when he says the words “Be bold as a leopard, light as an eagle, fleeting as a deer, and mighty as a lion, to do the will of your Father in Heaven.” And the words of Judh ben Teima also echoed with David, who also eulogized both Jonathan and Saul who say, “Lighter than eagles and stronger than lions” in the service of Divine presence.

Magen David: Six-Pointed Star

It is true that the most known Jewish symbol is the Magen David: Six-Pointed Star. But this Jewish symbol is also considered as the symbol that has a lesser importance. Some people are knowledgeable enough about the history of the Star David or the Shield of David in the Hebrew language. This is associated for a long time with the Jews people and has been graced the several synagogues in every corner of this world.

The Seven Species

The seven species that are being referred in here are the dates, olives, pomegranates, figs, grapes, barley and wheat that are being considered as the species which blessed Israel. Some of these species are being used as the decoration in the synagogues and the several places of the Jewish people. You can also find some of these species in the coins decorated in the coins of the Bar Kochva. The Jewish people are still using all of these species symbols as an exile in their area.

Chai Pendant

After the symbol of the Star of David, the second symbol of the Jewish people is the so-called Chai Pendant. The word Chai is a Hebrew word that has an English meaning of life. There are only two letters that are being used to write this word which is the yud and chet. The yud and chet have different numbers that will give you 18 as its result when the two numbers were combined. This is the reason why the Jewish people love to give some donations, birthday presents, and other several treats.

Olives and Doves

Both the symbolism of olive and dove symbolizes peace because of the scene in the bible that the dove is back in Noah’s ark with a single olive leaf in its peak that will indicate that the God has ended the flood. And the doves and the olives are still the metaphor and symbolism by the Jews since the time of the Bible. God took the opportunity to grab the attention of His Jewish people to tell them that they are the leaves of the olive tree that has a good and fair fruit. One of the explanations of this statement is that Jewish people are just leaves of the olive tree that will not fall off in any season either winter or summer, and there is no chance that the Jews will be cast off, either in this world or the world with God. This is according to the Talmud, Menachot 53b.

High Priest’s Breastplate

You can find the so-called High Priest’s Breastplate in the synagogues, which is usually emroided in the particular curtain that covers the Holy Ark where the parchment scrolls of Torah lives. The choshen or also known as the breastplate is one of the eight garments of the priests that are being worn by the Kohen gadol or the priests with a high position, which serves the Holy Temple. In Israel, there are 12 tribes and each tribe has their corresponding gemstone.

The animals and flags can also be the symbols of the tribes of Israel if the gemstones are not available in their area. You can use this because it also symbolizes the blessings that Jacob gave to his kids before his death. Yes, we all came from several histories with several tribes with different cultures, but still, our nation has remained united.

Maccabee Shield

מכבי, this is a Hebrew word which means Maccabee in English. This word usually found in the harkens of flags or in the banner. In previous years, this Hebrew word is being used by the Jewish people if there are still small tribes of different Jewish people. The tribes of the Jewish people are being called the Maccabees. Through that time, the Maccabee word or the מכבי in the Hebrew language is still symbolizing the powerless and small winnings of the tyrants against their opponents.

One of the classic explanations of the word Maccabee or the Hebrew word מכבי that contains several letters of the initials in every verse of the Hebrew Bible or Torah which the Jewish people recited to their God.“Who is like You among the mighty, O G d?”or in Hebrew word as the “Mi kamocha ba’eilim Hashem (מיכמוךבאיליםי׳).” We all know that all the people in this world either with different religions are all weak, but with the presence of our Protector in our lives, all of these struggles will be overcome by us.

Hamsa: the Hand

Hamsa is a Hebrew word which means the hand has the image on the palm that is symmetrical and has an eye at its center. Hamsa is the most popular culture in the different religions including the religion of the Jewish people which is Judaism. Some people are asking the legitimating of this symbol of the Jewish people. Many Jewish people are hanging this Hamsa in their house because they believe that it will protect them from the eyes of the people who have envy and ill feeling to them.

Conclusion

A mezuzah is the tiny parchment scroll that was written in the Shema in the language of Hebrew and is written by hands by the veteran scribe or sofer. The so-called parchment scrolls of the mezuzah are being affixed and hang in every door of the home of the Jewish people. This is the only thing that will designate that the home that has a mezuzah hanging in their doorpost is the home of a Jewish family. The mezuzah will also remind the people living in certain Jewish people that they have a stronger connection with their God.

The case that contains the mezuzah parchment scrolls is just a small container that has attractive designs. It is not essential on where the parchment scroll of mezuzah is placed, and the scroll is more critical than its case. The parchments scrolls of the mezuzah have two Shema that is written in two different sections, and the Shema will start at the infinite words “Hear o Israel, the Lord is our God, the Lord is One.” Both of these words consist of the instructions of the God about affixing the parchment scrolls of the mezuzah which is: “You shall write them on the doorposts of your house and your gates.”

Every term that was written in the mezuzah parchment scroll was written by an expert scribe or sofer that was trained in several laws including on how to write the parchment scrolls of the mezuzah. The writings of the scribe in the parchment scrolls of mezuzah will include the two requirements of writing which are the; all terms of the parchment scrolls of mezuzah must be orderly written, and the scribe should write the writings with a particular intention in his or her heart.

Each letter and words written in the parchment scrolls of mezuzah must be appropriately formed. If a single letter of the parchment scrolls were cracked or damaged, the whole writings in the parchment scrolls of mezuzah would be invalidated. It is acceptable for the Jewish people to purchase printed words and letters of the mezuzah parchment scrolls. Through this, it is required for all the Jewish people to buy the parchment scrolls of the mezuzah in the legit scribe or its retailers.

On the opposite side of the mezuzah parchment scroll, the term Sha-dai was written on it by the scribe which is one of the names by the God. The three letters that composed of this name stands for the acronym word of Hebrew which means the “Guardian of the doorways of Israel.” Since shin is the first letter of this name of God, the cases of the mezuzah parchment scrolls are being designed with the shin letter.

Where do the Parchment Scrolls of Mezuzah Hangs?

The parchment scrolls of the mezuzah must be hanged in the doorposts of your home which is considered as the home of the Jewish family.  You can also exclude the door of your small cabinets or bathrooms on hanging the parchment scrolls of mezuzah.

What Does The Mezuzah Mean?

Judaism is the religion of the Jewish people. The religion of the Jewish people is not considered as one of the synagogues religions. The Jewish people get their spiritual needs through the familiarity and comfort of their own houses. The parchment scrolls of mezuzah that are affixed in the doorposts of a particular Jewish home will accompany all the Jewish members living in there with the life o a Godly person. And through the use of the Hebrew Bible or the Torah of the Jewish people will help the Jews to be in the path of having a Godly life.

The sages of the Jewish people teach them that the parchment scroll of the mezuzah has its ability to guard the people living in a specific Jewish home where the mezuzah was being hung. The mezuzah will guard the Jewish people whether they are outside or inside of the Jewish house. The helmet is being considered as that has the similar abilities of the mezuzah, where the helmet is a veneer that can protect a person to all the risks that might happen to him anytime and anywhere.

The Talmud also teaches the Jewish people about while the kings who seated and protected the Jewish people in the Jewish home, the God will also protect the Jewish people when they are not inside of their house. The parchment scrolls of the mezuzah are manifesting the protection given by God to His people.

The God promised His people that observe the mitzvah in the parchment scroll of the mezuzah carefully that He will give His people the more abundant and longer life as the Deuteronomy stated that, “So that you will prolong your days and the days of your children.” The Jewish people also stated that when the Jewish people pass the doorposts where the parchment scrolls of the mezuzah are being hung, they are looking at it for a little time and touch it. Then after touching the parchment scroll of mezuzah, some of the Jewish people will kiss the tips of their fingers. Through this, it will always remind them that the God is always in their side even though they are outside or inside of their houses.

Check the Mezuzah

The Jewish people are being required to look at the mezuzahs of their home for about two times within seven years. You can also check your mezuzah each year before the celebration of the High Jewish holidays. Even if you buy your parchment scroll of mezuzah in the legit source or retailer and you may think that it is the perfect kosher for your home, you cannot assure yourself that the parchment scroll of mezuzah doesn’t have any error caused by the human. And the damages and cracks can also occur in just a few times after you purchased it. And it will be recommended for you to check your parchment scroll of mezuzah with the veteran scribe.

The Inside Story of the Mezuzah Parchment Scroll

Can purchasing the parchment scroll of mezuzah and hanging it to your doorposts protect your house? Every doorpost of the Jewish home, there you can see a mezuzah hanging and affixed in there. Some of the non-Jews people who don’t have enough knowledge about the mezuzah may think it as some good luck charm or a sort of attractive décor. But the mezuzah affixed and hung in every doorpost of the Jewish home can make all the bad spirits vanish. Additionally, the parchment scroll of the mezuzah is considered as the public declaration and the daily reminder of the faith and identity of a certain Jewish individual.

The term doorpost is the literal meaning of the word mezuzah. The mezuzah often consists of a parchment scroll, and each parchment scroll of the mezuzah has verses according to the Torah or the Hebrew Bible that was being placed in the doorways of the certain Jewish home. The mezuzah will be the one that will recall the story of Exodus happened in Egypt. The story of Exodus is the scattered blood of the lambs on every doorway of the home of the Jewish people to let God identify that, a certain Jewish family owns that house in the time of the plague sent by the God to all the Egyptians that were first born.

In the home of the exiled Jewish people, the mezuzah’s mark has been removed in their doorposts. From the next couple of days from that day, through the use of the Mezuzah parchment scroll, the house that has it will always be identified as the house of the Jewish family. When a certain Jewish family travels around the world, they can quickly determine that a Jewish family owns a particular house because of the mezuzah hung in their doorposts. In the places such as the Middle East countries and Eastern Europe where the Jewish people have been exiled, the doorposts of their home have still the mark of the removed mezuzah.

The parchment scroll of the mezuzah consists of the first two lines of the prayer of Shema. It contains the meaningful message of God commanding all the Jewish people to follow the will of the God and also to write down the word of the Shema prayer and hung it on the doorways of your home as well as on your house’s gates. The next line will be the Deut. 11:13-21 will teach that the fate of the Jewish people. Both generally and individually, will always vary upon their fulfillment on the will of God.

Dirah is the Hebrew term that will refer to the dwelling of humans and the Hebrew term for the dwelling of animals is the work dir. The letter hey is the only difference between the two terms mentioned earlier, the letter hey will indicate God’s name. Having God’s presence in a certain home will determine that all of us are uniquely human beings. If you want to reflect you inside world to the wills of the God, you are required to guard it against the outside world through putting a parchment scroll of the mezuzah on your doorpost- which is considered as the interface area.

Furthermore, if there is a parchment scroll of mezuzah in every doorway of the rooms inside your house, the people living in there will be safe wherever they want to go, from one sphere of activity to another domain. Through the help of the parchment scroll of mezuzah, you will always be reminded your obligations with God and that God is always with you in anything or any decisions that you do to your life.

Once you have learned all of these, the lessons you have learned will expand in all different rooms of your house. The mouth, nose, ears, and eyes of a certain person are just like the doorposts of the house which are being considered as the portals of yours to the outside world. The lessons you can get from the Hebrew Bible call the mouths for the certain kosher foods to be eaten and recite the words of kosher; and the eyes are being called to stay calm even when you have your desires empty, and your ears to stay it close to hear the words of gossips.

To sum it up, the parchment scroll of mezuzah is always ready to protect and guard the house of the Jewish family from the bad spirits. It will also guard and protect every Jewish person living in a house that has a parchment scroll of mezuzah that hung in their doorposts from the evil doings- whether they are inside their house or outside.

Guardian of Israel

During the Talmud’s generation, the King Arteban which is the King of Persia had boasted about the so-called unmatched wealth. One time, the King of Persia sent a pearl to his friend Rabbi Yehudah. Then for Rabbi Yehudah return the gift of King Arteban, he sent him a mezuzah with the words around it saying; "Your gift of the pearl must be guarded against thieves who may harm you, but my gift is even more valuable because it guards us against harm!"

Some of the mezuzahs can guard a certain Jewish people and his house even though that person is actively doing things that he wants to do, but most of the mezuzahs have their own ability to protect the Jewish person and his house even when he was asleep. One of the Jewish people has a story, and he tells it like this scenario. The grandmother of his wife feels that her hand is being numb. The grandmother of his wife often visits several of specialists and doctors, but beyond all of the specialists and doctors she visited, no one has the ability to reduce the numb she is feeling with her hands. And the numbness that his wife’s grandmother is experiencing is getting worse for a couple of months. Then one time, his wife visited a rabbi in their place to ask some advice on how to treat the numbness of her grandmother’s hand. Then the rabbi told her to look at their mezuzah. After checking the parchment scroll of mezuzah in their house, she concluded that it looks so right, but there is a missing letter- which is the yud letter, and that Hebrew letter refers to the word hand.

The grandmother of his wife has been replaced the parchment scroll of mezuzah, and she uses this o look at herself to know the cause of her numbness with her hand. Then she found out that the parchment scroll of the mezuzah has been triggered the improvement of her hand. And a few days later after she checked the parchment scroll of her mezuzah, the numbness of her hands she feels disappeared.

We can say from this story from the Jewish male that the very foundation of the Jewish religion is that God is always with us to take us good care. He always loved to offer us the richer and longer life that we want to as well as His protection, and if we had a stronger connection with our God, the more that we can ensure our safety and health. Though fulfilling our obligations to our God such as guarding the parchment scroll of the mezuzah, I am sure that in return of fulfilling our obligations to Him, he will always guard us against the bad people and evil spirits.

A Mezuzah is a Kosher

Even though the word mezuzah describes to its actual parchment, it is also colloquially being used to refer to the cases of the mezuzah that has attractive designs round of it. But in this generation, some of the Jewish people’s houses have the decorative cases of the parchment scroll of mezuzah hung in the doorposts of their house but the scroll it contains are not valid- or sometimes there is no scroll inside the mezuzah at all. Furthermore, a Xerox copy of a parchment scroll of mezuzah is not considered as kosher at all, and that Xerox copy of mezuzah doesn’t have any purpose at all. But there is still parchment scroll of mezuzah that is still valid, so make sure that you are buying your mezuzah parchment scroll in the legit sellers or retailers. If you purchase a parchment scroll of mezuzah that has cracked letters or missing words, it is not considered as the valid parchment scroll of a mezuzah at all.

