Shalom Friends;
Our Pesach vort is being sponsored by Avraham and Miriam Deutsch of Efrat dedicated Lillui Nismas for Avraham’s Father: Mordechai ben Avraham Aba and Sara, for his Mother, Sara Rotza bat Tzion bat Avraham Yaakov and Chaya Leah and dedicated for the safety of the Chayalim, as well as for the good health and security of kol Am Yisrael. To Mishpochat Deutsch, many thanks for your sponsorship, and your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShavua.
Please forward to your relatives and friends and encourage them to subscribe, and hopefully to sponsor a Parshat HaShavua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
Subscribe to the Israel and the Sin of Expulsion blog, to ask questions or to sponsor a Parsha Vort at: olehchadash@yahoo.com
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Each year, for now thirty-one years, and the twenty-eighth Pesach in Eretz Yisrael, this author has emailed this rendition of Dayenu quoted from the book “Dear Brothers” by former Arutz Sheva columnist Haggai Segal, as it has become tradition with me from prior to my Aliyah.
Each year, this author tries to touch on factors, insights and lessons, learned or needing relearning, which affect the state of B’nei Yisrael — right here and right now.
This year’s Pesach vort is written as Israel approaches it’s 78th year of modern-day nationhood and as the catastrophic terrorist, barbarious invasion War of Simchat Torah — 7 October continues, amidst the current so-called “ceasefire” where the president of the United States sanctioned (adjective: authorized, approved, or allowed, officially or formally ratified or confirmed) a division of Gaza where Israel controls roughly half of Gaza, including that which is close to the border, with Hamas basically holding the rest. Our heroic Chayalim continue to stand prepared to battle the terrorists of Hamas, Islamic Jihad, their other terrorist buddies as they attempt to emerge from tunnels in the Israeli-held parts of Gaza.
As of compilation of this Pesach vort, we all watch the joint American-Israeli attack on the benefactors of the animalistic mass murderers — the Iranian Mullahs and the Iranian IRGC which B’Ezrat Hashem will result in regime change in Iran which will choke to death Hamas, Islamic Jihad, Hezbollah and all the terror beneficiaries of Iranian aid and support — both regarding their proximity to Israel, and regarding their international tentacles which threaten both the United States and Jews worldwide.
As we approach Pesach 5786, it seems to this author that this quoted rendition of “Dayenu” continues, as vital now as it was in the first year that I emailed this vort out or, for that matter, as vital as when it was quoted in Segal’s compilation of the book in its copyright year 1988.
In the Book “Dear Brothers”, the story is told how Pesach 5728 (1968) was approaching, the year following Israel’s great victories in the Six-Day War, when the first group of Pioneers endeavored to establish themselves in Hevron in the year following. Among this group were Rabbis Haim Druckman, Eliezer Waldman, Moshe Levinger, Shlomo Aviner and others.
We pick up the story as the participants, “Sixty people sat down to that historical first Seder…” in Hevron:
“Another participant was the author Moshe Shamir, formerly affiliated with the leftist Hashomer Hatzair (the Young Guard). As he did with each of the celebrants during the Seder, Rabbi Druckman asked Shamir to make some comments appropriate to the festival. The others braced themselves for the minor unpleasantness that was sure to result…”
But at every Seder since then; other guests have repeated the Drosh that Moshe Shamir delivered that first Passover Seder in Chevron and so I try to give it over each year to my friends and relatives on Pesach via the Internet and at the Seder:
“The fourteen verses in the song Dayenu (It would have sufficed) have drawn the attention of the commentators throughout the ages. Why should we imply that we could forgo even one of the gifts given to us by Hashem three thousand years ago? How would we have gotten along at all without every one of them? The truth is that this part of the Haggadah has only one aim: to teach us how each and every generation of Jews tends to settle for the achievements of the past, to settle for what its forefathers had accomplished — and to rest on its laurels, with no aspiration for anything not achieved thus far. We, too, right here have that same tendency to say Dayenu — ‘It would have sufficed for us.’ The State of Israel? Dayenu. Unified Jerusalem and liberated Hevron? Dayenu. Wasn’t it just last year at the Seder [before the 6-day War — MB] that we said, ‘If Hashem had given us Israel but had not given us Jerusalem and Hevron — dayenu? That’s why we’ve got to know that we’ll be facing many more ‘dayenus’ until we reach full redemption.”
