Mussar Drosha: Carrying out Mitzvos

Rebbe Menachem Mendel of Rimanov zt”l taught: A person should be particularly cautious, when doing mitzvah or a good deed, to carry it out to its completion.  People often discover all manner of obstacles that deter them from completing the mitzvah.  This is because the yetzer hara makes a special effort to undermine completing the mitzvah.  If one persists with the desire to complete it, Hashem will help him to do so. (As quoted in Four Chassidic Masters; p. 109-110).

Adds Rebbe Avraham J. Twerski M.D. shlita (Ibid. p. 110): “In Mesilas Yesharim’s chapter on Zerizus (diligence), Ramchal points out that one must have zerizus both when beginning a mitzvah and along the way.  It is not uncommon for a person to begin something with much enthusiasm, but gradually lose interest as one progresses.  Ramchal especially warns about procrastination, using the strong language that “there is no other danger as great as procrastination.” If a person decides not to do something, one does not deceive himself.  A procrastinator deceives himself, thinking “I will do it, but just not now,” and believes this to be true, whereas it is nothing other than the avoidance of something one does not want to do but does not want to admit it."

A Guten Tog to all and Kol Tuv!

Parshas Kedoshim 5777

פּרשׁת קדוֹשׁים

‘Speak to all the Assembly of the Bnei Yisroel……’

Explains the Alshich HaKadosh (HaRav Moshe Alsheich zt”l) -- and the Tosher Rebbe zt”l says this as well:  Why was it mentioned specifically in this parsha that it was said to ‘All of the Assembly of the Bnei Yisroel’?

Because to be holy is not just incumbent upon the leaders of generations and the high people: Every single person must strive to be holy (quoted in The Stone Edition Chumash) -- and we all can, as well!

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‘You shall be holy, for I, Hashem your G-d, am holy.’

This is why Hashem commands of us to be holy, because He is holy. Hashem is reminding us that indeed, because He is the source of holiness, we can become holy ourselves. Although it may seem difficult or even impossible, we should remember that Hashem is holy and He can help us come close to Him. We just need to pray to Him, to open our hearts a crack – the size of the eye of a needle, and He will pull us closer to Him.

May Hashem help that every Jew should be able to purify himself and become holy, and through this may we all merit being blessed with Hashem’s bounty. May everyone be helped with whatever he needs, and may we all merit greeting Moshiach speedily, in our days, Amen. (The Nikolsburger Rebbe -- Rebbe Yosef Yechiel Michel Lebovits shlita; as quoted on Nikolsburg.org).

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‘You shall surely rebuke your fellow, and you shall not bear a sin upon him……’

Writes HaRav Aharon Soloveitchik zt”l: “In the English translation… “hocheiach tochiach” is translated as “rebuke” or “reprimand”.  This is not an accurate translation.  Hocheiach does not mean rebuke, and does not mean reprimand.  It really means “a proof”; something that serves as a raayah, for evidence is called a hochachah -- a proof.  Thus the Torah says, in fact:  You shall prove to your fellow -- to your chaver.

Prove what?  What shall you prove?  Obviously it means: “You shall prove to your fellow the wrongful path on which he embarks, the wrongfulness of his conduct.” Although the words are omitted, the meaning is implicit. 

But the question then arises, why, if that be the case, does not the Torah say, “l’amisecha -- unto your your fellow”?  If the Torah means “you shall convince, you shall prove unto your fellow the wrongfulness of his course,” then “amisecha -- your fellow,” is an indirect object.  How is it that the Torah employs the direct object -- “es amisecha” -- when the indirect object should be employed?  A very profound concept is contained in this verse, and and the key to it lies in the grammatical formulation of this mitzvah.

We find in the Talmud that whenever people are quoted as referring to the better side of their character, they speak of themselves in the first person, while if referring to the evil aspect of their character, then they refer to themselves in the third person.

Thus, when the Talmud quotes people as saying that they fulfilled a certain mitzvah, it puts the word ana, “I,” in the mouth of the person quoted.  

Should the Talmud quote people as telling that they were violators of the Shabbos, or that they were rude, then the term hahu gavra, “that person,” is used by the person quoted.  

We learn from this that within every person there are two personalities.  In every individual there is the ideal personality, aspiring towards that which is sacred, noble, worthy.  And simultaneously, every person is moved by certain animal instincts which lead him or her to sinful acts.  