A scribe is writing a certain mezuzah that is considered as a kosher on the parchment that is considered as genuine. The so-called original parchment of the mezuzah is made up of the animal’s skin that is also kosher. The softer or the expert scribe gently writes down the every Hebrew letters and words on the parchment through the use of the special quill pen with black colored ink. Every letter and word of the mezuzah must be writing through following the law of the Jewish people or the so-called halacha. And the words and letters of the parchment scroll of mezuzah must be written correctly. If there is any mistake on writing the letters and words on the parchment scroll of mezuzah, the whole mezuzah will be invalidated.

It is true that it is tough to know if the parchment scroll of mezuzah you have purchased is not fae through looking at it thoroughly, since one part of the parchment scroll of the mezuzah must be written by the veteran scribe or sofer with his or her bare hands. This is the reason why it is required for the Jewish people to purchase their mezuzah from the person that has fear with the God. To know if the mezuzah you have purchased is real, ask the scribe or the sofer if he or she has the certificate given to him or her by the Vaad Mishmeret Stam.

To keep your parchment scroll of mezuzah safe from any evil spirits or elements, you are in need to store it in the case that has a lock. The bookstores of the Jewish people offer a more extensive range of the cases of the mezuzah parchment scrolls. They offer cases that are made up of porcelain that has attractive decor, plastics that has a lower price and silver. If you were going to place the parchment scroll of the mezuzah on the doorposts of your house, make sure that you will also purchase a waterproof case. You are also in need to check the parchment scroll of your mezuzah for about twice within seven years. It is because the letters and words of the parchment scrolls of the mezuzah might be faded or cracked because of a longer time.

Which Doorposts Need to Put the Mezuzah Parchment Scroll

In this generation, the culture of the Jewish people that is to hang the mezuzah parchment scroll on the doorposts of their houses has still existed. And that is why, the home of the Jewish people typically had the mezuzot hung on their side doors and front doors, bedrooms, porch, living room, garage, playroom or any room that are being used to store essential things and many more. Some other Jewish people do not hang a mezuzah parchment scroll on their bathroom or on any cabinets that have spaces that are not too wide to become the room where Jewish people can live. But there are also some Jewish people that even the smallest room that they can see inside their house, they will hang a mezuzah on its doorpost.

In the land of the Israelites, the buildings that are being used by the public such as the offices of the government, restaurants, hotels and many more are required to have a mezuzah parchment scroll hung on their doors except in the door of their comfortable rooms. For instance, if a non-Jewish person and the Jewish person shared only one house, they are required to have their place or room inside the house. Then it is not required to hang a mezuzah parchment scroll on the main doorpost of the house unless it is necessary to put the mezuzah parchment scroll on the doorway of the room of the Jewish person.

If you are planning to purchase a new home and start living there, you should immediately hang a mezuzah parchment scroll on its doorposts. If you are renting an apartment or a room that was placed in the land of Diaspora, then you can hang the mezuzah parchment scroll inside the 30 days on the doorpost of your rented room or apartment. If you are also going to sell your old home and your buyer is also a Jewish person, it would be a sign of respect to the both of you if you would not remove the mezuzah parchment scroll hung on the doorposts of your house. But it is also essential to involve the money you have paid on purchasing the mezuzah parchment scrolls of your house. It is just right for the new owner of your house to give money as if they are purchasing your mezuzah parchment scrolls.

What are the obligations of a certain Jewish person that is in need to fulfill for their mezuzah parchment scroll? According to the Yoma 11, Sukkah 3b, a Talmud, the conditions to your mezuzah parchment scrolls are the following:

•    A certain space or room must have a 4x4 square meters of space.

•    The main entrance of your house must have a lintel with two doorways, and the height of the doorpost must be 80-100 cm. If your ceilings were flushing the top of your doorposts or even if your walls are also flushing the sides of your doorposts, it is not required for you to hang a mezuzah parchment scroll o it.

•    And a certain room of the Jewish house is also required to be non-holy. The holy room such as the synagogue must be excluded. Since the synagogues in today’s generation consist of social halls, offices and any rooms that are for the public. Putting a mezuzah parchment scroll is very important.

•    Each room of the Jewish house must also be designed only for the human being, a barn is excluded from hanging a mezuzah parchment scroll and for occupying the room permanently, and the sukkah is not considered as the room with permanent occupants, that is why it is not needed to hang a mezuzah parchment scroll on it.

•    The room of the Jewish place must also be designed for dignified occupants, and the bathroom is not included on it.

How to Roll the Parchment Scroll of the Mezuzah?

When the time that you already have your mezuzah scrolls the following are the tips on how you should roll it.

•    Try to locate the parchment scroll of the mezuzah in your front so that the Shema prayer is also in front of you.

•    It is important for you to know that the mezuzah parchment scroll is not folded, it must be rolled. To roll the parchment scroll of the mezuzah, you can begin to the left side of the parchment scroll, for instance from the edge of the Hebrew words, for the Shema prayer gets inside of the parchment scroll.

•    You must roll the parchment scroll gently and make sure that the parchment must not be creased. If you scratched the letters or the words written in the mezuzah parchment scroll, it might not work anymore.

The mezuzah parchment scroll that was rolled must be covered for its protection. You should wrap the mezuzah parchment scroll only from its outside and must not between its rolling. It is preferable to wrap the parchment scroll of the mezuzah with wax paper or any covering that is breathable. If you will wrap the parchment scroll with plastic, it has a higher chance to become sweat that can damage both the words and letters of the mezuzah parchment scroll, most especially when you prefer to store the mezuzah parchment scroll outside of your house. It is not a requirement for the Jewish people to wrap their mezuzah parchment scroll, it is also preferable for you to leave the mezuzah parchment scroll to unwrap if it was store in a case has a glass material, but this is only for aesthetic purposes only.

Perfect Placement of the Mezuzah Parchment Scroll

If you want to place your mezuzah parchment scroll outside your house, make sure that it has a cover for its protection against the heat or in the rain. If you are going to place it on the walls of your house, make sure that the Shaddai, which is a Hebrew word, it is written at the back part of the mezuzah parchment scroll, is facing the outside world, for instance, toward the doorpost of your home once it was hung. Also, keep in your mind that the mezuzah parchment scroll must not be placed upside down. The mezuzah parchment scroll must be located on the right side of your doorway; for instance, it is located at the right side of your entrance when you are going to enter your house or room. This is being learned by the Talmud people from the term beit’echa or your house, which are rendered from the word bi’atcha or as you enter.

How Far You Should Place the Mezuzah Parchment Scroll from Your Doorpost

You must place your mezuzah parchment scroll on the lower area of the third upper of your doorway- it might be similar to the height of your shoulder. The Talmud people also compare the mezuzah parchment scroll on the tefillin. The so-called tefillin are being located at the upper arm of the certain male Jewish.

At Which Angle?

The culture of the Ashkenazi is to put the mezuzah parchment scroll in the slight angle of your doorposts. The half of the top of the mezuzah parchment scroll must point toward the area you want to enter. The culture of the Sephardi, the mezuzah parchment scroll must be placed vertically straight up. If the doorway of the certain Jewish home is too small to create the slanting position, the culture of the Ashkenazim can also use the placement of the Sephardi culture.

If the doorpost of the certain Jewish family is deep, the mezuzah parchment scroll must be located about three inches farther from the entrance. If the doorposts of a Jewish family are not that deep, for instance, it will be impossible for the mezuzah parchment scroll be placed in its doorway, and then you can place the mezuzah parchment scroll on the outside part of the door, but still follow the three inches farther from the doorway.

The parchment scroll of the mezuzah must be hung on the doorpost of the Jewish family permanently, through the help of screws, nails or glues. If you use any tape, it might be easy for the parchment scroll of the mezuzah be discarded and can still be considered temporary and is not be hung permanently. Similar to the tapes, it is also not recommended for the mezuzah parchment scroll to affix through the use of magnets or Velcro.

The parchment scroll of the mezuzah must be attached from the bottom to the top. If you are going to use a double sided tape, you can put a longer tape from the top to bottom of the mezuzah parchment scroll or attach two pieces of the tape, the first one is placed at the top of the mezuzah parchment scroll, and the other one is attached on the bottom of the mezuzah parchment scroll.

What does the meaning of the word tzitzit? The term tzitzit is often referred to as the term strings or fringes. The strings of the tzitzit are being affixed to every corner of the tallit, which refers to the shawl prayer of the Jewish people. The tallit also refers to the mini-tallit that is poncho like and is usually being worn by the Jewish people all day long. You can see this tallit or the mini tallit under the clothing of the Jewish person. The following are the steps on how to make a mini tallit.

Tzitzit: The Mini-Tallit

man puts on tefillin

The Lord God told His Jewish people to use the strings of the tzitzit under the clothing of the Jewish people for them to be able to remember the commandments of the Lord God and of course the Lord. During the ancient periods of the Jewish people, the only garment that was being used by the Jewish people is just a single piece of a simple fabric, and the so-called mitzvah of the Jewish people is being affixed to every corner of the tallit. But after the past centuries, the style of the garments of the Jewish people had changed. The only sheet of fabric by the Jewish people on that time has been replaced by the attractive and decorative shirts, trousers, jackets, and robes. But the question is, what will the Jewish people do to the mini tallit? The male Jewish started to fulfill their obligations to the mitzvah using the two different ways, and these will be the;

•    The male Jewish are wearing a poncho-like tzitzit and the small tallit which is also called as the small tallit. The fringes or the strings must be placed on the arbakanfot or the four corners of the tallit. It is recommended for all the Jewish people to place their tallit under their clean garment or shirt.

•    During the prayer for the mitzvah, the male Jewish will drape themselves in the big tallit or what they called the tallit gadol, where the tallit gadol was still the same until today’s generation.

Tzitzit: The Tassles

Tzitzis Threads

The strings that were being attached on the mini tallit with different size is being called as the tzitzit. The tzitzit are usually made up of wool that has the color of plain white and is being required to be spun by the intention that is used to be sacred and is being used for praying the mitzvah prayers. So if you want to change a thread that was snapped, keep in your mind that you will buy the tzitzit threads that are special and important.

In every corner of the tallit, the four fringes of the tzitzit were being threaded and looped over into a hole, for the remaining eight fringes will hang down to the tallit. The different groups of coils and double knots are being combined with the first inches of every corner of the tassle in every cord of the tallit. The rest of the eight strings that hang down will remain hung.

What Does The Tzitzit Mean?

The Hebrew Bible or the so-called Torah by the Jewish people has a total of 613 mitzvahs. Then the representation of the 613 mitzvahs of the Torah or the Hebrew Bible is the five knots and the eight strings of the tzitzit. Why does the Hebrew Bible or the Torah have a total of 613 mitzvahs? It is because of these: every letter of the alphabet of the Hebrew has their numeric value or the so-called gematria. The term tzitzit is composed of five Hebrew letters in the Hebrew alphabet that will add to the sum of the Hebrew alphabet which is 600. You are now in need to add the five knots and the remaining eight fringes of every tassel, and the total number will be 613.

Miscellaneous Tzitzit Laws and Customs

Big Tallit

If an individual Jewish person has been assigned to become the aliya, the whole of the congregation will wait for that person to ascend to the reading table of the Hebrew Bible and to don the tallit, the inspection o the fringes of the tzitzit must be delayed until the day that the aliya has been finished. Waiting for the congregation of the Jewish people is a sign of respect, and the tzitzit was in need to be checked.

To fold the clothing or fabric of a particular Jewish person during the day of Sabbath is very restricted. Thus, the mini-tallit that already had the folded lines that are well defined on the garment may also not be folded according to its folded lines after the morning prayers of the Sabbath holiday. And folding the tallit randomly is also permitted by the Jewish cultures.

When the fringes of the tzitzit are not being looped in the tallit of the certain Jewish people, it is restricted for them to watch the dead body of the Jewish individual. Through avoiding this, it will be the subtle mockery by the dead Jewish person that can't do the mitzvah. A specific Jewish person must tuck in his or her pants the tzitzit he or she owns when;

•    The certain Jewish person is inside the cemetery.

•    When the certain Jewish people are inside the house where the dead body of a Jewish person is placed, even if the dead body is in the adjacent room of him or her.

•    If the certain Jewish person is standing inside the six feet space or four cubits from the grave of the dead Jewish person unless there is a fence or an outdoor wall that will separate the Jewish individual from the grave of the dead Jewish person.

If the owner of the tzitzit is absent, it is okay for a certain Jewish person to use the tzitzit of that person without asking for his permission, unless you already knew that the owner of the tzitzit would be displeased if another Jewish person will use his tzitzit without his permission. But there are also some Jewish people that will be pleased if he knew that another Jewish person had used his tzitzit for the fulfillment of the mitzvah. The tallit that you want to borrow should not be placed outside of the place where it was found initially, and it is required for the Jewish person to left his borrowed tallit in the similar condition when it was originally found. The tallit of a certain Jewish person must not be folded during the celebration of the Sabbath holiday, even if the tallit was folded neatly once you searched it.

One of the cultures of the Jewish people for the bride’s family is to buy a tallit that will be given to her groom. And it is essential for a certain Jewish person to own for about two tallits that they will be used during the celebration of Sabbath holiday and every weekday. It is a sign of disrespect if you deface a certain tzitzit or tallit. But it is okay for the Jewish people to dispose of the old tzitzit or tallit of theirs. But if you disposed of the old tzitzit and tallit of yours, it is considered as not holy anymore, but after all, these old tzitzit and tallit of yours can still be used for any mitzvah purposes. Most importantly, the old tzitzit and tallits must be stored in one place with the old books and articles that are considered as holy things. Some Jewish people are using their old tzitzit strings as their bookmarks on reading their favorite books that are considered as holy. The old tzitzit are used to fulfill their obligations for the mitzvah, and it is the time for the tzitzit strings to fulfill their new obligations.