The book recounts that Rabbi Druckman stood up and kissed Shamir’s forehead.
At this time in our history, we, Am Yisrael can no longer afford to, as Segal quotes from the short talk of Moshe Shamir, “settle for what our forefathers had accomplished [including our immediate modern-day brethren who fought courageously and victoriously to bring about contemporary Medinat Yisrael and subsequent Milchemtah shel Torah] — and to rest on their laurels,” while kicking the terrorism can down the road leaving any of these barbaric animals living to again strike, kill and persecute more Jews.
In keeping with the ongoing themes of Pesach vorts through the years, this year’s vort will discuss two of what seem to be under-rated, hardly talked about aspects of the Pesach Seder: the relationships between men wearing Kittels at the Seder, the presence of Charoset on the Seder plate and Our ongoing struggle for spiritual freedom, national sovereignty and Avodah Hashem.
Rabbi Yitzchak Sender provides insights on both the mens’ Kittels, Charoset and the Pesach Seder in his Sefer “The Commentator’s Haggadah” beginning with the insights regarding the Kittel, followed by insights regarding Charoset (pages 22 – 23, 27 – 29) :
Regarding Men’s Kittel:
The Ramah [Rabbi Sender citing Orach Chayim 610: 4] suggests two reasons for the custom of wearing a Kittel on Yom Kippur. The Kittel resembles a shroud, symbolizing the solemnity of the day. In addition, it resembles the garment of an angel. On Yom Kippur, the Jews, like the angels, are totally immersed in spirituality. Both of these reasons also apply to the Seder Night. On that night, we comport [verb (used with object): to bear or conduct (oneself); behave] ourselves in royal fashion and in joyful celebration. Lest we get carried away, we must remind ourselves of the seriousness of the occasion. Even though it is a joyous event, it is, at the same time a solemn one. It is a time we set aside for the education of our children, a unique opportunity to instill in them a Torah perspective.
[In fact, all aspects of the Seder, including] all items which are displayed on the Sefer Plate, are intended to elicit [verb (used with object): to draw or bring out or forth; educe; evoke] a question from curious children, and they represent the central Mitzvot of the Seder Night.
Yom Kippur was the only day of the year when the Kohen Gadol… was permitted to enter the… Kadosh HaKadoshim. There he reached spiritual heights unattainable during the rest of the year. Similarly, on the Seder Night, we should also aspire to reach previously unattainable spiritual heights.
Why was the Kittel the most suitable garment for the Jew to wear when performing this Avodah: Because white, states the Talmud, is the simplest, purest color, since it is not mixed with any other color. The Yetziyot Mitzrayim was effected solely because it was Hashem’s will that the Jews be redeemed and not because of the merits of the Jews themselves. The white Kittel alludes to this idea.
B’nei Yissaschar suggests a further reason for this custom. Chazal say that one of the reasons the Jews deserved early redemption was because they kept their distinctive Jewish dress, rather than adopting Egyptian fashion. The Jew… reminds himself of his uniqueness by wearing the distinctive garment of the Jew — the Kittel — on the Seder Night.
The Belzer Rebbe once explained that when Avraham’s servant, Eliezer went to find a bride for Yitzchak, he took… clothing with him. …Why did he take clothing?… The answer given is that Eliezer took the the garments… to show the prospective bride the distinctive clothing worn by members of Avraham’s household; clothing that was modest and was dictated by Halacha. This reinforces the idea that even in the clothing he wears, the Jew is unique.
