High School The Marsha Stern Talmudic Academy The Ramaz Upper School
PESACH 15-22 NISAN, 5774 APRIL 15-22, 2014 Volume V Issue 2
" Rav Teitz Mesivta Academy Salanter Akiba Riverdale High School Torah Academy of Bergen County The Weinbaum Yeshiva High School Yeshiva University High School for Girls Yeshiva University of Los Angeles Boys High School
seemingly irrelevant fact about a different story in Jewish history. Wouldnt the first reading be more
In each and every generation one is obligated to view himself as though he left Egypt. This line from the Mishnah in Pesachim (116b) is quoted at
the tail end of the Haggada. However, the requirement to view oneself as taking part in an event that occurred thousands of years ago seems daunting, if not impossible. In the words of Lemony Snicket in his commentary in the New American Haggada, The story of Passover may seem very remote to you,
pesukim, the Haggada says in the famous paragraph of Vehi Sheamdah, In every generation other nations stand up to us to destroy us, and the Holy One, Blessed be He, saves us from their hand. The Haggada is talking about post-Exodus salvations relative to Yetziat Mitzrayim, it is talking about the future.
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that most lies are based in a small kernel of truth, yet the blood
libels that have plagued the Jewish people for generations dont even reflect the smallest hint of truth. Not only do we never offer human sacrifice, we abhor those that do. How did the blood libels gain footing if it has no basis in truth? Rav Elchonon explains: It is clear that this punishment has befallen the Jewish people as a direct result of a sin whose payback has spanned all of the generations. Had it not been that I am unworthy, I would have suggested that it is directly
The night of the Seder, while primarily focused on geulas Mitzrayim, begins and ends with a hope for the
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A Spiritual Cleanse
by Miriam Isakova (Central 14)
is flat; not having risen and being plain and simply made
represents the virtuous form of a Jew, the low degree of self pride that he must aspire to have. The Kav HaYashar outlines the parallelism that exists between the physical and spiritual realms specifically during the time leading up to Pesach. Upon cleansing our homes for Pesach, we must evaluate the cleanliness of our own souls; introspecting on our risen prides that have brought us to wrongdoings. This process, while it is a physical removal of
bird, the butler chose to gather up his savings and purchase the
same bird for his own wife. Upon bringing it home, the butler explained that the dukes highly-priced purchase must have been with reason, saying that this bird must taste fantastic. He and his wife happily prepared the bird for supper. When they found the bird to be disgusting, they understood that it was meant for something entirely different and that they had sadly wasted all its value. Pesach is the most marvelous of holidays and allows for a stunning melody: self-renewal. Only when delving into our souls, finding blemishes, and desiring to free ourselves from our own captivity will we be using the gift of Seder properly. Let us trust the light of our candles and the absence of seur shebaisa in our matzot to guide us to the most fulfilling destination.
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The centrality of Yetziat Mitzrayim to Judaism is clear, and so much we do is tied to leaving Egypt. One noteworthy time that Yetziat Mitzrayim is discussed is in the ultimate set of pesukim of sefer Devarim. To all the signs and wonders that G-d sent to do in the land of Egypt, to Pharaoh and all his servants and his whole hand. And the whole of the great hand and all the awesome sights that Moses did before the
Let all who are hungry, come and eat. This phrase, recited at the beginning of Magid, is difficult to say with complete sincerity. Do we really want anyone at our Passover table?
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- ,
, ;
One of the most well-known interpretations of this pasuk comes from Rashi. Rashi explains that in asking God to spare Bnei Yisrael, Moshe essentially told God that, if He forgave them, everyone should live, but if He did not forgive the Jewish people, that God should erase Moshe from His book too.
; -
The exodus of the Jews from Egypt seems to be all about the miracles. G-d brings the plagues, G-d splits the sea, G-d gives the Torah all, seemingly, without any effort on the Jews part. In fact, they constantly make mistakes, from blaming Moshe for their added workload when they were still slaves to idolatrously building a golden calf. As Hashem himself says in Sefer Shemot, right before declaring his intentions to kill the Jews and start over, I have seen this people and behold! They are a stiff necked people. Overall,
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the Jews do not seem a very worthy people for G-d to have chosen. But at the end of the day, for some reason Hashem decides to allow them to live anywayand not only to live, but to remain His chosen people. Furthermore, why did G-d choose Moshe to lead His people? As Rashi explains, Moshe was a stutterer, obviously not a charismatic leader. But his ineptitude stretches even deeper than this. As any politician will say, whether from a democratic country or a dictatorship, a leader must be someone with whom the people are familiar. This leader must be a figure of great admiration or fear but one way or another he must be well-known. Not only was Moshe brought up in the palace, isolated from the Jewish nation, but he also apparently ditched the Israelites ages ago, running off to Midyan to settle down away from his people. How could G -d possibly have chosen this man, who obviously cares so little for the chosen people, to step in and be their leader? To truly understand the Jewish people as well as their leader, one must take a closer look. Rather than considering an overall impression, one must study the specifics. G -d has a method for choosing His favorites that stretches back to the times of Avraham Avinu. Avraham was known for being kind, for being a thinker but the overwhelming impression a person would receive upon meeting him was that he was different. His tent had four doors. He prayed to an invisible G-d. He didnt believe in sacrificing children. Now, lets compare Avraham to Moshe. Think about it why did Moshe
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Ha Lachma Anya
by Rabbi Yitzchak Etshalom (YULA)
Just before beginning the "question-answer" part of the Seder, we raise the Matzah and make a three -tiered statement in Aramaic (the vernacular at the time of the composition of the Haggada), identifying the bread of affliction, inviting anyone who is hungry to join us and partake in our Korban Pesach and praying that next year, unlike now, we will be in Eretz Yisrael as noblemen.
