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PESSACH-FREEDOM

April 2, 2017, 1:12 pm | Edit this
Filed under: passover

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בס”ד                         Passach

Pessach is Pretty important if we spell it out as

פה סמך חת=613

(all the commandments).

. The Hebrew letters and their value is as follows :

1=א ,

ב =2

ג =3

ד =4

ה  =5

ו =6

ז =7

ח =8

ט =9

י =10

כ =20

ל =30

מ =40

נ =50

ס =60

ע =70

פ =80

צ =90

ק =100

ר =200

ש =300

ת =400

We check for “chametz” by the light of a candle, with these 14 letters , as it is written, “Because יד (hand) (14) on the throne of י–ה Hashem” (Ex. 17:16).

The Haggadah begins with the words, “This is the bread of affliction that our fathers ate in the Land of Egypt. All Who are hungry, come and eat, all who is in need, let him come and join celebrating the Passover festival.” This is more than just generous hospitality; it is fundamental to Torah freedom, to go from a selfish mentality of keeping for one-self into a free giving mode. This giving type of behavior is not the behavior of a slave he is always guarding the little he gets his hands on, as he has nothing but giving is connected with true freedom. This is one of the first things the Hagadah teaches us on the path of going from slavery to freedom to reclining while eating like Royalty do !

Freedom can be a razor thin distance from slavery. A slave is a person who’s time is not their own. They sold themselves , their time, to someone else to do their bidding and not one’s own. All slavery stems from following desires of one’s evil inclination, understand this well. The definition of slavery can seem ambiguous as clicking a switch. Slaves can think they are free at heart but like a heroin addict , he has no choice unless something radical is done. The evil inclination is all ways trying to involve us in chasing after the lower desires of our bodies like animals and not chasing after the Divine Things, which are the Glory of Heaven and for which we have been created.

The sages say Passach is a time for searching for a persons defects, like the way each person must search their house for “chumatz” (leaven). God illuminates our Nashama (Soul) so that we may see ourselves clearer. Like the way we use a candle to search for “Chumatz”, and a candle represents the “Nashama”. As it says “ the candle of God is the Nashama of man”. It states in the Zohar that from Rosh chodesh (New moon) of the month of Nisson there is an increase in “Bina” (Divine Understanding). With this power we can search within ourselves and see what it is that is causing our exile from GOD, Divine revelation. So that we may return to GOD completely. ”Chumatz” is not nullified like most things even when there is less than 1 part to 60. Any “chumatz” (which is arrogance) cannot be tolerated. How could one be arrogant if they really knew they were standing before GOD ?. An arrogant person performing religious acts is only a “charade”. They have not even begun the kind of Divine service that leads to ”ruach haKodesh”, and redemption. One must be completely dedicated to GOD not themselves. The Temple offering for Passach the “corbon Pessach”, May we bring it quickly, is roasted whole, including the head and tail. This shows that returning to GOD, Leaving our personal and National exile requires returning to GOD from all aspects of our existence. One must dedicate all aspects of their life to GOD, Blessed is his Name !  so what is this villain “Chumetz” ? Baking matzah is not not much different than making bread , a little flour and water ? Leavened bread all year around can be part of a healthy Holy meal but on Passach it turns into spiritual poison, what is this ? The answer , “matzah” like all things, me , you, all the countries of the world and animated and brought into existence at every moment by God and their existence is thus according to His will. During Succot a citrus fruit called “Etrog” becomes a vessel for the flow of the Divine power called Malchut (God’s Kingship) and after Succot the “Etrog” returns to its original state as any other citrus fruit and this is God’s will. Just like on Passach the flow of the Divine energy which  animates and brings a usually wholesome food, leavened bread, into existence according to His will on Passach is a deadly spiritual poison and this is wondrous ! This all reminds us that every thing in creation is all created and changes its nature through out time according to God’s will even on a momentary basis !

The day before Passover it is good to say and learn the 42 places Yisrael camped in the desert. This is a great “segulah” (works wonders).

   Our Sages teach us that no slave ever escaped from Egypt. The slaves felt that it was better the be a slave in Egypt than to live else were. Their slave mentality made them think things just could not get any better. At the Passover “sader” we all say “next year in Jerusalem”. These were not meant to be empty meaningless worlds !