Regarding Charoset:
The Mishna [Rabbi Sender citing Pesachim 114a] cites two opinions regarding Charoset. The first of these is that Charoset is not a Mitzvah. Its purpose… was to serve as an antiseptic which would dilute the poisonous effects of the maror. Rav Elazar Ben Zadok, however, is of the opinion that Charoset is in fact a Mitzvah. The Rambam, in his commentary on this Mishna, writes that since, according to Rav Elazar Ben Zadok, Charoset is a Mitzvah, one should recite the following Bracha over it: “Al Achilat Charoset.” Yet he points out that the Halacha is not in accordance with the opinion of Rav Elazar Ben Zadok, and therefore one is not obligated to recite such a Bracha.
Even so, the Rambam states [Rabbi Sender citing Hilchot Chametz U’Matzah 7:11] that Charoset is a Mitzvah of Rabbinic origin. It serves as a commemoration of the mortar which the Jewish slaves produced in Mitzrayim.
We can explain the Mitzvah of Charoset by elaborating on an insight of the Ragachover Gaon. He tells us that the Rambam is of the opinion that the Matzah as well as the maror should be dipped in the Charoset. When we combine the Mitzvah of the Matzah… which is a symbol of slavery, with the Charoset, which is also a symbol of slavery, we have a combination which serves as a complete symbol… of slavery — of avodat.
…There is a Mitzvah to speak of the Matzah and the maror. Therefore, when we combine these two symbols with that of the Charoset, we have a complete symbol of slavery and we adequately fulfill the Mitzvah of Sippur Matzah and maror when we speak about them. Thus the Ragachover contends that the Mitzvah of Charoset consists in its being combined with Matzah and maror to complete the symbol of slavery. Since we are not required to eat the Charoset, we do not make a Bracha, and we place the Charoset on the Seder plate, not for the purpose of display, but rather to complete the theme of the Seder Night — the bitterness of slavery.
“The Measure for Measure Haggadah,” translated by Rabbi Yonatan Pachas, with additional insights and explanations by Aharon Yehoshua Pessin describes the fruits of the Charoset, its significance and how it is made (pages 52 – 53) :
Charoset is made from the fruits to which the Jews are compared in the Song of Songs [e.g. apples, figs, walnuts, pomegranates, almonds, etc.]. Ginger and cinnamon sticks are also used, reminiscent of the straw with which the Jews made bricks. Some say these spices should not be ground, though others coarsely grind them. [“The Measure for Measure Haggadah” citing Shoneh Halachot 473:22]
The Charoset must be thick, in commemoration of the brick mortar, before wine vinegar or red wine [in commemoration of blood] is added to soften it. Liquid should not be added on Shabbos, however, if one forgot, one should make the Charoset semifluid, mixing it with a finger and not a spoon. [“The Measure for Measure Haggadah” citing Shoneh Halachot 473:23]
The Sefer “Inspiration and Insight,” Volume 2 — Discourses on the Holidays and Other Themes, by the Manchester Rosh Yeshiva, Rabbi Yehudah Zev Segal, z”l (pages 40 – 43, 46) provides a lesson for our time, in a poignant glimpse at Am Yisrael at the Sea of Reeds where the mindset of slavery and fear persisted, seemingly keeping some from reaching spiritual heights in the moment:
As the people continued their joyous Yetziyot Mitzrayim, at least some of them suffered a lapse of Emunah. When the Jews neared the Sea of Reeds, they were overtaken by Pharaoh and his army.
It is difficult to comprehend how a people who witnessed “signs and wonders in the land of the offspring of Cham [Rabbi Segal citing, from the Ma’ariv tefillah, the word “Mitzrayim,” a son of Cham — son of No’ach] could shortly thereafter demand of their redeemer, “What have you done to us?” Ramban comments that it seems that the same people who demonstrated faith in crying out in prayer to Hashem could, in the next moment, reject all of the wonders that He had performed and declare, “It is better for us to serve in Mitzrayim. Ramban, therefore, takes the approach that as the Jews stood facing the sea, they were divided in their faith. One group clung to Hashem and turned to him in prayer, while another [group] denied the wonders which they had seen and the prophesies they had been told. It is concerning this second group that scripture states [Rabbi Segal citing Tehillim 106:7] : “They rebelled by the sea, at the Sea of Reeds.”