When is Tallit Worn?

As the Hebrew Bible of the Jewish people stated these words, “You will see the tzitzit and therefore remember all the commandments of God.” You can see from this verse from the Torah that the tallit must be worn every day during the day time, where morning is considered as the time of seeing. The tzitzit is being exempted during the nighttime.

The tzitzit is not being precluded from attaching it to the Jewish person's nighttime clothing, but you can perform the mitzvah during the morning with your morning garment, and the blessing prayer for the tzitzit must be recited only if it is daytime. Almost all of the communities in Ashkenazi, the male people living there will only start wearing their tallit after their wedding with their bride and will continue to wear their tallit even they are already divorced or widowed. As stated by the traditions of the Sephardic, the male people should start wearing their tallit at the age of thirteen or lower which is considered as the age of bar mitzvah.

Definition of Terms

The word nighttime clothing and daytime clothing used in this article refers to the subject of dispute between the scholars of medieval halachic. The only opinion of the Jewish people is that, whatever type of clothing you wear during morning hours, you should wear tzitzit and it is also exempted to worn the tzitzit under your clothing during the nighttime hours. Other people have their culture that the only garment the tzitzit can be exempted for use is their nighttime clothing just like their pajamas and vice versa. Conversely, some people have their beliefs that certain clothing you usually use during morning hours is required to wear the tzitzit and similar to the clothing they use during nighttime hours.

A certain person may start to recite the tzitzit blessings or tallit prayers and wear their tallit when the time they can determine the blue strings and white strings of the tzitzit. During sunset, a certain Jewish person can start wearing their tallit and reciting its prayers and blessings.

Wearing Tzitzit at Night

Despite all the words stated above, there are still lots of people who carefully wear their tzitzit even in the nighttime hours, and even while they are going to sleep. And these kinds of practice have similar reasons. First, if you wake up after daylight, a certain person is required to perform the mitzvah and the tzitzit prayers and blessings every daytime hours which will be elapsed before the time of his awakening. Second, this reason is already mentioned above, where according to the opinions of other people about the right time of wearing the tzitzit, the mitzvah of the tzitzit can be fulfilled ever nighttime if a certain person wore his or her day time clothing. Third, as stated by the Kabbalah, the tzitzit can guard its user even if it is daytime or nighttime.

If a certain Jewish person wear is or her tzitzit while he or she is going to sleep, night tzitzit is preferable for him or her to have. Otherwise, if a certain Jewish person worn his or her tzitzit for both nighttime and daytime, it will be problematic for him or her to recite the tzitzit prayers and blessings during daytime, for you’ll not be able to perform the new mitzvah prayer, it will just be considered as a mere continuation beforehand of the mitzvah. However, when you put another pair of the mitzvah in the daytime, there will be no problem for reciting the prayer and blessing for the new mitzvah or the new pair of tzitzit.

What is Techelet or Tekhelet?

In previous times, there are two types of strings that are being attached to every corner of the tallit. These are the blue wool and the white wool, or any material that certain clothing it was made of. The techelet or tekhelet is the blue wool, it is the representation of the nobility of a certain person, and the line of the tallit is the representation of keeping the Jewish people reminded upon the commandments of God, and he is being considered as the member of the Kingdom of Priests by our Lord God.

There is a verse in the Hebrew Bible saying these words, “Speak to the children of Israel and you shall say to them that they shall make for themselves fringes (tzitzit) on the corners of their garments, throughout their generations, and that they shall affix a thread of tekhelet on the fringe of each corner.”

The said verse from the Hebrew Bible consists of two different commandments. The first commandment is to hang or affix the white strings in every corner of the certain clothing that has four corners, and the second one is to add a string of the techelet to every corner. The two mentioned commandments are considered to each other as an independent. If the techelet is available at your place, you will be able to combine the strings of the techelet to the strings of the tzitzit, or it the techelet is unavailable at your place, you can fulfill the mitzvah of the tzitzit through the use of the plain strings that has the color of white.

The chilazon is one of the creatures in the sea that creates the unique blue dye of the techelet and tzitzit strings. This kind of sea creature can be found in the Mediterranean Sea. So the question is, why it is not ordinary in this generation to have the techelet while wearing the tzitzit or tallit? At the particular time in history, with 1000 years ago approximately, the sea creature in the Mediterranean Sea which is the chilazon, which is considered as the sea creature that is hard to find, it tells that the Talmud has the surface that becomes unavailable together for about every seventy years. After a couple of times, the exact identity of the chilazon was unknown until now.

The Quest of Techelet or Tekhelet

Lots of researchers try to discover the history of the chilazon. The most known researchers among them were Israeli Chief Rabbi Y. I. Herzog (1888–1959), Rabbi Gershon Henoch Leiner (1839–1891), and Radziner rebbe.

According to the research of Rabbi Leiner, the cuttlefish he discovered is the so-called chilazon that has been lost for a longer period. And he is also the one who leads the processing of the chilazon to make a blue dye that has been used as the string in the tallit and tzitzit until now. After the research of Rabbi Leiner, he then again discovered a Murex trunculus that is a marine snail creature. The said marine snail creature is also identified as the possible chilazon that was lost and also used its dye to color the strings of the tzitzit and tallit.

Many people considered this research as uncertain. Furthermore, the groups of kabbalists wrote down and stated that the techelet which is one of the current lacks has a consisitent connection with the spiritual state that has been diminished by many people. In connection with this, many people are still wearing the white strings of their tallit and tzitzit and wait for the Moshiach to come. And the people also think that Elijah will be their ruler to find the uncovering history of the sea creature which is the chilazon. And the research of the fifth Rebbe of the Lubavitch, Rabbi SholomDovBer came and stated that the history of the chilazon, a sea creature will remain unknown until the Messiah come.

Purchasing a Kosher Tallit

As the verse you can read at the Exodus 15:2 says, "This is my G d, and I will beautify Him.” And then this verse says that the Jewish people are required to beautify the Lord God through fulfilling their obligations to God through attractively following His commandments. This will include the extra dollar spending that will enable you to buy a tzitzit and tallit that are in a high quality. In today’s generation, the market of the community has been decorated by many tallitot with an attractive design, and one of the designs is the so-called halachically. Many people have their belief to adorn the headpiece of the tallit with attarah in silver. The word attarach is a Hebrew term which means crown.

Because creating a tzitzit and a tallit involves several Jewish laws, the tallit and the tzitzit must be bought in a certain person that is trustworthy and God fearing vend.

Wool Tallit Kattan

Some people ask this kind of question, why do some people wear customarily a tallit katan that is made up of wool under their tzitzit clothing? Some people also as if this kind of custom is right and proper?

And these questions were answered by this as the Menanchot 39b in the Gemara stated that “It was taught in the study hall of Rabbi Yishmael: Any unspecified garment in the Torah refers to a garment made out of either wool or linen.”  And the Hebrew Bible of the Jewish people stated these words, “And they shall make for themselves Tzitzit on the corners of their garments throughout their generations.”And the length of the two has been discussed by the Poskim and Gemara.

Rav Nachman and Rav Yehuda disagree about the verses you can read at the Gemara. They also disagree about the topic about the blessings and prayers of the tzitzit regarding applying the mitzvah of the tzitzit only to the clothing that is made up of wool or any other materials. The commandments of God subjected their perception about the mitzvah of the tzitzit that you will read in the Hebrew Bible. As a point of reference, it has a verse that states, “On the Tzitzit of the corner.” That verse is interpreted which means, the particular material of the tzitzit and other clothing must be tied up the tzitzit strings in every corner of the garment they wear.

What is a Tzitzit?

The so-called tzitzit are strings that are being hung down in every four corners of a garment that has a rectangular shape. And you can read the verse in the Torah saying, "You shall put fringes on the corners of your garments.” Some people are also asking about the benefits that you can get from wearing a tzitzit. The Hebrew Bible answers this kind of question through the certain verse of it saying, “You will see it and remember all the mitzvot.”

What is the way of the tzitzit strings to help us remember about the mitzvot? The only answer will go like this. The strings in the tzitzit will serve as the thing that will remind us always about the mitzvot. As a certain person doing his or her daily works, whether, at home or your workplace, the tzitzit strings will serve as the anchor of that person to the spiritual world of him. In addition, 600 is the tzitzit’s numerical value. You will get the total number of 613 by adding the five knots and eight strings of every corner of the rectangularly shaped clothing. Then the total number of 613 is the total number of mitzvot you can find in the Hebrew Bible.

Let us think deeply about the verse of the Torah says: "You will see it and remember all the mitzvot." Why does the Hebrew Bible use the word on describing the four different fringes on every corner of your rectangular garment? The word it defines to the blue string of the tzitzit that has been attached to every corner of the rectangular garment of yours. It is described that the blue color refers to the sea, which is also considered as the similar color of the sky which is also similar to the Heavenly Throne of the Lord God.

The strings of the tzitzit are also considered as the metaphysical way of the Lord God to guard His people against the evil spirits and temptations. One of the verses of the Hebrew Bible by the Jewish people saying these words: "And you will see them, and remember not to follow after your heart and eyes, that you stray after them." Through the help of the tzitzit strings, the children of God will always be reminded that in every decision and action they make, God is always with them, watching them and guiding them to the right path.

One of the fables that God stated in the Torah is a certain male Jewish who become addicted to any temptations and wasting his money to make his desires satisfied. One day, he decided to travel the world, and at the same time, before he makes his desired decision, the tzitzit of a certain man has been slapped right onto his face. Some of the expert researchers of the Hebrew Bible explain this scenario as the strings of the tzitzit not literally slapped the man onto his face, but it is considered as being slapped emotionally and psychologically but not physically.

Every string of the tzitzit are being looped onto the hole, and create a knot for both edges of the strings, that will give the eight tassels appearing in each corner. There are a group of five double-knots on the one third higher from the tassels, one of the strings out of the four strings are being separated. Below the knots in the bottom of the strings, there are two-thirds of strings that remains hanging loosely. Every section of the windings and knots must have 2.5 cm or one inch long that will give a total number of 4 inches of the windings and knots, and the remaining strings that are hanging loosely have 8 inches long. The hole of every corner of the rectangular garment must have two inches long from the edge of the strings. The corners of the Jewish person clothing can fulfill the requirements of the Hebrew Bible or the Torah. If one of the corners of the garment has been damaged, the user of the garment can repair it easily.

The fringes of the tzitzit must be made up of wool or any raw materials that were also used to create the clothing. Every string of the tzitzit contains two different strings that are looped together and must be spun by the pure intention before using. Thus, a certain Jewish person must purchase his or her tzitzit to the store that has the right rabbinic supervision. Once you already bought your tzitzit, it will be easier for you to attach it to your garment. The process of attaching it to your garment is meaningful and fun. The following are the steps that you should do to put your purchased tzitzit strings to your garments.

Steps to Do to Attach your Tzitzit Strings

•    Use the four strings of the tzitzit, use one string that is longer than the remaining three strings. This will be used to wrap the garment.

•    You are in need to tie the very end of the four strings together to ensure that every thread of the tzitzit will have one end on both edges.

•    Put the thread into the hole of your clothing, and while putting the tread into the hole, make sure that you will say the words: "Le'shemmitzvat Tzitzit."

•    Make a double knot tie on each thread.

•    You need the longer thread to wind for about seven times.

•    The double knot you made must be winded with the longer strings and wrap it for about eight times.

•    The double knot you made must be winded with the longer strings and wrap it around for 11 more times.

•    The double knot you made must be winded with the longer strings and wrap it around for 13 more times.

•    Make the fifth and last double knot, and you’re done.

Although the tallit Kattan that is made up of wool must be worn under the clothing of a certain Jewish person, there are several beliefs as to either the tassels is okay to left visible and hanging or not. The main purpose of the tzitzit is to remind its wearer about the commandments of God. Thus the tzitzit is preferable to wear untucked for its wearer is able to look at it anytime and be reminded on his or her obligation to the Lord God. But if a certain Jewish person is living in a place with the non-Jewish people and brings dissent or embarrassment to him or her, it is also acceptable if you will tuck the strings of the tzitzit in.

Broken Tzitzit Strings

For instance, one of the strings of your tzitzit had been damaged, what is the proper thing that you can do? The custom of the Jewish people is to have the proper length of each thread of the tzitzit which is 24-28.8 cm long. If you have a certain string that has been cut or damaged, then it will always depend upon the following:

•    The strings of the tzitzit will be invalid once it has been damaged within the area of windings and knots. This is according to the opinions of the Jewish people who use the tzitzit strings.

•    If the damage is within the threads that are loosely hanging, then it will still consider as a valid tzitzit strings even the damage is up to the windings of the strings.

•    If the tzitzit strings have been damaged twice, the, you should distinguish whether the broken string is the string that has been damaged for the second time, given that every string of the tzitzit has been inserted initially to the hole of the garment and create a double knot on top of it.

How can you Determine whether the two ends of the string is the end of the same thread?

First, when you are trying to tie a knot on the strings of your tzitzit, that person must make sure that the two edges of the strings must always be on the counterpart sides of the double knot. Furthermore, in many cases when the two threads of the strings will break;

•    If the broken strings of the tzitzit thread are on the same edges of the double knot, the user of the tzitzit strings might think that it comes from two different threads. Thus, it will still be considered as a valid tzitzit strings, even if both of the threads are damaged up to its windings.

•    If the damaged strings of the tzitzit are on the opposite edges, then the first string that had been damaged must have enough length of ki’dayaniva- meaning the right length of the string that can be tied up. The ki’dayaniva has the length of 4-4.8 cm.

•    If three of your tzitzit strings had been damaged, then having enough length of the string to be tied up is not enough. But rather you will be required to purchase a new tzitzit thread, since tying the tzitzit will need for at least two long strings, and the three strings must come from the three different tzitzit threads that will only leave a single full-length string.

The Clothing of the Jewish Person

It is required for a Jewish person to have a four-cornered type of clothing to attach the tzitzit threads. A mini tallit will also require in attaching the tzitzit strings. But a certain dress that has button down is not required to have the tzitzit threads, because that regular dress only contains two different corners which are in the front and the back. And a simple shirt will also not require placing a tzitzit string, for it contains no corner. However, if the Jewish person will cut a slit to both sides of the shirt, for the entire shirt become open, through that, your shirt will have four corners, and you can now attach the tzitzit strings on it.