The real personality is the one that is motivated by the lofty inclination.  That is the “ana,” the “I,” the essential inner self of the person; the animal instincts that impel one towards wrongful ways constitute only the “hahu gavra,” “that person,”a stranger, a trespasser who occupies one’s spirit……

The mitzvah of tochachah is based upon the belief that the true self is the “I” of the person, not the “that person.”  The “hahu gavra” is only a subterfuge that covers up and imprisons the real self.  

How can one correct another?  If you see that a person is addicted to sin, how can you change the person?  Not by calling names, not by reprimanding, but by proving to the person his or her true self……

The reason so many Jews feel incapable of t’shuvah is because they are not aware of their own spiritual strength.  They think that the acher is the real person while it is only a trespasser.  

The Torah says if you want to succeed in correcting Jews who are delinquent in their demeanor, then do not try to reprimand them.  Do not tell them, “You are no good,” “You are impure”; that is not tochachah.  Rather, tochachah requires that you convince the delinquents of their inner selves:  you shall retrieve your fellow……

Right now certain Jews are not chaverim, because externally there is a rude shell, a hahu gavra that imprisons their personality, frustrates them, and does not allow them to realize their potential.  

But with the proper approach and proper guidance, you can revive and regain the chaver so that this Jew will be a chavrusa to you.  This is the purpose of “hocheiach tochiach… v’lo sisa alav cheit” -- that you shall not incur guilt.  

Shall we then fail to realize why so many Jews are delinquent in their religious and moral demeanor?  Is it not because we, the so-called observant Jews, fail to inspire them?  Had we grasped the proper approach towards these Jews, then they would have been inspired to expel the shell that covers up their real selves. 

Were we to realize now the proper approach and the proper guidance, we would beyond any doubt succeed in retrieving and reviving the chaver, the amisecha.  If we fail to fulfill the tochachah, then it is our fault, and we share the guilt……” (From Logic of the Heart, Logic of the Mind).

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‘And you shall love your fellow as yourself…’

The Alter of Slobodka (HaRav Nosson Tzvi Finkel zt”l) explains on this that the Torah says that we must love our fellow ‘like ourselves’.

Just as we love ourselves instinctively, without looking for any reason, he explains, so too, we must love others without even looking for any reasons to. (Quoted in The Stone Edition Chumash).

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A Gut Shabbos, full of holiness to all!

Parshas Acharei Mos 5777

פּרשׁת אחרי מוֹת

“Though the High Holidays are half a year away, the Torah portion we read this week reinforces our awareness of their importance by instructing us now about Yom Kippur, the holiest day of the year.” (HaRav Dovid Nussbaum shlita; Sparks of Torah; p. 79).

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‘For in a cloud I appear upon the Kapores.’

 

‘And it’s Midrash:  He shall not come except if with the Cloud of Incense, on Yom HaKippurim.’ (Rashi HaKadosh from Gemara Yoma 53a).

 

The Chofetz Chaim (HaRav Yisroel Meir HaKohen Kagan zt”l) notes that the first Service the Kohen Gadol performs when he goes into the Holy of Holies on Yom Kippur is…… the Incense Service.  And Chazal have taught us that the Incense Service atones for the sin of Lashon Hara.

 

This is a lesson to us, Rav Yisroel Meir zt”l explains, just how severe Lashon Hara is. (From Shemiras HaLashon).

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‘And Aharon shall put upon the two he-goats lots; one lot “for Hashem”, and one lot “for Azazel”.’

HaRav Shimshon Refoel Hirsch zt”l explains:  We should imagine the service -- two goats, nearly identical (as Mishnah Yoma teaches) brought before the Beis HaMikdash.  The Kohen Gadol draws the lots, one ‘for Hashem’ and one ‘for Azazel’.  

 

Now the goats part ways.  The goat that was ‘for Hashem’ is slaughtered as an offering to Hashem.  The second goat -- the one for Azazel, ‘stands alive’ as the verse says.

 

If this goat could think, it would likely be very happy that it was to remain alive!  If it could compare itself to the other goat, it would probably become very proud of itself.  It would say “Look at the difference between us! Certainly, he was brought on the holy Altar, but he lost his life in the process, while I, on the other hand, am alive and well!”

 

And after he was led to the mountainside of Yerushalayim, his pride would only expand within him.  What a wonderful thing, to step into the free country.  When he is taken up to the cliff, he feels even more fortunate, as he looks over the grand sight below him.  