The driving force behind the Egyptian culture was lust for physical pleasure. The Bible on a number of occasions links the Egyptians with donkeys. The Hebrew word for donkey is חמור which is closely related to the word חומר which means raw physicality, only the vowels of these words differ, their letters remain the same. The God took the Jews (who were ready to leave out of Egypt- 1 of 5 Jews in the Egyptian exile, but 4 of 5 Jews died in the plague of darkness).  BY THE WAY WHEN THE JEWS WERE TAKING EGYPT’S MONEY THATS WHEN THEY DIED IN THE PLAGUE OF DARKNESS BECAUSE THEY DID NOT WANT TO LEAVE EGYPT AND GO TO ISRAEL SAYS RABBI SHIMON BAR YOCHI IN ZOHAR CHADASH TIKUKINIM THIS TEST WILL COME AGAIN AT THE TIME OF THE FINAL REDEMPTION. MAKE SURE YOU ARE THE 1 OUT OF 5 WHO SURVIVE ! The Jewish Nation was not just enslaved in a physical slavery in Egypt. They were also spiritually enslaved. They had become a race of people so involved in perverse behavior that our Sages teach us they had reached the depths of depravity. There are 50 levels of impurity to which a person can stoop; they were on level #49. Despite all that, God got them out. He took them out and 50 days later they stood at Mt. Sinai. Because Yisrael had descended to level #49 0f impurity in Egypt, they were able to raise all those sparks of Holiness that were trapped in those 49 levels of impurity. At Mt. Sinai by receiving the 50th gate of purity , Holiness  by receiving the Torah all those sparks of Holiness that were trapped in those 49 levels of impurity were returned to Holiness bring Yisrael at Sinai to the Highest level the 50th gate of purity , Holiness called Galut 3. Great lights force the “klipa” to loosen its grip on sparks of holiness. The “mariv” prayer draws and renews “mochin Pinimi” all of the Passover Hagadah is the drawing and renewal of “Chitzon mochin”. This is the idea of the passover “sader”, the “omer” and “Shavuot”

    We still need to take Egypt out of the Jews. When the Jewish Nation left Egypt they took with them all of the riches of the Egyptian Empire. While its true this is referring to the gold and silver, it also means that they took the spiritual power of Egypt as well. This is why the Midrash teaches us that every Jews left Egypt with countless donkeys loaded with riches. A חמור (donkey) is the symbol of the spirit of Egypt. With the “erev rav” went out Egypts spiritual leaders, their magicians, Egypt was drained of its spiritual powers also.

    Every individual goes through his personal exile, and must separate from those things that bind him from coming close to GOD. Those things which are strange and not part of his divine service. We must do this in all aspects of our life, thus removing ourselves from our personal Egypt (which means confinement), by this fulfilling in part the commandment of remembering the redemption from Egypt. Rav Shabato says the whole idea of leaving Egypt is ultimately spiritual in nature. For this reason the Passach “seder” was even done in the death camp of Auschwitz. It is stated in the Zohar that “The remembrance of being taken out of Egypt with great miracles is the gateway to divine power, a root of the whole Torah, the basis of all the commandments and the real “emuna” (faith) of the Jewish Soul”. Rabbi Shimon Bar Yochi says “ this is our season of joy and gladness when we celebrate the great honor GOD showed to us by taking us out from under the power of impurity into the power of his Holiness.” It is the day as R. Abba says “ GOD took Yisrael from being under the power of impurity to be united with his name, causing them to be raised up above all the upper and lower beings”. The sages tell us one reason for the exile of Yisrael in Egypt was because when GOD told Avraham Avinu that he would give his decedents the land of Canaan as an eternal inheritance Avraham misused his power of speech when he replied “ How will I Know ”. Because of this lack of faith we went down to the refining furnace called Egypt. Now on Pessach we have the power to redeem the power of speech from exile. We do this by with great joy and excitement and a high heart telling the story of the redemption from Egypt, till the point God willing they remember. The Zohar says one who does this will rejoice with the Shechinah in the world to come for rejoicing brings rejoicing. The Oar Ha Chayim teaches that we bring redemption closer discussing Holy matters celebrating the redemption of speech. By remembering the great love GOD showed to us in redeeming us from Egypt we can draw strength to know he has given us strength to overcome all obstacles yielding the power of redemption ! Remember, right after the first Passach “seder” Yisrael was redeemed from Egypt !