We must conclude that witnessing awesome miracles and attaining great spiritual heights is not a gaurantee that one will not fall prey to base desires and inclinations. Such is the power of the yetzer hara.
Thus, life is essentially a never-ending battle to distinguish right from wrong and act accordingly…. As Rashi comments,… “its desire” — [its, refers to] sin, meaning the yetzer hara, which forever desires to cause one to stumble.
The Torah’s narrative of the Yetziyot Mitzrayim teaches us an important lesson regarding the tests of life, namely, that the tests we face reflect our spiritual and emotional abilities and potential. Never are we presented with a test that we cannot overcome.
While this task is not an easy one, we are assured by Chazal that “One who seeks to purify himself will be granted Heavenly assistance.” [Rabbi Segal citing Shabbos 104a] We must take… the first step, and then Hashem will guide us along the path to success.
While we remember and commemorate both the slavery, as symbolized by the Charoset — the mortar for the quota of brinks, along with the Matzah and maror, we also feel, as in “Be There,” both the joy and simcha of the Yetziyot Mitzrayim, and the Kittel which symbolizes the Kedusha and solemnity of the Seder Night. We, Am Yisrael, as Moshe Shamir said at that first Seder in Chevron, “we cannot settle for what our forefathers had accomplished — and to rest on its laurels…” In our days, we can’t just sit, status quo, regarding the current situation of a divided Gaza with Hamas, and their terror companions still maintaining and recruiting more terrorists and gaining more weaponry on order to attempt further “7 Octobers.” Nor can we tolerate terror units arming against us in Arab towns in Yehuda and the Shomron, or in illegal buildings in the Negev, and more.
May our government and military bring about the total and complete, Final and Decisive victory over Hamas, their 7 October so-called “civilians(sic)” collaborators and the entire terror cabal, B’Yad Hashem, and become Totally self-sufficient as to manufacture of military equipment and aircraft, weaponry, munitions — heavy munitions, as well as showing independence of actions responding to any threat, regardless of so-called “super powers.”
May we see, from here on, that border guard personnel at all points of possible danger are listened to and treated with respect and dignity. May we see, with Operation Lion’s Roar — the joint action by our Chayalim and the United States against the Mullahs of what has been the Islamic Caliphate dictatorship controlling Iran, that Islam and its barbarous terrorist tentacles of Hamas, Islamic Jihad, Hezbollah, as well as Qatar, Turkey and Pakistan and all who seek war against the Jews be totally eradicated, both in Israel’s neighborhood, as well as internationally, B’Ezrat Hashem. May we see a government of Israel secure in it’s foremost service of, and emunah in HaKadosh Borchu, B’Ezrat Hashem! And may we see the restoration of true unity within Am Yisrael. May these words come to fruition B’Ezrat Hashem.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently re-settled in Gush Katif, once the IDF, by the Yad Hashem, destructs and eradicates the wild beasts of Hamas, Islamic Jihad, Hezbollah, all other terror entities, and if necessary Iran, and that our brethren be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, as well as the buildings of Yishuv Elchanan, all at total government expense. May our Chayalim return from battle unharmed — physically, mentally and spiritually and may all of the remaining hostages brutally taken by the wild beasts of Hamas be liberated and brought home to their families. Baruch Hashem that our dear brother Jonathan Pollard is now in his sixth year at home in Eretz Yisrael and continues in a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, the recent recovery of the remains of Tzvi Feldman as well as the recoveries of the remains of Oron Shaul and Hadar Goldin from the Gaza War of ten years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Chag Kosher V’Some’ach!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
Moshe is available for editing of English language documents, articles, manuscripts and more. Please be in contact with him at olehchadash@yahoo.com for your English language needs.
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