 

Of course, if this goat knew what was going on, it would not be having these thoughts at all! One quick push off the cliff, and him and his pride are left splattered on the rocks below.

 

This is the story of a Jew’s life:  Two paths lie before every Jew; the path of serving Hashem, and the path of the people who lead a secular life, merely enjoying the pleasures of life.  The second group of people are far from Torah and Mitzvos.  

 

The first path sometimes requires sacrifice, such as not doing certain desires of ours, and having certain so-called ‘restrictions’.  However, all this is worth it, as through this, one merits gaining entrance into Hashem’s Holy Sanctuary.  These great people acquire good things in both worlds.

 

The people, who just go after their desires, may appear to be right at times, Chas V’Shalom, as they might have sweet-looking lives, because they are just doing what they want. But in the end, we see which way the lives of the members of the two camps go, i.e. the good people and bad people.

 

When the bubble of the bad people bursts, and they realize that the pleasures of life are but nothing, them and their dreams are left ‘splattered’.

 

The two goats on Yom Kippur, should remind us all of the ongoing battle between the Yetzer Tov, who tries to convince us to take the good path, that of the first goat, and the Yetzer Hara, who tries to convince us to go in the bad path, that of the second goat -– the one ‘for Azazel’. And we must always listen to our Yetzer Tov, and take the good path, serving Hashem to the best of our abilities. (From BiMaagalei HaShanah -- quoted in The Torah of Brisk and other Gedolim:  Rosh Hashanah to Yom Kippur).

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‘And he shall send it, in the hand of a timely man, to the wilderness.’

 

Rebbe Lazer Brody shlita notes that the designated man to go with the goat for Azazel really isn’t talked about much -- even though his job is so important!  He is almost like the “unsung hero”, so to speak.

 

However, this goes to teach us a lesson, he explains:  Every single Jew (and person in general) is important.  No matter who you are -- and no matter how little you are talked about.  

 

The Jewish People is compared to a body -- and without even one of all the cells, organs, limbs, etc. (Chas V’Shalom) your body would not work as well.  So too, with every Jew.  (Chassidic Pearls -- quoted on Breslev.co.il).

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A Gut Shabbos, full of holiness to all!

כבוד לתלמידי חכמים

כּבוֹד לתּלמידי חכמים

Chazal make an interesting statement in Gemara Shabbos (112b): ‘If the earliest Sages were like Angels, then we are like men; if they were like men, then we are like donkeys’

Asks HaRav Yosef Shalom Elyashiv zt”l:  Why is the Gemara saying ‘if’ they were like angels?  Is there any doubt that the earliest Sages were on an incredibly high level?!

However, he explains, it is only a matter of how we look at it:  If we look at the earliest Sages as Angels; if we realize that we cannot fathom their holiness -- then that shows that we are human beings.  


But, says Rav Elyashiv zt”l; if we (Chas V’Shalom) look at them as ordinary people, similar to our own level, then Chazal say something not very complimentary about us…… (From The Light of Torah; p. 5).

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This Gemara applies in our times, as well.  Each generation has Sages who are above the level of ordinary human beings, and we must understand that we cannot fathom their wisdom and greatness. (Ibid.)

A Rebbe Story: Shelo Asani Goy

A Rebbe Story:  Shelo Asani Goy!

The holy Rebbe Levi Yitzchak of Berditchev zt”l once entered his Beis Midrash in the morning and began to recite the morning blessings as he did daily.  However, the congregants noticed that when he reached the blessing praising Hashem for granting us more Mitzvos than the gentiles, the blessing SheLo Asani Goy -- for having not made me a non-Jew, he skipped it!  Everyone assembled was greatly surprised and when they questioned the Berditchever Rebbe zt”l, he explained his puzzling behavior to them.

“This morning when I woke up and prepared myself to pray before my Maker I began to consider just how lowly and despicable and wretched I am until I came to the conclusion that no one could possibly be as lowly as I.

Then my heart broke and I became so sad and depressed that I could not even lift up my head to face Hashem at all.  How could I serve Hashem out of joy in such a miserable state?

Therefore I decided to explore deep within myself and try to find even just one good point, something of value, but I could not.  Every Mitzvah or good deed that I reviewed and examined was faulty and I saw that I had not even begun to fulfill my duties before such a great and awesome G-d, the King of kings!