In the Torah Billam the Rusha states “ GOD brings them out of Egypt”, In Sefer Oar Ha Chyim it is explained that this is written in an active sense since it is on Passach that sparks of Holiness are freed from impurity. The 7 days of Passach parallel the 7 days of creation. What we strive for creatively, intellectually, emotionally and physically can cause great changes in the continual of process of the renewal of all life including ourselves from this time period Passach is a time of profound personal spiritual redemption, as it says in Toldot Yaacov Yosef that on Passach “ A man merits access to the eternal wellsprings of life”.

One part of doing this is by the 4 cups of wine at the sedar, by this we rectify the sin of Adam as the fruit of the tree of knowledge of good and evil was a grape. The sages say one may drink between the 1st and 2nd cup so desire to eat more “Matzah”. In the Mishna chapter 10 of Pessachim we learn that even a poor man who live of charity should at least be given 4 cups of wine at the “seder”. This is like we learn that Purim is a preparation for Passach.  Rav Shabbato say from Purim our Nashamot begin to remove “klippa” from ourselves. By drinking the 4 cups of wine we can remove the separation created by the sin of Adam, each cup has potential to remove aspects of the 4 “Klipot” that separate us from GOD ! Thus removing our desires for actions not supportive or against divine will, feelings of our heart that are not the love of GOD, thoughts that are not good, and barriers to divine inspiration. The wine of Pesach is a Tikun by Imma. We learn in Pre Atz Chyim by drinking the 4 cups wine there decends “mochin” down the throat to the head of Rachel. Matzah is a tikun by Abba. Matzah is Gematria ע”ב + ס”ג  = 135 

I always sensed there is a mystery to the “sedar”  act called  “yahatz”. Most parts of the “sedar are introduced by a blessing or words like  over the wine, the washing of the hands, the parsley, the matzot, the bitter herbs. But there was no blessing recited over the “yahatz”, not even accompanying words. There seems to be a mystery not spoken of here. The sages also see a oddity of reciting “Ha motzi”  [ the blessing for bread] over a broken piece of unleavened bread. This is something never done at a festival meal. There seems to be a mystery not spoken of here.  The ritual of eating the afikoman is in the part of the “sader”  called “Tzafon”, which means “hidden.” It, too, is eaten in silence, without benediction, before mid­night. The Shelah HaKodesh rules that it is fitting to refrain from talking from the beginning of the meal until the eating of the afikoman. Most of us, however, do not conduct ourselves in this manner. But speak only Holy words. Immediately after eating the Paschal sacrifice, many people would ascend to the rooftops for the reading of Hallel.  

In Brachot 9a and Pesachim 120b there is a dispute between R. Akiva and R. Eliezer b. Azarya regarding the end of the time for eating the Paschal offering. According to R. Eliezer b. Azaryah, the Paschal offering may be eaten until midnight The time is of haste the Egyptians pressed the Israelites to leave. According to R. Akiva, the Paschal offering may be eaten until dawn. The time when the Israelites actually left. This is also relevant  to the question regarding the time the “Afikoman”  may be eaten. According to R. Eliezer b. Azarya, the matza of afikoman must not be eaten after midnight, whereas according to R. Akiva, it may be eaten until dawn. According to R. Eliezer b. Azarya, the eating of the “Afikoman”  serves as a remembrance of the killing of the firstborn of Egypt, that took place at midnight.

In our time, one eats “Afikoman matza”, and afterwards they may not eat anything else, so that the taste  of the matza remain in one’s mouth in place of the Paschal sacrifice  their eating both  being a mitzva.

There is an obligation to eat a כזית (an olive-size piece) of matzah twice during the Seder, once when we make the blessing of על אכילת מצה after maggid and a second time after the meal of the afikoman. For children the highlight of the seder is the “Afikoman”.  As the seder can not be concluded until it is eaten. The tradition is the kids “steal” it in order to force their parents to give them what they want so that they can get the “Afikoman” back and end the “sader”. This all brings a lot of attention to the “Afikoman” and so does everything else about it.