In this generation that the four-cornered clothing are no longer common, you can still create your way to have four-cornered clothing for you to attach your tzitzit treads on it. You can prefer to use the large cloak or the tallit gadol and the little cloak or the tallit katan.

The Tallit Gadol

You can use the word tallit on describing the large cloak or the tallit gadol. The tallit gadol is a big plain white garment that contains no hole. The tallit gadol is designed for the Jewish people to wear it every morning hourly prayers. It is imperative to wear the tallit gadol during the conducting of morning hourly prayers of the Jewish people. The morning prayer of the Jewish people is the so-called Shema prayer. Through reciting the Shema prayer, you will be able to thank the Lord God for the blessings He gave to you every day.

The large cloak is a garment that has blue, white and black stripes. And the tallit gadol must be made up of pure wool. The Jewish people usually wear the said type of tallit over their shoulders. 4x6 feet is the minimum size of the tallit gadol or the large cloak.

The Tallit Katan

The so-called tallit katan contains the plain white rectangular shaped simple clothing that has a hole for the head of the user. If the wearer of this tallit gadol is adult, the size of the length of the sides of the tallit gadol must have 18 inches long approximately, for instance, a little cloak that has 18 x 36 size when it is not folded. The Jewish person must keep the tallit gadol for all the time and is usually worn under the shirt of the Jewish person. It should be kept during nighttime and prevent it from being worn. When a certain Jewish male kid reached his age of three, his family is required to give him his little cloak or tallit katan. Through doing this, the boy Jewish will be accustomed to the critical role of the mitzvah on his life.

If you think a scarf is required to have a tzitzit thread, then you are wrong. It is the same to the small stringed scarves that most people usually wear to wrapped their neck are not qualified to attach the tzitzit strings. And it is not considered to have the ability to fulfill the obligations to the mitzvah. If you wear both of your tallit and tefillin, make sure that you will put your tallit first followed by your tefillin.

Before using the large cloak or the tallit gadol, you should look at the threads first to check if the strings are not torn and tangled.

Conclusion

Suffering In Learning Enables A Person To Connect to Hashem’s Torah

Chazal state that three things are acquired only with suffering (yissurin): Torah, Eretz Yisrael, and the Next World. Thus, the way to get to the Torah is through yissurin, suffering.

The Hebrew term for “suffering”, yissurin, contains the letters yud, samech and reish ((יסר, which has the same gematria (numerical value in Hebrew) as the Hebrew word “ra” (רע), “evil”. The letters yud, samech and reish which form the root of the word yissurin\suffering can also spell the word “yaseir”, to “remove”. In other words, suffering can remove from upon ourselves the forces of evil and impurity that are preventing us from holiness, and then we are enabled to acquire the Torah. Thus, suffering is meant to ‘remove’ the evil from upon us.

(There are other reasons as well why a person needs to undergo suffering in order to acquire the Torah. But this is the general reason: it is because exertion in learning Torah (ameilus) is needed in order to remove the outer evil forces that have taken hold upon a person.)

In the discussion here, what we want to know is: What kind of suffering do we need to undergo in order to acquire Torah?

Physical Suffering In Our Learning: “Exertion In Learning”

The first part of the suffering in learning Torah is that we must have ameilus (exertion) in our Torah learning. Suffering is a part of how we acquire the Torah; it is not simply meant to remove the evil from upon us. The Sages state that one of the 48 ways to acquire the Torah is through yissurin\suffering\exertion in learning.

Let us understand how we undergo yissurin (suffering) in our Torah learning. Chazal say that we must have ameilus (exertion) in learning the Torah. The concept of ameilus exists to remove the he’elam (concealment) upon our soul from understanding the Torah; we have addressed this previously.

Thus, it is the aspect of yissurin in the ameilus, besides for the ameilus itself, which is how you acquire the Torah.

But why is exertion in learning called ‘suffering’ in learning? It is because man is created from earth; the holy side to the element earth is the power to feel serenity (menuchah), while the negative aspect to it is laziness, to seek comfort. When one seeks physical comfort, he uses the power menuchah for evil, and it becomes laziness. For this reason, one has suffering in his exertion of learning, which removes the evil that is upon him. It is exertion to the physical body.

In deeper terms, the Torah is called ohr (spiritual light), while the body is called “choshuch”, darkness. A person is naturally lazy and he doesn’t want to exert himself, and this is yissurin, as we explained. But in addition, the fact that the body is ‘dark’ [from its materialism] is a contradiction to the spiritual light of the Torah, and this is another degree of the yissurin in learning.

If one doesn’t ever feel the spiritual light of Torah when he learns, he actually has less yissurin. The more a person sees and feels the ohr of Torah in his learning, the more his body feels challenged by that spiritual light he is seeing. For this reason, one who hasn’t yet seen the ohr of Torah has it easier in this way when it comes to learning: it’s easier for him to learn, because his physical body won’t feel the challenge.

Chazal say that “Torah only remains in someone who vomits the milk he nursed from his mother”. The depth of this is that one has to experience a fatigue of energy in order to acquire Torah. It means to vomit the materialism of This World. The body contradicts the Torah, and that is why ameilus is needed.

Contradiction Between Our Body and The Torah

Until now we have explained the physical aspects of our suffering in learning; we will go further in this discussion.

There are also more aspects to our suffering in learning. We have suffering in learning because there is an inner contradiction inside ourselves as we learn Torah, and thus we need to become aligned with the Torah, which causes us a degree of suffering. Thus, yissurin in our learning is needed, because in essence, man and Torah are a contradiction with each other, and through yissurin in learning Torah, man can become more aligned with the will of the Torah.

Although Chazal state that “Torah and Yisrael are one”, which seems to imply that we are already aligned with the Torah, this refers to the neshamah (the Divine soul), the deeper part of our soul which is intrinsically connected with the Torah. But the lower parts of our soul, which are closer to physicality, are not “one” with the Torah; they are in contradiction with the Torah. Those outer parts of our soul undergo some suffering when we learn Torah, as they become subjugated to the Torah. It is in those lower parts of our soul that we experience suffering as we learn Torah and we become subservient to the will of the Torah.

There is physical suffering in our Torah learning, being that man naturally seeks comfort, and learning about the Torah’s will challenges our desire for comfort. Also, our very physical body itself is in contradiction with the Torah.

Contradiction Between Our (Lower) Soul and the Torah

Another aspect of our suffering in learning Torah is due to the lower parts of our soul, which include our actions, our emotions, our speech, our thoughts, and our will. These parts of ourselves also encounter some friction with the Torah.

The physical exertion that we have in learning Torah is only the outer part of the exertion in Torah (ameilus). The reason why we experience exertion in our learning is because even our soul (that is, the lower parts of the soul) experiences contradiction with the Torah.

Thus, ameilus in Torah is essentially about bonding our soul with the Torah – all of the parts of ourselves – and to align them with the Torah. This entails some suffering for the soul.

Now we will explain how the parts of our soul are in contradiction with the Torah and how these [outer] parts of our soul need to undergo exertion in learning the Torah.

Contradiction Between Our Actions and the Torah

We will start by explaining how our actions face a contradiction with the Torah.

When one commits an act of sin, this is clearly a contradiction between him and Torah. The Nefesh HaChaim says that one must do teshuvah before he learns, so that his sins won’t prevent him from success in his learning. We explained about this in the earlier chapters.

We also explained earlier that there are two levels in learning, called “Ner Mitzvah” and “Torah Ohr”. The lower aspect in our learning is called “Ner Mitzvah”, which is when we learn Torah on the level of “mitzvah”.  The higher aspect of our learning is “Torah Ohr”, which refers to learning Torah on a level of “Torah”. The level of Ner Mitzvah is actually in contradiction with the level of Torah Ohr. Although the Sages state that the purpose of Torah learning is to be able to act upon it (as Chazal state, that one should always “learn” Torah in order to “do”), still, the mitzvos are of second in importance to Torah itself. Thus, in a subtle sense, even our good actions (mitzvos) are in contradiction with the Torah.

Before the sin, there was not yet a “world of action”, as the Vilna Gaon explained. This world only became a “world of action” after the sin, when man’s level became lowered to the level of physicality. Thus, all “action” as we know it came about entirely as a result of the “action” of sin. Thus, when one’s soul is only on the level of “action”, he feels a contradiction in his being to the Torah, and this is a degree of suffering to him.

This is why when one wants to really connect himself to what the Torah is that he will encounter some kind of contradiction to his being. It is because the Torah is called “Torah Ohr”, it is an “ohr” (a spiritual light), while he is on a lower level than ohr; he starts out on the level of “Ner Mitzvah”, which is lower than the level of “ohr”. He is meeting up with a spiritual light that is challenging to his initial, current level.

Suffering In Learning Helps You Acquire The Torah

The more one has this suffering in his Torah learning, though, the better he will acquire his learning. The fact that a person identifies so strongly with doing action, whereas the Torah is nothing but pure and holy intellect (and learning it doesn’t always lead to action) – this itself will feel like a degree of suffering to a person, when he learns Torah.

If one perseveres in his learning in spite of this suffering, he will be able to acquire the holy intellect of Torah, slowly but surely - precisely because he has gone through suffering in learning with this aspect.

How To Proceed From The Level of Action To Intellect

The one who is an “action” kind of person needs to get used to the following. He should learn parts of Torah which are not “l’maaseh” (parts that are not “practical”). By getting used to learning areas that will not lead to any practical action, a person slowly trains himself to learn about the pure intellect of the Torah [and in this way he can slowly rise from the level of “action” to the higher levels].

A good example of this is learning Seder Kodshim (the laws of sacrifices). These laws of the Torah are not of practical relevance in our times, so one who learns this area of Torah is learning it purely for the intellect of the Torah, and not because of any action that it will lead to.

Some people learn Seder Kodshim so that they will know the halachos of the Beis HaMikdash when it becomes relevant. Kohanim especially will learn it for its practical outcomes, because Kohanim have to know well the halachos of the Beis HaMikdash, for it will be very relevant to them one day. However, this will not help a person identify with the concept of learning Torah when it’s not about practical action, because in these cases, the person is still learning it on the level of action.

The point of what we are saying is that a person has to be able to learn the Torah even if won’t lead to any action at all. This will feel hard to accept at first. To illustrate further, the Gemara says that there are parts of Torah to learn just for the sake of reward of learning about it, even though it will never be relevant.

Another example: a person is contemplating his own novel thoughts as he is learning a sugya, and he has two options that he’s not sure about. Usually a person likes to think of how a Halachic difference that will result as one of the options. However, even if there won’t be a difference affecting Halacha, a person can still come up with a purely intellectual difference - a difference in understanding - and that should suffice.

Someone who always seeks the “l’maaseh” (practical outcomes) of all that hears and learns in Torah will have a hard time with this. But according to what we are saying here, such a person needs to learn how to think just for the sake of thinking, even if it won’t lead to a practical difference. Or, he can try learning some part of Torah that won’t be relevant right now in his life. He should learn it even if it will never lead to anything l’maaaseh!

This is a degree of yissurin in learning Torah, and it will help you acquire the Torah if you can come to terms with accepting this.

Emotional Suffering In Learning

Moving past the point of “action” in our soul, we also have our emotions. Ever since the sin of Adam, good and evil has entered our emotions, and now our all of our emotions contain a mixture of good and evil that need to be sorted out. Therefore, we contain both good and evil emotions. All of our emotions are rooted in holiness, but they can be used for good or evil. Although we generally associate our negative emotions such as hatred and jealousy as being totally evil, the truth is that each emotion and trait can be used for either good or evil.

We must become aware that initially, our emotions will be in contradiction with the Torah. Chazal say that “Derech eretz (proper behavior) must precede Torah”, therefore, when a person doesn’t have good middos, his middos contradict what he comes across in his learning. If one hasn’t gone through the “derech”, the “path” that must come before the Torah, then he will not reach it. For this reason, one who hasn’t traversed the “path” of good middos won’t be able to get to the Torah. So we must become aware of how our own personal middos\emotions are not always in line with the Torah.

In this way, our emotions as well undergo suffering in our learning. When a person is aware about the truths he is learning about in Torah, but his negative emotions\middos are rebelling inside, this causes a person to have another degree of suffering in his learning. Becoming aware of this inner contradiction is a step that is necessary for a person to traverse, in order to acquire his Torah learning.

One whose middos haven’t been worked on yet needs to suffer when he learns Torah, with regards to the fact that some of the laws of the Torah contradict his various interests (his “negios”). He feels a need for truth, and this contradicts his middos. That is the contradiction one must come to feel. One who feels how his unfixed middos take control of him will know that he is being blocked from seeing the truths of the Torah, and upon feeling this he can become aware of a huge contradiction between himself and with what he knows the Torah wants from him.

Our good middos will already be aligned with the Torah’s will, to an extent; but our various uncorrected middos are not yet aligned with the Torah. What happens when our bad\unfixed middos clash with something the Torah wants from us…?

Most people do not encounter this kind of suffering. But this is not necessarily because most of these people have reached a higher level of character refinement where they have perfected their middos. It is simply because they are unaware of their middos, and they live in oblivion of their weaknesses. They have gotten used to lying to themselves, since they lack self-awareness of their inner character.

But someone who has become more self-aware will feel his bad middos and be painfully aware of them.  This does not mean that he just ‘knows’ of his bad middos; it’s not big feat for a person to ‘know’ of his bad middos. It means that he feels the bad middos and he is consciously aware of them. He feels how his bad middos do not want to accept the truths of Torah that he learns. This causes him to feel suffering at this. He sees that sometimes he overcomes his bad middos and sometimes he loses the battle, and he feels the frustration at this.

As a person is learning Torah, he is actually able to feel the suffering in his Torah learning that occurs from his unrefined middos. However, he will only feel this pain if he is consciously aware of his middos; when he has become self-aware of his unimproved middos. He will be able to feel, as he is learning, how the Torah’s laws are against his various desires and interests.