As I wandered in my home despondently from room to room I chanced to peer out of my window and I saw a gentile pass by on the way to the market.  It was then I realized the unique mission we Jews have and just what a wonderful portion we have been given.

My duty as a Jew and the Mitzvos with which I have been commanded are unique and when I realized this great difference, I knew that this was a cause for great Simcha, and I rejoiced and recited the blessing on the spot, ‘SheLo Asani Goy’! “And that,” explained Reb Levi Yitzchak zt”l, “Is why I did not recite it now in Shul.” (Yalkut Kedushas Levi p. 243 -- quoted in Song of Simcha).

Davening needed for 3 year-old boy in Monsey!

Please Daven and say Tehillim for a Frum 3 year-old boy who was mauled, Rachmana Litzlan, by a pit bull, in Monsey, NY.

Hashem, please heal him very, very swiftly!

Mussar Drosha: Shemini

מוסר דרשה: שמיני:

HaKadosh Baruch Hu tells us (in Parshas Beshalach): ‘If you will surely listen to the voice of Hashem, your G-d, and what is upright in His eyes you will do, and you give ear to His commandments and guard all His Statutes; all the sicknesses that I put upon Egypt I will not put upon you, for I am Hashem your Healer.’  

On this, Rebbe Tzaddok HaKohen of Lublin zt”l explains that Hashem is telling us here that even when He does brings punishments upon us; it is only to heal us.  Hashem is never trying to destroy us, Chas V’Shalom; rather, He is our Healer always. (Quoted in The Stone Edition Chumash).

This uncovers for us a massive secret in life:  Every single thing that HaKadosh Baruch Hu makes happen is only to help us.  Think about this……

Some people get upset or angry when misfortune (Rachmana Litzlan/may the Merciful One save us) befalls them, but in truth, we should accept it with joy, as we know that whenever Hashem makes something happen, it is for the best, and furthermore, to heal us!  

If someone truly pondered these thoughts, they would realize that there is no such thing coming from Hashem really as misfortune.  It is all for our benefit.  So just like when Hashem brings good things on us and we accept them with joy and gratitude, so too, if Hashem brings something that doesn’t seem good upon us, we should accept it with joy and gratitude, because it is not really misfortune at all, it is for the best, just like the good things!  He makes things happen that are really all for the best -- but we just often don’t understand the Supreme Wisdom behind the things.

Now, with the above mentioned, we can come to a new understanding and perspective on our everyday life……

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There is, in fact, a beautiful story that illustrates this concept exceptionally:  The Rebbe Reb Shmelke of Nikolsburg [zt”l] and his holy brother Rav Pinchas Horowitz [zt”l] author of the sefer Hafla’ah were studying tractate Berachos together when they reached an impasse. No matter what they could not understand the Gemara’s words.

Together they traveled to the Maggid of Mezritch [zt”l] hoping that he could solve their problem. When they arrived they entered the Maggid’s room and asked the Rebbe for help.

“Rebbe, surely knows that the Mishna in Berachos (Mishna 9:5) teaches that “one is obligated to recite a blessing over bad news just as he is obligated to recite a blessing over good news, and furthermore the Gemara there obligates us to recite such a blessing over bad news BeSimcha, in joy. Rebbe, how can a person recite such a blessing over bad news joyfully?”

The Maggid answered them, “Please go to the house of study and ask to see Reb Zisha [zt”l].  He will be able to answer your question for you.”

And so the two brothers headed to the beis hamidrash. They began asking to see Reb Zisha and were directed to a poor sick looking individual who sat all the way at the back of the beis midrash near the stove, a place usually reserved for beggars and wandering vagabonds. The pauper sat reciting Tehillim from a volume and was so immersed he did not seem to notice their approach until they called attention to themselves. Surprised that this person was the one the Maggid referred them to, nonetheless they asked him to explain the Gemara.

Now the Rebbe Reb Zisha [zt”l] was extremely impoverished and his life was filled with many troubles however he was also exceedingly humble and he always referred to himself in the third person diminutive and said: “Zisha is an ignoramus and a simpleton, better you should go and ask a scholar and wise Talmid Chacham to explain such matters to you.”

When the brothers persisted that the Maggid himself had sent them specifically to Reb Zisha because he would be able to answer their question, an expression of total shock and surprise altered the poor man’s features.

