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Tzav / PesachPublished: 25/Mar/10 |
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World Mizrachi wishes you and your families a Chag Pesach Kasher veSameach
Parshat Tzav
Rabbi Berel Wein
Judaism does not view service of God or of other humans as being a purely voluntary exercise. In fact Judaism follows a regimen of obligations and commands. Any system that requires discipline and continued commitment is built on the giving and acceptance of commands. Every efficient army or commercial enterprise in the world is based upon a command structure.
Thus it is axiomatic that the Torah uses the word “tzav” – command – when describing Moshe’s instructions to Aharon in assuming his now new role as the High Priest of Israel. Though Judaism allows great latitude for individual talents and creativity to be expressed, there is always a basic framework of commands and laws within which this talent and creativity is to be channeled.
The blessings that Jews pronounce before the performance of a mitzvah all state that the Lord has commanded us – “v’tizvanu” – to perform this holy act. We bow to God’s will and to the discipline of Torah in our performance of the rituals of Judaism.
We currently live in a society that exalts the idea of being able to do things “my way.” Again, though individuality is to be admired and encouraged especially in the young, the basic framework has to be maintained. And that framework consists of the grids of commandments and obligations that bind us to Torah and tradition.
Jewish experience teaches us that Judaism cannot be made meaningful by employing fads and gimmicks, no matter how popular they may initially seem to be. The spirit of Shabat is never enhanced and made meaningful through the condoning of the violation of its commandments.
Lowering the standards of Shabat observance to make it more popular has only led to its complete demise among the descendants of those who tinkered with its commandments.
This Shabat is the one that precedes the holiday of Pesach. It is called “Shabat Hagadol” – the great Shabat. In reality every Shabat is the great Shabat. There is no other concept in Judaism that carries with it so many commandments and obligations, so many do’s and don’ts, as does the Shabat.
All attempts to “improve” the Shabat have proven to be self-defeating and eventually are unable to stand the rigors of time and circumstance. Shabat is great because it is the embodiment of Jewish commandments and discipline. Those who abide by its strictures and obligations taste the delight of that day, a foretaste of paradise itself.
All of its prohibitions somehow lead to a true state of contentment and freedom. The greatness of Shabat is therefore inextricably bound with the concept of freedom.
Shabat and Pesach march together in tandem throughout Jewish life. Shabat is therefore the great gateway to Pesach for by understanding and accepting the concept of “v’tizvanu” – of obeying commandments and fulfilling obligations we can achieve the freedom of soul that we all so desperately strive for.
It is therefore no mere coincidence that the Torah reading of “Tzav” usually falls on the Shabat that precedes Pesach – Shabat Hagadol. Freedom comes with a purpose and a price. Being commanded is both the price and reward of achieving freedom.
Pesach
Daniel Cohen, Programs Director, World Mizrachi
from the World Mizrachi Halacha Yomit program www.mizrachi.org/elearning/kitzur.asp
Although we all know that the Seder contains many parts, it appears that the Kitzur is primarily concerned with the practical issues – such as how to eat Maror, when to pour the four cups, how much Matza we must eat etc – while almost completely ignoring the actual text of the Haggadah. There are a few exceptions; the most notable is that of asking the four questions – Mah Nishtana. The Kitkur explains the procedure (119:4):
After this the second cup is poured and the youngest asks ''Why is this night different...'' If there is no young child then another son should ask or his daughter or his guest or his wife. Then they say ''We were slaves...''. The correct way is to explain to his household the words of the Hagada in the language they understand, and if he himself does not understand Hebrew, he should read from a Hagada that has an explanation after each section, and read in the language he understands…
Why is there such an emphasis on questions being asked? In fact, the Shulchan Aruch (Orach Chayim 473:7) rules that if there is no one to ask the questions, the person has to ask the questions to himself! We are even told by the Kitzur earlier (119:1) that we perform various different acts to arouse questions from the children:
It is a commandment to give out to the children almonds and nuts and the like, so that they will see the change and ask (why), by this (act) they will be aroused to ask also on the Matzah, the Maror and the leaning.
A possible answer is that when a person asks questions and receives answers in a manner (and language) in which they can understand (as required by the Kitzur above!) they will be more inclined to feel more connected to what is being discussed – this, the reliving of the going out of Egypt, is the whole point of the Seder! To aqcuire a deeper meaning requires questions of our own and answers, also tailored to our needs.
This is even reflected in the four sons further on in the Haggadah. We are shown the different way each child is answered – every person requires a different response. This is as per the pasuk in Mishlei (22:6) - "education for every child must be according to his own way". Moreover, the final child is the one who "does not know how to ask". Although this can be simply interpreted to mean a child too small to understand about asking questions, our Sages tell us that this child may be one who does not care about learning about the rituals and therefore takes no interest in the proceedings – so has no question to ask. This child is one step away from being the rasha, the wicked son, who denies the validity of Judaism. This is given expression in that both children are quoted the same pasuk as their answer. One of my teachers, Rabbi Steven Gaffin shlita, explained that we can understand the child who doesn’t ask as the worst child – worse than the wicked son! This is because he doesn’t feel the need to ask – that there is anything worthwhile to even bother to question. He is a total outsider to everything that is going on at the Seder. This can then explain the use of the phrase "at ptach lo" – "you must begin to speak to him". This type of Jew, one completely disconnected and uninterested in his heritage, is one we must initiate the dialogue with – we have an obligation to be mekarev him, to bring him one step closer to Judaism by showing him the beauty of our religion.
The relating of the story of the Haggadah to each person in their own way is possibly the most important aspect of the whole Seder – I hope that you will enjoy a fantastic Seder with this idea in mind.
News & Events
World Mizrachi Heritage Tour #9 –
Photos from the World Mizrachi Jewish Heritage Tour to
Maot Chittim (Kimcha D'Pischa)
World Mizrachi runs a yearly Maot Chittim (Kimcha D'Pischa) charity fund for poor families. This year, through the initiative, World Mizrachi is assisting over 400 families with their financial needs over Pesach.
RZLA Yom HaAtzmaut Shabbaton
In honor of the 62nd celebration of Yom HaAtzmaut, the RZLA are hosting a Shabbaton featuring outstanding Religious Zionist leaders from
COMING SOON – SAVE THE DATES
14-17 June - 36th World Zionist Congress
17-18 June - 29th World Conference of the World Mizrachi Organization
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