One needs to become aware of this when it happens. If one becomes aware of this, it’s possible that he will be able to push himself to eventually become aligned with the truths of the Torah. But if one never becomes aware of this and he instead lives his life in denial of his unfixed middos, he will never be able to align himself with the Torah’s truths.

It’s possible that a person has been learning Torah for many years, and even with exertion in his learning, yet he never truly understands his learning. Why does this happen? It is all because he has never become aware of how his unfixed middos are in contradiction with the Torah. Therefore he never felt the suffering he is supposed to feel in order to acquire the Torah.

Learning with a chavrusa (study partner) can definitely help a person work on his middos as he’s learning Torah, but this will not be enough. One needs to become aware of how his middos are working as he learns Torah, and he should notice the contradictions that he is encountering between what his feelings are saying with the Torah’s laws.

The middos are actually more revealed to us as we learn Torah. If one is aware of this revelation and he is also aware of the truths of what he’s learning about in the Torah, he can feel a contradiction between his feelings and the Torah. This causes him to feel a degree of suffering, when he realizes that his emotions are not aligned yet with the Torah’s will. This process of becoming aware is another key in acquiring the Torah.

But if one is lacking self-awareness to his middos as he learns, he doesn’t feel the contradiction between his middos with the truths of the Torah as he is learning, which means that he doesn’t suffer from this; he will be missing a step in acquiring the Torah.

Suffering To Our Speech: The Difficulty of Maintaining Torah Conversations

There is another aspect of suffering that one needs to undergo in his Torah learning, in order to acquire the Torah: a suffering that our speech undergoes.

It is written in the Torah, “And you shall speak in them”, and Chazal expound upon this possuk that “one should speak words of Torah, and not idle words”. We have a mitzvah to have Torah conversations. By speaking words of Torah on a continuous basis, we fulfill the mitzvah of “And you shall speak in them”, and through this mitzvah we can bond with Hashem, for we are then speaking of His words.

The power of dibbur (speech) in man was negatively affected by the Serpent after the sin, who spoke lashon hora (gossip). It is written, “Life and death are in the hands of the tongue.” The simple meaning of this possuk is that we must choose to use our tongue to speak good and not choose to speak evil. But the deeper meaning of this is that every word we speak contains it both “life” and “death”. Therefore, all words we speak can be like “life” to us or “death” to us. With Moshe Rabbeinu, the “Shechinah spoke from his throat”, so his speech was entirely life-giving, but with all other people, all of our words contain a mixture of both “life” and “death.”

Chazal say that “If one merits, the Torah becomes like an elixir of life to him; if he does not merit, the Torah becomes to him like deadly poison.” Besides for the simple meaning of this statement of Chazal, there is also a more subtle interpretation: when one has to speak words of Torah which he doesn’t want to speak about, the words he speaks feels like death to him!

For example, if one speaks words that have to do with halacha and he doesn’t like to speak about halacha (and he would rather just discuss the Gemara in-depth), he is uncomfortable speaking these words, so it feels like a subtle kind of “death” to him. (One who speaks words of Torah that are truthful will always feel alive from these words.)

In any case, all words we speak contain both “good and evil”, or “life and death”. Ever since man ate from the Eitz HaDaas and death was decreed upon man, there is no real “life” on this world, thus, all of our life that we do recognize is mixed with “death”.  This is most apparent in speech, being that “life and death are in the hands of the tongue.” All speech has in it “life” and “death”.

Thus, even when we speak words of Torah - which is the ideal way to use our speech - it can also feel to us as a contradiction to the Torah. The deep reason for this is because the Torah contains no evil (as explained in the previous chapter), whereas our speech contains some evil, for it was negatively affected by the Serpent. So there is always a contradiction between the words of Torah that one speaks, with the actual power of speech that is currently present in us.

To further bring out this point, let us reflect on the possuk that says, “Midvar sheker tirchak” – “Keep distance from words of falsity.” It is not enough to speak truth – one must avoid falsity too. It is not possible to speak truth, unless one avoids falsity. This is because our words always contain good and evil. Even if a person avoids falsity and he speaks truth, there is always some degree of falsity in speech. (In fact, even now as I am talking, there is some subtle degree of falsity in it, because there is no such thing in our current times as any speech that is totally true.)

There are two reasons why one has difficulty in “talking in learning [Torah]”. One reason, a spiritual reason, is when a person is a heavy thinker. A heavy thinker might have a hard time expressing his thoughts, and the inner reason for this is because speech is at a lower point in the soul than thought, so the person might feel like he is ‘lowering’ himself spiritually, by descending from the plane of thought and putting these thoughts into the spoken word. He’d rather avoid this, and that is why he finds it hard to verbally express his Torah thoughts.

The average person, though, has an easy time with speaking. As the Chovos HaLevovos says “the tongue is the lightest part of the body”, so relatively speaking, it’s easy for a person to talk. If so, why do people suddenly have a hard time when it comes to “talking in learning”? Why should having a Torah conversation be any different than the nature to have any other conversation?

For some people, it is hard because they have to concentrate as they are talking in learning, and they find it difficult to remain concentrated. However, this is a difficulty in the thinking process, and not in the speech itself. It does not explain why there is a difficulty to maintain a Torah conversation.

The inner reason for the difficulty is really because the words of Torah that one speaks contradict his very power of speech. Whenever we speak in general, we are always speaking from a mixture of good and evil, for our speech has become mixed with good and evil as a result of the Serpent. But when we speak words of Torah, the very lofty nature of this kind of speech contradicts our human power of speech.

Thus, our ability to talk, and the mitzvah to talk words of Torah, are really two contradicting concepts to each other. It is the deep contradiction that is found in us.

The Sages that Hashem forced us to accept the Torah at Har Sinai, and one of the reasons given for this is because the Torah itself was a contradiction to our very being, which made it naturally impossible for us to accept. Our very speech contradicts the ability to speak Torah. It is really because Torah is from the Next World whereas man resides on This World. This World is a world of action, a world where we must keep the mitzvos, which is a dimension that is lower than the Torah itself.

One who feels this concept will be able to feel the inner contradiction taking place in himself as he speaks words of Torah. He will be able to feel the mixture of good and evil contained in his speech and how it contradicts the nature of words of Torah, which are otherworldly.

Chazal say that the “words of Torah should be sharp in your mouth”. One of the explanations of this, which is along the lines of our discussion, is that when you speak true words, those words are higher than your own speech, and then you can be clear that they are true, because you feel the contradiction between the nature of the words and the nature of speech. The awareness of this deep inner contradiction is what enables a person to acquire daas (true understanding) in his Torah learning and to speak words of Torah from this inner place of clear understanding.

When one is aware of the contradiction between the words of Torah that he is speaking, with the one who is speaking those words – this is the Torah learning that is acquired through suffering, which he can acquire just by speaking words of Torah, feeling the inner contradiction. The words of Torah he then speaks will show him if his words of Torah that he spoke were truthful or not.

By contrast, if one simply thinks that the words of Torah he speaks are always “words of Torah” and he is unaware that there is a contradiction between his speech and his words of Torah, he will never experience the suffering he is supposed to feel when he talks in learning. He will think that he always speaks the truth and he doesn’t see what the problem is. But he is not really being truthful, because he is denying the contradiction between his speech and the words of Torah that he is speaking.

We hope to continue with these concepts in the next chapter, with Hashem’s help.

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Translated from the original Hebrew shiur:

דע את תורתך 008

The so-called tefillin are the pair of boxes that are made up of leather and in the shade of color black. The tefillin are consist of some parchment scrolls from the Hebrew Bible of Torah. The pair of Tefillin is consist of two parchment scrolls, which are meant to put on the upper arm and in the head of a person. Each parchment scroll contains the three major components, which are the strap, the box, and the scrolls. The pair of Tefillin also considered as the most powerful type of mitzvah that a certain Jewish person can wear. Through placing a pair of tefillin in the head and in the upper arm of the Jewish people, it helps them to change their lives to give them better lives in the future.

The tefillin are considered as a very special and powerful box when you put it on your upper arms and head. This will help you to bind yourself to the other people. Phylacteries are also called as a replacement for the tefillin. The word phylacteries are coming from the Greek word phylakterion, which refers to the word safeguard. But there is a time that the Greek people misunderstood the meaning of tefillin and they describe it as a sacred amulet. But keep in mind that the tefillin are your key to have a stronger connection with God and it is not just a type of superstition.

What Does a Pair of Tefillin Looks Like?

The pair of the tefillin is placed in the traditional velvet bag that is only for tefillin. And the tefillin is still covered with plastic to keep it protected. The Hebrew Bible or the Torah stated that the Jewish individual especially the men are required to put a pair of tefillin in their upper arm and head during weekdays. This is usually made by many Jewish men to fulfill the needs and wants that they will read in the Torah in the verse of Deut. 6:8. The Deut. 6:8 states that “You shall bind them as a sign upon your hand, and they shall be for a reminder between your eyes.

What is Inside the Boxes?

The mitzvah of the tefillin has been stated in the Hebrew Bible or the Torah of the Jewish people. These different texts are inscribed in every parchment and are located into the mitzvah of the tefillin. The passages mentioned in the Hebrew Bible or the Torah are all about God’s unity. It will also discuss the things that God did for them to get out in the cruel nation, which is Egypt.

These things performed by God is being considered as a miracle by many Jewish people. The mitzvah in the tefillin also discusses how powerful God is, how God possesses powerful power to do all the things He wants to do in both the spiritual world and the physical world. In short words, the verses written in the Torah discusses our overall faith’s fundamentals.

What are these Texts?

The verses written in the mitzvah of the tefillin are the following;

Verses 1-2

The verse 1 and the verse two or the Exodus 13:1 – 10 or the Kades and the Exodus 13:11 – 16 or the Vehayah ki yeviaha describes the works of all the Jewish people to God, these duties such as to have knowledge about every obligation of the Jewish people to their God, remember and teach the commandments of God to the Jewish children.

Verse 3

The Deut. 6:4 – 9 or the Shema discusses that all the Jewish people should be united in the name of God. This verse also said the Jewish people to fear and give love to their God and also to their neighbors.

Verse 4

Deut. 11:13 – 21 or the Vehayah discusses to the assurance that God is giving to us. This assurance is just like a reward on following all the written commandments of God in the mitzvah of the Torah or the Hebrew Bible.

How is Tefillin Created

For the Jewish people be kosher following their law, the tefillin are in need to meet many different requirements. It will be best for you if you will consider the tefillin in the Torah or in the Hebrew Bible as one of the different machines that have spiritual purposes only. If one of the verses in the tefillin was out of place, then the whole work will not work as effective as what other people think.  

A sofer is the one who will write the parchment scrolls in the tefillin, and he is the one who is considered as a well -trained scribe. The parchment scrolls written in the tefillin are written through a reed or quill pen that has a blank ink. It is always important that the parchment scrolls be all handwritten. And it should be written by a sofer. The scribes written in the parchment scrolls are consists of different Hebrew characters. In every box of the tefillin, it contains 1594 Hebrew letters.  If the Hebrew letters written in the tefillin exceed at 1594 or lower than 1594 or written incorrectly, then the tefillin are considered as not valid.

Both the straps and the boxes of the tefillin is made up leather. This leather came from the kosher animals. There are four different areas that a certain head-tefillin contain. Each area of the tefillin consists of a single parchment scroll that has one out of the four Torah selections. The hand made tefillin consist of only one area; this area contains all the four Torah selections in just one parchment scroll. You will also see a Shin (ש) which is a Hebrew letter on the two sides of the head tefillin, the first one will have three different branches, and the last one will have the four different branches.

Who Wears Tefillin

Tefillin are usually worn by the Jewish men whose age are higher than 13 years old who consider by the Jewish people as the age of the bar mitzvah.

When does Tefillin Wear by Male Jewish

Through putting a tefillin on the head and in the upper arm of the male Jews during weekdays will surely fulfill the mitzvah. Jewish people usually wear their tefillin from daytime to night time. The Jewish people are also required to spell out the prayers for their God, for they believe that through reciting all their prayers, the blessings will come automatically.

But when do tefillin worn by the Jewish male person? It is during weekdays where Jewish people are doing the Shema prayers during the morning. Also, keep in mind that tefillin are not being worn by the Jewish people during the celebration of the Jewish holidays such as Sabbath and Chol Hamoed, this is according to some Jewish people that are knowledgeable enough about their cultures and traditions.

How to Wear Tefillin

If you want to wear the hand tefillin, you should place it either in your right arm if you are a lefty handed or in the left arm if you are right-handed, with its black leather box that was also placed in the bicep who face your heart. The other strap of the hand tefillin should also be placed around your right or left arms for about seven more times that will extend the string or fringe downward. There are also some customized placing of the coils around your head and upper arms. If you are also using the head tefillin, you should wear it like a crown over your head, you will also put the black leather box of the tefillin near your hairline, and it should be at the central area of your forehead.

What is the Reason of Wearing Tefillin

The mitzvahs in the tefillin contain the commandments of God for His Jewish people. Tzavta is the root word of the mitzvah that is also similar to the word connection. The mitzvah written in the tefillin will make a bond between the people who are doing the commandments of God and the God who are commanding His commandments to His people. Through that, it will create the tefillin as a powerful type of mitzvah. The Jewish people are being commanded by God to bind them together and be united to the Kingdom of God, which is the heaven.

Additionally, one of the four leather boxes of the tefillin is being placed on the upper arm of the Jewish male and should place against the heart of the male Jews so that it will always remind him the several commandments of God to His people. It is located against the heart of the male Jews so that it will seat to the emotions that the male Jewish feels, while the strap of the leather box must be surrounded around the hand and left arm of the Jewish male.

The remaining leather boxes of tefillin should also be located at the head of the male Jews and must be above his forehead. Through putting the tefillin on the head of the male Jews, it will just teach the wearer to give his life on servicing God in all the things that they feel, do and feel.

Importance of Wearing Tefillin

Wearing a single pair of tefillin is a very important not just for you as a single person, it will bring the person the protection he wants from the things that might harm him and also protect him from evil doings. That is the reason why Rabbi Menachem M. Schneerson started to have a campaign that will bring courage to the Jewish people either men or women to use a single pair of tefillin before the Six-Day War in the year of 1967 happen.