“The Rebbe sent you to Zisha?” he exclaimed astonished and humbly pointing to himself in utter disbelief, he continued “Why would he do that? The Rebbe told you that Zisha would know the answer to this Gemara? Zisha is very surprised and very very baffled.

You see, Zisha can not possibly tell you how to recite a blessing over bad news joyfully, because Zisha has never experienced anything negative at all, on the contrary Zisha has never suffered at all in his entire life. Better you should seek someone who has suffered or received some bad news at some point in their lives and ask them.”

It was then that the two brothers understood why the Maggid had sent them to the Rebbe Reb Zisha, now they had their answer, in order to recite the blessing over bad news just as over good news and to do so joyfully one must have such simcha that he does not even realize that something is wrong or does not feel the news is bad at all. (From Sippurei Chassidim -- as told over to me by my Rebbe, HaRav Tal Moshe Zwecker shlita).

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In this parsha, two of Aharon HaKohen’s sons brought close an “alien” fire before Hashem and died -- i.e. because of what they did.  And what does the Torah say the great Aharon’s reaction was? ‘וידם אהרן’ -- ‘And Aharon was silent’.  

Our Gedolim explain that this silence was acceptance of Hashem’s Decree of Nadav and Avihu having to die.  

Furthermore, the Chofetz Chaim (HaRav Yisroel Meir HaKohen Kagan zt”l) explains that the word ‘וידם’ is related to the word for ‘דומם’ -- the word for an inanimate object.  This teaches us, he explains, that Aharon HaKohen made himself like an inanimate object, which shows absolutely no emotion.  Meaning that he didn’t even show any pain on his face!  This is the level of Emunah/faith in Hashem Aharon was on. (This is quoted in many places).

Just think about what had just happened:  His two sons just had to be killed, yet he did not at all complain -- nor did he even show any pain!

But Aharon HaKohen reached the level we discussed above -- the level we must all strive for -- realizing that everything that comes from Hashem is always for the best.  

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Let us all just take a little bit of time to think about Aharon’s Emunah, and try to internalize the messages that these things all carry for us in our everyday lives.

A Gut Shabbos to all!

Mussar Drosha: Anger Management #2

Mussar Drosha: Anger Management #2:

The Ramban zt”l, in his famous Iggeres (letter), writes: “Anger is a most serious character flaw which causes one to sin.”

In A Letter for the Ages (Artscroll/Mesorah publications), it is written (p. 33): ‘Anger is not only an individual character trait -- it is a barometer of personality as well.  A wise man advised: “Before you take someone as your friend, observe him when he is angered.  His conduct under pressure will tell you volumes about his true nature” [see Eruvin 65b] (Orchos Tzaddikim Ch. 12).

    

When a person consistently loses his temper, he loses his rational sense as well.  The very basis of his relationship with G-d can become endangered, for there is nothing to restrain him.   

    Thus, the Talmud (Shabbos 105b) states: “The man who loses himself to anger is considered to have worshiped idols.”

  

When a person becomes unrestricted, he approaches idolatry.

  

Unable to think clearly, the man who is lost to fury loses perspective.  The crooked path appears straight; the forbidden seems permissible.  Insults, quarreling, and slander are no longer distant from him.  Although an otherwise sensitive man, the angered person may in his fury come even to humiliate others publicly.  When no longer guided by reason, even the most unspeakable acts can come within reach (Chofetz Chaim; Chovas Hashmirah, p. 24).’

A Gut Yontiff and a Chag Kasher V'Sameach to all!

Pesach/Haggadah Insights 5777

Pesach/Haggadah Insights 5777:

Baruch Hashem, we have the tremendous privilege of learning together another year of Pesach and Haggadah insights:  It is my sincere hope that these teachings and stories will help you -- and maybe even your Seder and Pesach as well.  But let us all remember that these are not just nice vorts:  They are timeless messages that need to be taken to heart. (This concept is discussed by many; Rebbe Chaim Miller shlita, based upon the Maggid of Mezeritch zt”l on Torah in Ten, among them).

From Google Play

Hashem, thank You so much for bringing us to this moment!  And now, with Your Help, we will begin:

א) So, we start with a beautiful thought on essentially one of the big concepts of the Seder itself:  Asks the Maggid of Yerushalayim (HaRav Sholom Schwadron zt”l); why do we specifically need to tell over the story of Pesach to our children (or just overall) while having the Pesach, Matzah and Marror?  