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The Exodus from Egypt is the beginning of the formation of the Israelite nation. Interestingly, the narrative bears many striking similarities to a creation story much earlier in the Torah - the original creation of Man. Comparing the two narratives will provide insight into the primary messages of
each story and what these events signify for the future of the
Jewish People. Picture the Children of Israel in Egypt, literally slaving away and performing back-breaking labor for their Egyptian masters. Rabbi Joseph B. Soloveitchik, in his essay Redemption, Prayer, and Talmud Torah, defines slavery as speechlessness, lack of independent voice or creative thought. In fact, the slave often becomes so marginalized that he is ignorant to its own subjugation and makes no effort to improve his situation. Similarly, R. Soloveitchik notes that it is not until Moses kills the Egyptian (Exodus 2:12) that the slaves call out to God to save them from their plight (2: 23). At this point in the narrative, the Israelites have been slaves for many generations; they have never known a superior life. When Moses publically defends the rights of an Israelite by striking the taskmaster, the slaves finally acknowledge their right to freedom. They begin to shed both their ignorance and speechlessness and raise their voices to God for salvation. Eventually, the Israelites develop to the extent that they lose their slave status and are, in essence, recreated as free, autonomous beings. To better comprehend this national creation story, we must examine a similar process that occurs many years earlier during the original Creation narrative. Dr. Leon Kass, in The Beginning of Wisdom: Reading
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every day.
In the third perek of Shemot, at the burning bush, Moshe asks what name he should call God when speaking to Bnei Yisrael. God responds with the cryptic words,
as God saying, I
God will be with Bnei Yisrael throughout their present suffering, Asher Ekyeh just as God will be with Bnei Yisrael throughout their suffering in the future. When
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A Grave Difference
by Ari Bar-Shain (Mizrachi 14)
, - One who
provoking answer. Rabbi Levi says, identifies with his Land will be buried in the Land, and one who does not identify with his Land will not be buried there. Lets examine how this plays out in Yosefs narrative.
- - , - - ; For indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into the dungeon. The Midrash claims that Yosef identified with
- , . , ; - So
Joseph died, being a hundred and ten years old. And they
- . , - - - And the
; , - , - - An Egyptian man
father Reuel and say in 2:19, delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock. Moshe is labelled An Egyptian man, and makes no attempt to correct the error. The Midrash argues that
bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem. In contrast, Moshe dies on top of Har Nevo, in Moav, and according to Devarim 35:6 is buried
, - In the valley in
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make progress in
Rambam in Hilchot Chametz UMatzah (7:1) states that there is a Mitzvah Deoraita to remember Yetziat Mitzrayim, as the Pasuk states, Zachor Et Hayom Hazeh Asher Yatzatem MiMitzrayim, Remember this day in which you came out from Mitzrayim (Shemot 13:3), which is similar to
states that the purpose of the creation of the world was for
Hashem to have creations who would cleave to Him and experience revelation and closeness to Hashem. Thus, the inherent value of the creation of the world would be fairly minimal were it not for events such as Yetziat Mitzrayim and Matan Torah. Yetziat Mitzrayim was the creation of the nation set out to serve as an Ohr LaGoyim, a light to the rest of the nations, to bring the goal of creation to fruition. The entire process of Yetziat Mitzrayim and Kabbalat HaTorah all come
Editors-in-Chief: Eitan Adler, Eli Alter, Ariel Amsellem, Ben Atwood, Rebecca Bensimon, Alex Feldman, Avi Hirsch, Miriam Isakova, Esther Malka Issever, Zev Karasik, Yael Marans, Eddie Mattout, Philip Meyer, Olivia Mittman, Ori Putterman, Chayah Rosenblum, Yitzie Scheinman, Avi Siegal, Matthew Silkin, Ari Bar-Shain
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