When you use tefillin, you are having a stronger connection to the fulfilling and infinite will of God and will always remind you to be a better individual every day. But as a Jewish person, you should also take the path which God already is taken. And if you do it successfully, I am sure that your future grandchildren will always willing to take your steps as well. The straps in the tefillin will not just give you a stronger connection with God, but it will also give you a chance on connecting to your people, future and your past.

What does the Word Commandments and Mitzvah Really Mean?

The two words commandments and mitzvah can be connected to the root word tzavsa, which means to bind or to connect. With this regards, the mitzvah in the tefillin acts as the binder or the connector between the Jewish people and their God. But the tefillin is just the paradigm of the mitzvahs, through that, the Jewish people will really connect or bind themselves to the Kingdom of God and to the presence of God. Tefillin literally mean as the total unity to the Lord Almighty.

The tefillin re very powerful to the lives of Jewish people to make their souls connected in the Lord. And scientifically, the tefillin are the one that has a connection with the acupuncture of needles that are being inserted to the people for them to be able to purify their thoughts and increase their spirituality. The two boxes of the tefillin refer to the ways on how the Jewish people will serve their God.

When they place the tefillin in their head, it means that it refers to the commandments of God and when they put the tefillin in their upper left arm, it will refer to the actions they will do to serve their God. When the Jewish people are wearing arm tefillin, it will just only mean that they are focusing on how to f=develop their strength and devotion to their God Almighty. When a Jewish person is wearing head tefillin, it will just only mean that they are focusing on the ideas on how to show their love to their God.

Arm tefillin should be located at the position opposite to the position of the heart, it will refer to the teachings that if your heart and mind aren’t synchronized, the decisions you will make will still be flat and half-hearted. It is very interesting that the head tefillin consist of four different areas and the arm tefillin only consist of a single parchment scroll in one area. Each type of tefillin has its own area and responsibilities.

From the Hebrew Bible of the Jewish people or the Torah, the head tefillin are similar to the word totafot, and the arm tefillin are similar to the word OT. The arm-tefillin and the head tefillin signify that the two different powers must work unitedly to deliver their service to God. We, people, are using our mental capacity to gather information about the services we can offer to our God, and we are in need to act according to our knowledge.

Why does Arm Tefillin Should be Put First?

The Jewish people are placing the arm tefillin instead of the head tefillin to let them know that committing and implementing certain action must be used first. This is because the Hebrew Bible or the Torah is not just theoretic writing but rather, Torah or the Hebrew Bible is a study that teaches the Jewish people that we are gathering ideas and knowledge for some intellectual purposes to fulfill their obligations to their God.

Wearing the Tefillin

Tefillin should only be worn by the Jewish people only when they are conducting a prayer during the morning every day. When conducting a prayer, there should be one representative of the Jewish people that will say the Shema prayer loudly. When a certain Jewish male is wearing a tallit, they should do the Shema prayer before putting the tefillin on.

If there are some instances that the Jewish people didn’t put their tefillin during the Shema prayer in the morning, they can do it again during day time or at the time before 6pm. Before the sun rises, it is the perfect time for the Jewish people to put their tefillin on. The tefillin must be kept and must not be worn by anybody during nighttime.

Even though the mitzvah of the tefillin can be worn by Jewish men all day long, they should not ever wear their tefillin after conducting the Shema prayer. This is only because a certain person must wear their tefillin if their body and soul are totally clean. Furthermore, it would be better for a certain male Jewish to avoid thinking unclean thoughts or act unclean doings while they are wearing the tefillin.

The person who is wearing the tefillin must only think about the goodness of God, it is because God’s name is written in the parchment scrolls of the tefillin. It is not easy to avoid thinking unclean thoughts and acting unclean actions, because of that, Jewish people are having difficulties in avoiding these things just to fulfill their obligations to their God.

Conclusion

If you are asking about the meaning of Passover and what it is all about, why the Jewish people celebrate this kind of Festival, how to observe the Passover festival, and all the things you need to know about the Passover festival, this article will give you all of the answers to your questions and many more.

Passover

Pesach is the Hebrew term for the word Passover. The Passover festival is a kind of festival that commemorates the Jewish people exodus from being the slaves in the land of the old Egypt. You can observe the Passover festival in Israel for 7 days and in Diaspora for about eight days. The Jewish people are celebrating this Passover festival from the day 15 up to day 20 of the Nissan, which is a Hebrew month. The Hebrew word of Passover, which is the Pesach, literally refers to the time when the Lord God passed over the Jewish people’s home during the time He sent the several plagues, which kill all the Egyptians that are first born. Furthermore, the Hebrew term Pesach also refers to the Paschal Lamb which is considered as the old Passover of the Jewish people.

Through removing all the leaven or the chametz, eating of Matzah by the Jewish people, having the Feast of Seder and reciting the prayers of the particular words for the prayers of the said festival. The Feasts of Seder is being conducted during the nightfall of the first night of the Passover Festival in the land of Israel and for the first two nights of celebrating the Passover Festival in the land of Diaspora.

Retelling the Exodus story that is based on Haggadah, the Afikoman, singing all the ancient prayers, commemorate the symbol of the Seder Feast, drink for about three to four glasses of wine and many more.

The Passover Festival is considered as forbidden because the Jewish people are in need to have their own things and to eat any products that are leavened such as pasta, pizza, cake, bread and many more. It is considered the Chametz as a prohibited doing for it is the haste of the Jewish people to have insufficient time to make them wait for the foods they have prepared because they already want to leave the cruel place of King Pharaoh as soon as possible. Instead of waiting for the bread they prepare to rise, they ate the unleavened bread and the matzah.

Overall, the Passover Festival is considered as the day when the Jewish people get their freedom from the cruel hands of King Pharaoh. The earth consists of billions of Jewish people that are being gathered all together to celebrate the evening of the Passover Festival, to tell and to relive the story of the redemption of the Jewish people based from the Exodus of Egypt.

April 19 to April 27 Are the Days When the Jewish People Celebrate the Passover Festival 2019

After the nightfall of Aril 19, 2019, the first Seder Feast will be celebrated by the Jewish people around the world. And after the nightfall of April 20, 2019, the second day of Sedar Feast will be done. The Passover Festival was celebrated by the Jewish people through eating matzahs such as the mayor or the bitter herbs and the unleavened bread. The duration of the Passover Festival in Diaspora is 8 days and 7 days in the land of the Israelites, which is Israel. It is strictly prohibited by the Jewish people to eat leaven bread during the celebration of the Passover Festival.

The Passover Story in a Nutshell

During the celebration of Passover celebration, the Jewish people are celebrating this celebration on how the power of God helped the Israelites or the Jewish people to get out in the cruel land which is Egypt. The Jewish people become the slaves of the cruel leader of Egypt which is Pharaoh. Moses is the representative of God. Our Lord God send 10 plagues to the people of Egypt to let the Jewish people be free from their hands and get back to their homeland, which is Jerusalem.

Arrival in Egypt

The children of Jacob want to get close to Joseph. That is why Jacob and his children plan to go to Egypt. Joseph was the second in the command to the King of Egypt which is Pharaoh, and through the ingenuity of Joseph, he was also able to save both the Jewish people and the Egyptians in the hands of King Pharaoh. And also, with the ingenuity of Joseph, he also saved the people from the countries near in Egypt from the death of famine. The children of Jacob rested in the Goshen city and were prospered creatively, and the numbers of the children of the children of Jacob grew more and more.

As long as the sons of Jacob are still alive, the Israelites will still have their respect and honor. But when Joseph passed away, “The new leader of Egypt arises, and he doesn’t have any idea about Joseph” that is someone of the opinions of the Egyptians, they are in need to pick a leader who doesn’t have any idea about the life of Joseph. Joseph said these words to his people where you can read in Exodus 1:8-10, “Behold the Children of Israel are more and mightier than we. Come, let us deal wisely with them; lest they multiply.”

Enslavement

The only way by the people of Egypt to deal with their problems with the Jewish people is to make the Jews as their slaves. The Jewish people who are in Egypt are being forced to do the works that can make their back break. They are being told to do a building where the treasures of the King Pharaoh will be stored. But the Jewish people are stronger than the Egyptians, their generations are continuously growing, t the eyes of the King Pharaoh that can create a threat to him. To end the threat that the King Pharaoh is experiencing from the Jewish people, the King Pharaoh called the two midwives who are Puah and Shifra, both of these midwives are Jewish people, the King Pharaoh commanded these two to kill all the newborn male babies of the Jewish women. He wants to end the development of the generation of the Jewish people. When Puah and Shifra denied doing what King Pharaoh told them, King Pharaoh told his people by the second time to throw all the male babies to the land of Nile. He wants to kill all the male babies of the Jewish women because his stargazers told him that the future King of the Jewish people will die by the water, and the King of Egypt wants to make the death of the future Jewish King be too early.

Moses’ Birth

Amram is a Levite and has a wife named Jocheved. Jocheved got pregnant and gave birth to the representative of God, which is Moses. Moses birth is three months early from the due date of Jocheved. Through that, Jocheved thinks that she is in need to hide his son from Amram. When Jochebed doesn’t have any ability to hide Moses anymore, she created a little cradle that is waterproofed and threw Moses to the lake of Nile. The sister of Moses, who is Miriam, see how her mother throws her brother in the lake of Nile through hiding in the bushes.

The daughter of the King Pharaoh takes a bath onto the lake of Nile when she saw the cradle of Moses floating on the lake. When she tried to open the cradle, she saw a sleeping male baby and knew that that male baby is the son of a Jewish family. But the compassion of hers to the baby arose and decided to take the Jewish baby to her home. And she thinks a name for the baby which is Moses. The name has the meaning of “he who was drawn from the water.”

The sister of Moses have an idea, and she thinks that it would be best if she or the daughter of King Pharaoh will look for the possible nurse that will take care of Moses. The daughter of King Pharaoh agreed to the idea of Miriam, and Miriam took the chance to hire Jocheved as the wet-nurse of the baby. When the Jewish baby turns into a male adult, he decided to go back to the place where King Pharaoh and his daughter live. The daughter of Pharaoh treats Moses as her own child.

Moses Is Appointed Leader

Moses wants to find out his brethren’s hardship, so he decided to leave the palace where he used to live. When he is leaving the palace, he saw a Hebrew person and an Egyptian who beat each other. And he saw with his two eyes how the Hebrew person killed the Egyptian. The second day of his journey, he saw two people, both are Jewish who are fighting as well; he tries to admonish the fight of the two, after that, the two Jews revealed his deed from the last couple of days. Through that, the young man decided to flee in the land of Midian. In place of Midian, he had rescued the daughters of Jethro and marry Zipporah- one of the daughters of Jethro. Moses also came to be the companion of the flocks of Jethro, his father in law. For the other time, the scenarios in Egypt worsen the days of the Israelites. The Israelites cry loudly because they believe that God will hear their pity voices.

When Moses is shepherding the flocks of his father in law, he saw the bushes in front of him burning, and through that, God appears on his front. God does that to give His instruction to him to go back to the palace of the King Pharaoh and say to him the words, “Let My people go, so that they may serve Me.” Moses can't answer what God said to him, and so, Aaron, the brother of Moses gave his answer to God on behalf of Moses. When Aaron and Moses flew in the palace of Pharaoh in Egypt, they took the opportunity to gather all the elder Israelites to give them the good news, which is to let them know that their redemption against King Pharaoh has arrived. The elder Israelites believed the news from Aaron and Moses, but King Pharaoh denied letting the Israelites be free from his hands. Thus he worsens the sufferings of the Israelites. King Pharaoh also adds the burden of the Hebrew people as his slaves. He told his Hebrew slaves to add the works of the Israelites on making the bricks on his palace. This time, the Israelites will go to their workplace to get the straws they needed to build the bricks by themselves, but they will still keep the same number of production of the bricks.

The companion of God, Moses can’t fight himself to pity his brethren, so he talks to God again saying these words, “Why have You done evil to this people?” God gave His promise to Moses that the redemption of the Israelites is in their own hands. God answered Moses with these words, "Now you shall see what I will do to Pharaoh; for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land."

By that time, God decided to let Moses see His reflection, with the “four expressions of redemption” promised by God to His people and to Moses, He said to Moses that with these, He will get His people from the cruel land of Egypt. He wants to get out His children from being the slaves of the King Pharaoh, He also wants to acquire and redeem His people and let His people live in Mount Sinai; by that, God promised to them that He will take all of his children to the place he promised for His children to become their eternal home.

The 10 Plagues

The two brothers, Aaron and Moses, are doing their best to let the King Pharaoh free the Israelites from his hands, for them to praise the Lord God, but the King Pharaoh continuously denied the favor of Aaron and Moses. Through that, the staff of Aaron became a snake and swallowed the sticks of the sorcerers of Egypt. But the King Pharaoh still denied the favor of the two brothers, which is to let all the Jewish people be free from his hands. And Moses also gave his warning to King Pharaoh and said that if the King didn’t let the Jewish people go for the second time, their God will smite the people in Egypt and also his place. But the imperviousness of the King Pharaoh remained. And by that, God started to give a couple of plagues in the Egyptian families. At the end of the plagues that God gave to the people of Egypt, the King Pharaoh promised the Jewish people that he will set the Israelites free from the cruel hands of him, but King Pharaoh still reneged and removed his affliction.

The lake of Nile was hit by Aaron, and the lake turns into the bloody one.

The several frog types overrun the place of the King Pharaoh.

The beasts and men of Egypt were infected by the lice, but Pharaoh remained stubborn through these four plagues.

The cities of Egypt were invaded by groups of different animals.

The domestic animals of the Egyptian were killed by the pestilence.

The people in Egypt were afflicted by the painful boil.

The combination of ice and fire became the devastating hail in the skies of Egypt, but still, King Pharaoh’s heart remained cold, and he said he will not ever give the freedom of the Israelites to them, by that, God talks to Moses again.