And he answers beautifully that it comes to teach us that when we tell over the Story of the Going out from Egypt and the stuff we do at the Seder while actually doing it -- that will influence our children more.  They won’t just hear all the stuff -- they will see their parents doing it as well. (Quoted in a Shiur on YUTorah.org).

We tell over the story of Hashem taking us out from Egypt and what things we must do at the Seder -- while doing it ourselves.  Teaching is so very important -- but influence perhaps even more so.

בּ) In Yachatz, we take the middle of the three Matzos, break it in half, and put away the bigger half:  Explains HaRav Avraham Yehuda HaKohen Schwartz zt”l; this symbolizes the fact that we can never say even close to as many praises as Hashem deserves.  No amount of praises can list His Greatness. (From Haggadas Kol Aryeh).  

However, it is relevant to add that whatever praises we praise Hashem with are very important and beloved to Him.

ג) So, before Mah Nishtanah, in old Haggadahs, there were three extra words: ‘Kan haben shoel’ (‘Here the son asks’).  Says Rebbe Asher M’Stolin zt”l; ‘Here’ -- can refer to the Seder:  At the Seder night, it is an auspicious time for every “son” -- i.e. child of Hashem -- to ask their Father their requests and prayers and receive His Bounty. (From Beis Aharon).

ד) Now we have an incredible thought really on Studying Torah:  The Haggadah says ‘Blessed is the Omnipresent, Blessed is He.  Blessed is He Who gave the Torah to His People, Yisroel….. With regard to four sons does the Torah speak….’

Explains HaRav Chaim Soloveitchik zt”l; with the wisdom of the nations of the world, a small child studies something much different from what an older person or wise person does:  

Then they gradually move upwards from there…. However, with Torah, he says, a small child learns the same Torah as someone who is extremely learned!  This is the wonder of the Torah!  

And this is also what it can mean, explains Reb Chaim zt”l, when it says what we quoted above (about Hashem giving us the Torah, and then the Four Sons). (Quoted in Haggadas Beis HaLevi).

ה) Why in the phrases right before speaking of the Four Sons, is the Name used for Hashem ‘HaMakom’ -- the Omnipresent?  

So, HaRav Yoshe Ber Soloveitchik zt”l explains that this is the same Name as is used when we comfort mourners.  It symbolizes when things are tough and it is harder to feel Hashem.   

However, this is also the Name that describes Hashem as the One Who reaches all people and everywhere.  The use of this Name is saying that even when things are tough, He is with us.  

And this is the answer to our question, as he explains:  There are many walks of life; some bad some good (like with the Four Sons):  But Hashem reaches to all people and is with them. (From Haggadas Hararei Kedem).

Hashem is with us all; but the question is; are we with Him?

ו) HaRav Natan Kaziev shlita writes: “The mitzvah of telling the story of the Exodus to our children is unique in that the Torah does not specify in which specific manner it should be done.  Instead, the command for us to pass down this information to every generation is mentioned in the Torah four times, and in four different styles.  The message of the Torah is not for us just to talk about it, but rather, to speak to each person in a manner which is suited to his or her capacity to understand and listen……” (From The Sephardic Haggadah).

ז) So, we know that one of the Four Sons is the Wicked one (Rasha).  And he asks us; “What is this Service to you?” One of the things we tell him is that if he were in Egypt, he wouldn’t have gotten redeemed.  

But says the Be’er Moshe (Rebbe Moshe Yechiel HaLevi Epstein of Ozharov zt”l); he wouldn’t have been redeemed from Egypt -- which was before we got the Torah.  However, now, when we have the Torah, Baruch Hashem, he could rise up to the level that he would be redeemed! (Told over by HaRav Elyakim Rosenblatt shlita on TorahAnytime.com).

And we may add that this is alluded to with the fact that the Four Sons are juxtaposed with blessing Hashem for giving us the Torah.

ח) “With regard to the child who doesn’t know to ask (She’aino yodea li’sh’ol), the Haggadah says that “You must open for him” -- i.e. the conversation.  But the feminine form of the word ‘you’ is used (אתּ).  Why?

Explains HaRav Yitzchok Zilberstein shlita; people’s hearts are open; but we need to be able to tell things over properly.  However, sometimes, they close up and don’t want to listen at all (Rachmana Litzlan/may Hashem save us).  

But what you must do, he explains, is to speak softly and tell things over softly.  The feminine language represents softness -- which teaches us that we must speak and teach softly. (From Haggadas Chashukei Chemed).  

ט) Okay; so the Haggadah talks about how people have tried to destroy us, and it says ‘Shelo echad bilvad amad aleinu li’chaloseinu…’ (‘That not one alone rose up against us to destroy us….’):  

The Sadigura Rebbe (Rebbe Avraham Yaakov M’Sadigur zt”l) translates this phrase slightly differently:  “‘It is only because of our lack of oneness that enemies have risen against us’.  Were the Jews joined together in true unity, there would be no possibility for any attack from our foes.” (As quoted in The Chassidic Haggadah).  

This thought is also quoted in the name of Rebbe Shalom Rokeach of Belz zt”l and the Sfas Emes zt”l.  

י) The Haggadah says ‘Vayareiu osanu haMitzrim’ (‘And the Egyptians did bad to us’), and then it quotes the verse in which Paroah wanted to enslave the Jews so that they couldn’t help wage war on them and go up from the land:  Writes HaRav Immanuel Bernstein shlita, based on the Beis HaLevi zt”l: “The phrase that the Haggadah is currently discussing refers to the Egyptians being evil to us, in which case we would have expected the verse cited to be one of the many that describe the evil things that they did to us.  Instead, the Haggadah cites a verse that, if anything, describes their fears of the evil that we might do to them!”

And he writes further: “Additionally, the words ‘וירעוּ אתנוּ’ themselves are actually not so easy to translate in a straightforward manner.  Apparently, they mean to say “they did evil to us”, but the way to say that in Hebrew is ‘וירעוּ לנוּ’!...... If we are to translate the words ‘וירעוּ אתנוּ’ accurately, it will emerge as saying they made us evil.  Is this true, and if so, how?

As Paroah considers his plans for the Jewish People, he knows that in order to achieve his goal, he will need the support of his nation and the understanding of the nations in the region.  To spontaneously single out a group of people for persecution may lead to feelings of unrest among his citizens and neighbors……..

The solution to the problem is: ‘וירעוּ אתנוּ’ -- they made us evil, i.e., they portrayed us as an evil People who were only looking to exploit the weaknesses of the gracious host country in order to take over when the time was right.  Looked at in this way, any countermeasures against this dangerous and subversive people would be no more than those of a faithful monarch defending the interests of his people.” (From Darkness to Destiny:  The Haggadah Experience).  

יא) So, the Haggadah describes how we cried out to Hashem, and He heard our voice.  Says HaRav Yaakov Galinsky zt”l (based on something the Ponovezher Rav zt”l told him): “A Jew who turns to Hashem when he is in trouble shows where his heart really lies:  

That he belongs in the world of Emunah and Tefillah, that he still has a connection to Hashem.  This was the case with the Bnei Yisrael in Egypt.  This was a nation who had sunk to the forty-ninth level of tumah.  They stopped performing bris milah, they worshipped idols, and the Angels couldn’t tell the difference between them and the Egyptians.  But then, in their distress, they cried out to their Creator.” (From V’Higadeta Pesach Haggadah).

יבּ) On the topic of Matzah and Marror, there is a beautiful thought from Rebbe Shlomo of Radomsk zt”l:  He explains that Matzah represents faith in Hashem and belief in Him.  However, Marror is very bitter.  Them together, he explains, shows that we have faith that all the bitter things in life are actually good and for the best.

יג) Now, with Hashem’s Help, we will close off the insights with a beautiful story: ‘Before Pesach, R’ Yisroel [Salanter zt”l] was once unable to be present during the baking of his shmurah matzah, in which he was extremely meticulous.  His disciples, who had undertaken to watch over the baking in his place, asked him for directions.  R’ Yisroel instructed them to be extremely careful not to upset the woman who kneaded the dough and not to rush her, for she was a widow, and to upset her would be a violation of the prohibition against oppressing widows and orphans. “The kashrus of the matzos is not complete,” added R’ Yisroel, “with hidurim in the laws of Pesach alone, but with meticulous observance of the laws of behavior toward other people as well.”’ (From Sparks of Mussar).

Hashem, please send us Eliyahu HaNavi this Pesach, who will bring us back in Teshuva to You!  Please redeem us this year!  It has been a long Gallus, and even though we do not deserve to be redeemed, please redeem us just like You did our fathers and mothers back in Mitzraim.  

A Chag Kasher V’Sameach to all!

L’Shanah HaBaah Bi’Yerushalayim!