The Egyptians experienced lots of suffering caused by the plagues sent by God because of the King Pharaoh. The people of Egypt please King Pharaoh to give the freedom of the Jewish people. When Moses return to the palace of King Pharaoh to give the 8th plague, that King Pharaoh said to him these words, “You say that you want to go serve your G‑d? I'll let the men go, as long as the women and children stay behind.” And the answer to Moses is a big NO. He said that all of the Jewish people- whether men or women and their children must be free, as well the herds and cattle. But still, King Pharaoh denied to let the Jewish people go.

The two next plagues were sent by God in the land of Egypt.

The greenery and crops of the Egyptians were devoured by the swarm of locusts.

The land of Egypt has been covered by the palpable and thick darkness.

The Jewish people are being told to celebrate the Passover Offering to the Savior Lord God. The kids or the lamb are in need to be slaughtered, and their blood should be scattered on the front doors of the Israelites, for the Lord God pass to their houses when the time will come that He will call all the firstborn Egyptians. The Passover offering should have the meat that is roasted, and this offering will be eaten by the Jewish people altogether with matzah during the night of the offering with some bitter herbs and unleavened bread.

Then God sent His 10th plague in the land of Egypt which is the;

In the midnight time of the 15th day of the Nissan month, the firstborn Egyptians were all killed by the certain stroke happen.

The Exodus

Because of the death by all of the Egyptians that are firstborn breaks the cruelness and the resistance of the heart of Pharaoh and he is now the one who begged all the Israelites to go out on his land, Egypt. Through following the commandments of the Lord God, the Israelites were hastily departed; very hastily for them to have no more time to make their dough arises, and the unleavened bread is the only thing they take away when they leave the palace of King Pharaoh. But before the Jewish people finally left the land of Egypt, they ask a favor for their neighbors that are Egyptian to give them some silver, gold, and garments, this is their way on leaving the land of Egypt which is considered as a wealthy and healthy in materials nation.

The Israelites were told by God to celebrate the every year Exodus’ anniversary through vanishing all the leaven of their things within 7 days. The Israelites are being told as well to let their children know the redemption they made against the cruel King of Egypt, Pharaoh and also to eat the matzah.

After God allows His Israelites to depart themselves from leaving the land of Egypt, the King Pharaoh did his best to make the Children of Israel come back in Egypt to be his slave again, and the Children of Israel found themselves being trapped by the soldiers of King Pharaoh in the sea. The time of that, Moses talked to God and God told him to make his staff rise above the water, for the water to split into two for the Children of Israel go to the other part of the sea. And after all the Israelites passed the sea, it will close again, and the soldiers of King Pharaoh will be trapped in the middle of the sea. The winning smiles of the Israelites and Moses were drawn in their faces, and as to give their thanks to the Lord God, they sing the song of gratitude and praise.

Two Parts of Passover Festival

The last two days and the first two days of the celebration of the Festival of Passover are considered as the holidays celebrated by the Jewish people full-heartedly. The candles for the said festival is being lit during nighttime, and both of the holiday meals of the sumptuous and Kiddush holiday can be eaten by the Jewish people during daytime and nighttime. The Jewish people also don’t go to their workplace, don’t write, don’t drive or uses any of their mobile gadgets. The Jewish people are required to enjoy outdoor activities and to cook their own meals. The so-called Chol Hamoed is being held during the middle of the fourth day of celebrating the Festival of Passover. This is also considered as the intermediate days or the, where all of the work types are being permitted to be done by the Jewish workers.

No Chametz

For the Jewish people commemorate the day when the Israelites ate the unleavened bread they have prepared, they don’t eat it or even get the unleavened foods as their own. The Jewish people don’t eat the chametz during the middle say of the Passover Festival day until the holiday was ended. The Chametz foods refer to the foods that are leavened and are not be protected from the fermentation and leavening. The foods that are being considered as the chametz are the leavened pasta, cereal, cookies, grains, cakes and bread, and other alcoholic drinks. Furthermore, almost all of the foods that are being processed are being considered as chametz of leavened foods unless they were products that are certified.

Removing all the chametz foods inside the house of a certain Jewish family is considered a very intensive process. The Jewish families are conducting their general cleaning mission in their home at the time before the days of the Passover Festival. And the Jewish families will do the removing all of the chametz foods inside their house on the night before the day of the Festival of Passover. And the Jewish people are also required to burn all the chametz they found in their house the morning before the celebration of the Passover Festival. If the chametz that a certain Jewish family found in their house cannot be rid of, it can be purchased by the non-Jewish person if the owner wanted to. And the owner of the chametz can also purchase back the chametz to the non-Jewish person who bought it after the celebration of the Passover holiday.

Matzah

Instead of eating chametz, the Jewish people will prefer to eat matzah. Matzah is foods such as the unleavened flatbread. It is optional to eat the matzvah foods by the Jewish people during the whole day of celebrating the Passover Festival. The matzvah also has a part in the so-called mitzvah of the Jewish people.

The Jewish people will prefer to use the shmurah matzah that is made by hands and not a machine. This is because the Jewish people can ensure that the food they will eat is protected against the moisture that can get from the time it has been harvested.

The Seder Feast

The very central point of the Passover celebration is the so-called Seder Feast. You can observe this Seder during the first two nights of the Passover Festival. The Seder Feast is considered as the ritual packed type of feast and fifteen steps to orient a certain Jewish family. The following are the central parts of the Seder Feast;

Eating Matzah Foods

Eating Bitter Herbs - this is the time where the Jewish people will commemorate all the sacrifices and burdens that were experienced by the Children of Israel.

Recitation of Haggadah- Haggadah is one of the texts that will tell every detail of the Exodus story in the land of Egypt. The so-called Haggadah will require all the Jewish people to fulfill their responsibilities in the Bible for them to be able to retell the Exodus story to the children of the Jewish family during the Passover Holiday night. The retelling of the Exodus story will start if a certain Jewish kid will ask the four traditional questions to the Jewish parents.

A Passover Message

The Passover Festival is the time when the Jewish people will celebrate the biggest miracle scenarios that were experienced by the Jewish people from ancient times. But how will you achieve miracles? Let us use the matzah as the idea to your question. Unflavored and flat foods refer to humility. If a certain person has inflated egos, that person can experience the miracle that came from the divine energy that all people in this world have.

The Passover Process

The following are the fastest overview of the process done by the Passover Festival.

One Month Before the Festival of Passover

You are in need to learn and study the rules and regulations of the Passover. You are in need to start cleaning the inside and outside of your house. Inspect and get rid all of the chametz traces that you may find inside your house. Keep an eye to the area where the fermented drinks, chocolates and other foods that contain grains as its ingredients located. To make your general cleaning process easier, you may draw a list of the several rooms that your home contains and cross out each room that you have done the cleaning.

Implement all the before Passover rules and regulations in your home. These rules and regulations might be; there must have no food that is made up of grain can leave in the kitchen. And after eating some foods, the clothes of the person must be washed neatly, and the hands must be rinsed with clean water.  You can also store all your chametz foods or drinks you want to sell to the non-Jewish person in one area during the time of the Passover Festival. These areas can be your cabinet, closet, room in your basement or area in your kitchen, and other areas that can be secured and locked for the duration of the Passover Festival.

You are now ready to sell all of your chametz foods and drinks. But first, arrange it completely. Before selling it, you are in need to fill up a form and give it to the Rabbi of your place, this serves that you are giving your task of selling the chametz foods and drinks of yours before the celebration of the Passover Festival.

For the non-Jewish buyers, they are in need to buy the wine and the matzah before the time of the Passover celebration and place it in a certain area where it is protected from being connected to any food of chametz.

After the Celebration of Passover Festival

The religion of Judaism is one of the oldest in recorded history, dating back over 3500 years. If one is not Jewish (those who practice Judaism), there are some interesting facts that you may be completely unaware of. Considering this, here are five things you need to know about Judaism.

Their Artifacts are Known as Judaica

Any artifacts that are related to Jews, related to their culture, or used in ritualistic practices are known as Judaica. These objects are typically used because Jews believe that the use of alluring items in Mitzvah (practices that are a result of commandments) is a meritorious way of abiding by commandments. There are educational locations that have Judaica in their exhibitions for the public. One such location is the Defner Judaica Museum located in New York, USA.

The Tallit

The Tallit is a hand-woven garment that is worn by Jewish males. A decree by Publius Aelius Hardianus, the 14the Roman emperor who was known as being anti-Jewish, caused the Jews to forget the laws that govern the making of a tallit. To revive these laws, the tallit gadol and the tallit katan came into being. Neither of the two items meet all the stipulations of the original laws and so there is no such thing as a kosher tallit gadol, or a kosher tallit katan. Eventually, the original laws were rediscovered through research which allowed for the making on the accepted biblical tallit.

Judaism has an Equivalent of Denominations

Christianity is known for having various denominations which practice various aspects of the same basic religion differently. In a similar manner, Judaism has what are known as sects that also vary the basic religion of Judaism. These sects include:

Orthodox

Conservative

Reform

Reconstructionist

Karaite

Humanistic

Neolog

Haymanot

There are some Jews who do not accept terms like ‘denomination’ and ‘sect’ as they believe its meaning in Christianity is not translated well to Judaism.

Judaism is Inclusive to all

The Jewish faith acknowledges and accepts those who are non-Jewish. Not only are they encouraged to become Jewish, but they are also regarded as being as important as those who are Jewish. There are even a set of guiding principles that such persons are advised to live by, which, if done as instructed, can result in their inclusion and reward in the world that is to come.

Children are regarded as adults after a ceremony.

Boys and girls in Judaism are regarded as adults at 13 and 12 years old respectively. Once this ceremony has taken place which involves a public reading of the Torah by the children, a celebration takes place to commemorate the occasion. At this point a boy is known as a son of the Commandment or “Bar Mitzvah”, while a girl is known as a daughter of the commandment or a “Bat Mitzvah”.

Let’s examine why there cannot be pleasure without some degree of pain. Why must it be that way?

It is because man, by nature, is comprised of two opposing natures: activity, and non-activity. Pleasure feels like something active has happened, and pain feels like something is lacking, which is an absence of positive activity. Both of these aspects in man, activity and non-activity, are needed.

If a person would only know of pleasure, he would be like a man riding a horse missing one of the ropes; he will be only to whip the horse to move forward, but he has nothing to stop the horse from running.

Thus, there is no such thing as pleasure which has no pain in it. The degree of pain involved is what enables the pleasure to be stable. Even inner pleasure wouldn’t be good for a person if was endless. At some point, there has to be limitation to the pleasure, and this is accomplished through a degree of pain.

The degree of pain that is within all pleasure is needed for a person; as the Sages state, “It is forbidden for one to fill his mouth with laughter on this world.” One is allowed to laugh, but he cannot become filled too much with laughter. Even in the future, when we will be allowed to let our mouths be filled with laughter, it will still be somewhat limited.

Pleasure represents the concept of expansion, and pain is contraction. Both expansion and contraction are the two different aspects taking place all the time in Creation. Contraction is necessary so that proper limitations are ensured. If a person would have endless pleasure, whether it’s physical or spiritual, he would totally leave the limitations of his body and be divested of it.

This was the depth behind the punishment given to Nadav and Avihu. The holy Ohr HaChaim explains that they died out of their great love for Hashem, for they had entered an endless kind of spiritual bliss, which had no boundaries to it. Their souls expanded so much to the point that they were totally divested of body, because their body could not withstand the expansion.

As far as physical pleasure concerns, if there are no limitations on a person’s physical pleasure, there are a few problems created from this. First of all, being that a person needs limitations, breaking the limits will result in a feeling of rebelliousness, as the possuk says, “And Yeshurun got fat and kicked.” The nature of a person is that when he becomes too pampered from the pleasure, he loses a sense of authority over himself. Another problem with indulgence in physical pleasure is that it strengthens the body’s physicality, and in turn weakens a person from spirituality.

Therefore, it is necessary that there be certain limitations placed on pleasure, whether it’s spiritual or physical pleasure.

 One might ask, how do you clean a soiled tallit? It is crafted from wool and is often old and looks like it has never been cleaned.

Wool tallit needs to be cleaned hand preferably wash with the use of delicate soap such as the Woolite that is specially designed for subtle wool garments. Soak this for few hours or soak overnight then hand wash. Repeat this procedure if necessary.

The tallit can also be dry cleaned, but it may not be advisable to give tallit to a dry cleaning establishment in your area especially those that are not familiar with the tallitot. Most cleaners who are not situated in places with orthodox Jewish populations do not usually know how to deal and handle this and can result in damages.

More about Tallit Cleaning

Tzitzis Threads

Tallit worn mainly during morning prayers. Though this does not need to be cleaned more often, cleaning the tallit once at least every six months helps keep its top condition. Since the tallit contains plenty of knots and mostly made of wool, cleaning this in a washing machine isn’t advisable. Cleaning the tallit must be done with utmost care and with the use of gentle detergents.

The following are helpful tips on how to clean your tallit:

Clean the kitchen sink and fill this with cold water. If you have a larger tallit, consider using your bathtub instead.

Add about ½ cup of mild detergent into the cold water and give your tallit some stir.

Put your tallit in the kitchen sink and submerge it completely. Allow it to sit for about 3 to 4 hours.

Wash tallit using your hands and if you notice some stains, rub over these stains gently using your fingers. Avoid using the brush in scrubbing away those stains. This can damage the tallit fabric.

Drain the water from the kitchen sink and then rinse the soaps off your tallit with cold, clean water from the faucet.

Tallit and Tallit Katan Washing and Care Guide

Upon following these steps, you can now wring your tallit, hang it and allow it to dry. Using the dryer can cause damage on the Tzitzit’s knots. Therefore, it would be best to use the clothesline and allow your tallit to dry naturally. In cleaning, you will need mild detergent and of course water.

Your tallit can also be dry-cleaned. In case your dry cleaner is not Jewish, there is a possibility that your prayer shawl gets damaged during the process so choose someone you can trust in this work.

Chuppah, also known as chupah, chuppa, or huppah, pertains to the canopy in which Jewish couple stands during their wedding ceremony. This consists of sheet, cloth or a tallit at times supported and stretched over 4 poles. Sometimes, Chuppah Tallit is held up manually by the attendants to the wedding ceremony. Chuppah also symbolizes the home in which the couple will ideally build together.

Chuppah Tallit

In a much more general sense, this refers to the process in which nesuin, the second stage of the Jewish marriage is carried out. The traditional Chuppah, most especially in the Orthodox Judaism suggest that there should be an open sky above the tallit chupah though this is not mandatory among the Sephardic communities.  

In case a wedding ceremony is held indoors, there are instances that special opening is needed to open and mark the beginning of the ceremony. Numerous Hasidim prefer to do the entire wedding ceremony outdoors. It has also been said that the ancestors of the couple are also present during the chuppah ceremony.

What Huppah or Chuppah Symbolizes

Big Tallit

This bridal canopy can be viewed as a multi-faceted symbol. It’s a garment, a bed covering and a home. The openness recalls the biblical tent of Abraham, a known paradigm of hospitality who opt to keep his tents open on all the sides so visitors can feel they are welcome.

Chuppah Tallit -An Important Part of Jewish Traditional Wedding

Under chuppah, the tallit is commonly used during a traditional Jewish wedding.  There’s an attractive ancient Jewish custom wherein the tallit of the groom is placed over the couple’s head during chuppah while the Seven Blessings or Sheva Brachot are recited.

The Sephardic and German Jews retained this custom, and modern coups are reviving such custom at chuppah. In numerous Sephardic weddings, the groom wraps himself in tallit and is presented as a gift by his bride under the chuppah. It’s then held over by the groom and the bride by some eligible bachelors. There are instances that full-size tallit is put over chuppah or this serves as chuppah itself.

One of the most prevalent Jewish customs is for kallah to purchase her chassan and first tallit ahead of chuppah and give this to him before the wedding day. The tallit symbolizes that he’s bound to her bride to the exclusion of other women.

Chuppah Tallit-Traditional

This can be a white wool classic with a range of Jewish tzitzit options. This is also a quality challit for the discerning groom.

Chuppah Tallit-Customized

There are options for customization. Special atara is usually added to tallit for the groom. There are wide selections of atara to choose from. You can also refer to tzitzit helpful guide before you make final decisions.

Chuppah Tallit-Handwoven

There is this one of a kind custom tallit beautifully and lovingly crafted by expert weavers Weaving Creation in Negev Old City Jerusalem and Gabrieli in Rechovot. The Chuppah Tallit sets beyond control.

Numerous religions worship gods. For Jewish men and women, worship is not all about receiving blessings but also giving praise and thanks to God. They do this by praying. When reciting their prayers, there is also a special garment that they wear.

When to Wear Tallit

It is a widely known fact that Tallit is being worn by adult Jewish men during prayer services on holidays, on Shabbat or during a particular week ad that Tallit Katan is worn the entire day. Nevertheless, there are instances when Tallit is worn like a wedding or Bris.

The following is an essential overview of the main lifecycle events when Tallit is mainly worn:

Wedding  

While the usual Ashkenaz tradition is to not wearing Tallit during a wedding celebration; this is a widely accepted practice among the German, Yemenite and Sephardic communities. Nevertheless, numerous Ashkenazi Jews will make use of Chuppah itself. It’s also imperative to note that the only person wears a Tallit should be the groom, and it’s just for the duration of Chuppah wedding ceremonies. The Tallit is often put on the groom once he stepped under Chuppah. Based on Sephardic traditions, the groom also covers his wife with Tallit.

Bris

Since the circumcision, Bris or Brit Milah is commonly performed immediately after the morning prayer service referred to as Shacharit, this is an accepted tradition wherein the father of the baby and Mohel, the surgeon executing the Bris wear their Teffilin and Tallilot. In some particular communities, Sandak is the person holding the baby during Brit and also wears a Tallit.

Bar Mitzvah

There’s a wide range of customs concerning Tallit and Bar Mitzvah ceremony. Nevertheless, the all-encompassing custom covers a boy wearing a Tallit minimally when he reads from Torah as well as Haftara. Based on Ashkenazi tradition boys don’t start wearing Tallit regularly until the time he is married.

Therefore he will wear Tallit when he’s called to the Torah. Based on Yemenite, Sephardic and German traditions, a Bar Mitzvah boy starts to wear his tallit at a younger age, but this is his very first time wearing tallit upon making a blessing.

Other Occasions

There are more other occasions when Tallit is being worn. In numerous non-orthodox communities, a woman will start wearing Tallit right after her Bat Mitzvah in a similar way that men start, and the boys begin wearing the Tallitot after the Bat Mitzvah.  

Another event when tallit can be worn is during burial. The person who passed away is also buried in his Tallit. It needs to be noted that in a funeral, Tallilot and Tzitzit aren’t worn in a very obvious manner.

Wearing the Tzitzit at Night

Aside from the wide range of occasions when tzitzit are worn, this can also be worn at night and even during sleeping, but as a wearer, you are advised to be careful when wearing this at night.

There are certain reasons for this act or practice. There have been opinions from many different individuals expressing that a person can fulfill the mitzvah of the tzitzit at night when he wears the designated day clothing or garment. I woke up after the daylight, and one needs to fulfill the mitzvah of the tzitzit in the morning hours that have elapsed before awakening. Based on Kabbalah, tzitzit afford a certain measure of protection to the wearer even if it’s after dark.

If a person wears tzitzit at night while sleeping, it would be best to opt for the night tzitzit. But then, if one opt to wear same tzitzit pair day and night, reciting the blessing on tzitzit can be a bit challenging for the new mitzvah isn’t being performed. It’s a continuation of the mitzvah for a day beforehand.

But when putting a different pair of tzitzit during the morning, there will be no problem saying a blessing on the newest pair and new mitzvah. 

In Hebrew, Netilat Yadayim means washing of hands. This is the practice of washing a person’s hand before eating Challah. The Challah is the fundamental human food and also one of the reasons for being special commandment of doing it.

If you think that hand washing is just a mere hygienic practice, think again. In Jewish custom, this is not the case. This practice is required before taking a meal wherein bread is usually served. Hand washing practice is the mainstay in the religious Jewish world and more than beyond the usual dining table.

The Netilat Yadayim is a hand washing ritual done upon waking up in the morning and before eating bread. Mayim Achronim and Netilat Yadayim are similar rituals in the Judaism of hand-washing. However, there is a minor difference between these two, and these include action and time of fulfilling and after which, Mayim Achronim is performed.  

The custom of hand-washing in the Yiddish speaking communities is widely known “negel Vasser” , which signifies "nail water." Washing subsequently after eating bread and also before Birkat Hamazon is called Mayim achronim, which signifies "after waters," to be blessed and holy.

In Judaism, the root of hand washing can be found in the book of Exodus 17-21, Temple sacrifices and services:

Netilat Yadayim

“And the Lord spoke to Moses, saying, "You shall also make a basin of bronze, and its pedestal also of bronze, to wash with; and you shall put it between the Tent of Meeting and the altar, and you shall put water in it. For Aaron and his sons shall wash there their hands and their feet. When they go into the Tent of Meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire to the Lord. So they shall wash their hands and their feet, that they die not; and it shall be a statute forever to them, to him and to his seed throughout their generations."

The directions for the basin that need to be set up for the ritual washing of the hands and the feet of the priest is the first one mentioned in practice. In the above verses, failure to hand wash is linked with the possibility of death.  This is the reason behind some individuals believing that the son of Aaron died in Leviticus 10.

Upon destroying the Temple, there is somewhat a change in the vital focus of hand washing. Without ritual objects as well as processes of sacrifices and these sacrifices,  the priest was no longer able to wash his hands.

It is gotten from this segment that hand washing is a means of purifying ourselves and expelling detestable evil spirits from our fingers before petition or prayer and then lifting our hands 'Netilat Yadayim' profoundly, as what the High priests did in Jerusalem Temple.

There are a many different ways where the Jewish law requires hand washing. These ways might include:

after napping or sleeping

upon leaving the cemetery

after going into the bathroom

before a meal, when bread are involved

after a meal when Salt of Sodum was used

Steps to Properly Washing Hands

Do this just before eating meal with bread or matzah (the Halachah likewise requires washing before cake, if it is eaten as a full meal). Bread is viewed as staple food among all foods. Potatoes simply missed the boat.

This might sound strange, however, before washing the hands, make certain that they’re perfectly clean and are free of whatever will block the water from reaching your hands’ entire surface. It’s a profound ordeal or an essential spiritual experience, you will recall beyond Pasteur.

Remove your ring unless you’ve never removed them and in which case they’re considered part of your hands.

Fill a glass with water and then pour twice in your right hand. You will then need to repeat this in your left hand. The Chabad custom often includes pouring multiple times on every hand. Ensure that the water will cover your whole hand until your wrist bone with every pour. Separate your fingers

Allow the water slightly in the middle of them.  Upon washing, lift your hands in chest-high and recite the following blessings:

Favored are you, Lord our God, King of the universe, who has blessed us with His decrees, and told us concerning the washing of the hands.

Blessed are you, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us concerning the washing of the hands.

(Baruch atah A-donay, Elo-heinu Melech Ha'Olam, asher kideshanu bemitzvotav vetzivanu al netilat yadayim.)

You can only say this if you plan to eat 1.3 ounce of bread.

Rub your hands and afterward dry them. Be mindful so as not to talk or get associated with anything else until you have recited the blessings in your bread and you swallowed some as well.

In case you plan to take some washroom break during a meal or soil your hands, you have to wash once more and this time, without a gift or blessing.

Mayim achronim includes its very own "how to," which is less required than the regular hand-washing. For most kinds of hand washing, including hand-washing before a meal where you will be eating bread, you will need to follow these steps:

Ensure that your hands are perfectly clean. This appears to be counterproductive, however, recall that netilyat yadayim(hand- washing) isn't about neatness, yet about custom and ritual.

Fill the washing container with enough water for both of your hands. In case you are a left-handed, start with your left hand. If right-handed, begin with the right hand.

Pour water twice into your dominant hand and after that twice on the other hand. Some pour multiple times. Ensure the water will cover your whole hand to the wrist with every pour and then separate your fingers, so water touches your hand entirely.

Upon washing, you better grab a clean towel and as you tend to keep your hands dry, recite the bracha or the blessing) “Baruch atah Adonai, Elohenu Melech Ha'Olam, asher kideshanu b'mitzvotav, vetzivanu al netilat yadayim.”   In English, this is translated as: “Blessed are you Lord, our God, King of the universe, who has purified us with His precepts and told us in regards to the washing of the hands.”

Hand-Washing ceremonies and rituals don't concentrate on being clean, but rather making a person more purified and holy. These distinctive and meaningful rituals should be performed several times per day and are proven to be intrinsic parts of the Jewish tradition separating the earthly from sacred through washing.  It’s your choice as to how many and the events you wish to perform the Netilat Yadayim and the Mayim Achronim.

Your table is considered your altar and you’re the High Priest. Those plates of delightful morsels before you, this is called sacrifice. You will do the hand-washing rituals, utter a blessing on the foods and dig in to heighten all those proteins and carbs and turn them into a divine spiritual experience.

Tallit pertains to a traditional fringe garment worn by the religious Jews. Tallit is known for its unique knotted and twined fringes widely known as the tzitzit which is attached to the tallit’s four corners. The cloth is known as “begged” and usually crafted from cotton or wool though silk is sometimes utilized for the tallit gadol.

Tallit and Tallit Katan Washing and Care Guide

This term in an extent is ambiguous and can pertain either to tallit katan or small tallit item which can be worn under or over clothing referred to as the tzitzit or tallit gadol or big tallit, the prayer shawl worn by Jews during Shacharit or morning prayers. This can also be worn during the entire prayers on the Yom Kippur.  

Washing and Care Guide of Tallit and Tallit Katan

If you are wondering why every Tallit appears worn out, well that is because it is seriously challenging to clean the Tallit due to the risk of unraveling of Tzitzit strings and the fringes and knots becoming tan gled in the sides. Cleaning the Tallit is essential, but many would agree that giving it a dry cleaning service more often might result in a Tallit that no longer looks like a real Tallit.

So here’s a guide for those who wanted to ensure that their Tallit and their Tallit Kattan are kept clean and looking brand new.

Instructions for Proper Care and Tallit Washing

Big Tallit

When cleaning regular Tallit, it’s imperative to know the materials used. In the case of regular Tallit that is used by the Orthodox Jews, the materials are not an issue because it’s always wool. The Tallitot can be washed following a simple cycle of dry cleaning preferably within a particular type of bag to avoid unraveling of knots and strings. Nevertheless, in the case of the modern Tallitot like those made from Acrylan or organza or silk, there are essentially non-traditional materials used which can be easily ruined if not cleaned through special cycle.

Therefore, the ideal thing to do is taking the Tallit to a trusted dry cleaner, preferably to a cleaner trained and experienced cleaner who knows exactly how to clean the Tallitot. It’s not recommended that Tallit that contains water-based decorations like the silk Tallitot by Rikmat Elimelech or Yair Emmanuel should be dry cleaned because the paint may fade. So if your Tallit has Tekhelet Strings in the corners, it’s also not suggested that Tallit is placed in a dry cleaner, or be soaked as color might fade and it can dissipate altogether.

If you choose to clean by hand, you need to follow these steps:

Fill your skink with clean, warm water and mild detergent. Don’t use bleach because this can destroy the Tallit’s striped pattern. The Woolite detergent can be your best option

Soak the Tallit in soapy water for a few hours

Wash Tallit under running water, make sure to rinse it well

Dry your Tallit in a flat surface so it won’t suffer damage or shrink

Instructions for Washing Tallit Katan Properly

man puts on tefillin

Though it’s possible just to stick the Tallit Katan inside the sealable mesh bag then toss it in the washer in a gentle cycle. Many individuals still choose to wash their Tallit Katan by hands. The instructions are the same as the ones mentioned above also works on regularly-sized Tallit.

Whether you chose to handwash or if possible through a dry cleaning service, the proper ways of washing your Tallit and Tallit Katan must be followed. By doing so, you can rest assured that your Tallit and Tallit Katan are kept clean, fresh and on top condition.  You can also search for more helpful information online focusing on washing and cleaning Tallit and Tallit Katan properly.

https://www.youtube.com/watch?v=pnv_Wij3x6E