Which is the more important of the two is a matter of dispute among the Rishonim. Some consider the eating of the matzah at the beginning of the meal as the primary fulfillment of the mitzvah, since this is the matzah upon which we make a blessing. This is the opinion of the Tosafot and Rosh (R.Asher b. Yehiel, ca. 1250-1327).

Rambam and Rif (R. Isaac Alfasi, 1013-1103), however, hold that the afikoman is the more important of the two portions and that the blessing of על אכילת מצה is made earlier only because it is inappropriate to recite this blessing after we have already consumed matzah.

While one can explain the two opinions from a Torah law perspective, there is something deeper here.

In Exodus 16 the Torah speaks of the manna as the matzah from heaven that sustained the Israelites during their difficult sojourn in the desert. The Torah regards the manna as a test “whether the people will walk in accordance with God’s Torah or not” (verse 4). How did the manna, test the faith of the Israelites? Ibn Ezra explains that since the manna could not be stored, for it would spoil if kept overnight, the Jews never had sufficient food for the next day. Thus, they never had a real sense of security. Who knew whether manna would fall the next day? Only faith and belief in God’s kindness allowed them to have any peace of mind. Thus the manna was regarded as a kind of test of אמונה (faith).

The Or HaChayyim says the opposite. He insists that the manna provided the most utopian system of plenty. There was no fear of want because the people knew each day that no matter what they did or did not do, abundant food would come raining down from heaven. Only under such circumstances of bounty can there be a true test of faith, for when the Jew is in need; it is but natural to turn to God. When one is in the depths of despair, he has no other choice. As they say “There are no atheists in a trenches”. In the desert, however, when the Jews “waxed fat,” they were indeed tested by the manna to see whether they maintained their faith in God as the ultimate Provider.

Bearing in mind these opposing explanations, we can explain the difference of opinion between the Tosafot and Rosh on one hand and Rif and Rambam on the other. Matzah is called לחמא דמהימנותא because it is a symbol of our faith. The Tosafot and Rosh find in the matzah the greatest sign of faithfulness and devotion to the Almighty. They find it in the הא לחמא עניא : ”Here is the poor bread that our fathers ate in the land of Egypt.” There, the Jews were constantly hungry, constantly tired, constantly thirsty, and still they reached out to God. Thus the first portion of matzah must be eaten בתיאבון – with hunger -since it represents the commitment of the Jew even though he is hungry. This constitutes the basic fulfillment of the mitzvah. Therefore, we recite על אכילת מצה on the broken piece of matzah, which is the לחם עוני, and we eat it in a hungry state, as a deprived person would.

Rif and Rambam agree that the matzah represents commitment and faith, and that without these there can be no redemption. But the Matzah of the “afficoman” is not ate when we are hungry like the first Matzah, but after we are already satiated. This is in the aspect not the “bread of poverty but from the table of plenty singing songs, reclining, and drinking wine. It is this that represents the greatest danger to spirituality because in the midst of plenty one is likely to forget those in need. He is even 1ikely to forget his appreciation of his bounty given to him by God and many even fall prey to assimilation. The real test of faith, the לחמא דמהימנותא (bread of faith), comes then. Thus the main mitzvah of matzah is to eat it in a state of satiety.

Matzah seems to be only a little water and flour, but the Zohar tells us it is the bread of Faith, only on passach GOD gives it the power to be a gateway for “emunah”. If we add the letter “ו” to מצה (matzah) we have מצוה (mitzvah). The letter ו of the Divine name reveals our Ruach, our emotional soul, when one involves their heart in Divine service how great this is. Matza has a lot of potential to nullify evil סמא”ל (the Devil) + 4 letters = מצה . Rabbi Ashlag expains in the Hakdamah to Tikunim concerning this that this added letter ו gives “chassadim” to the Malchut, by this the Chuchmah in it illuminates. It is similar to the Manna in the desert some had more some less, but all had the measure of an omer. To some its taste was bland to others it tasted as what ever they desired. The Ari teaches in Shar pasukim that “Smura Matzah” is Machut of Bina, which is the ד of אחד . Think about this deeply as it touches on many things.

  Here is the secret of the Mishnah which says one can eat “Chametz”, all of the fourth hour meaning 4th millenium, and let it hang in suspension all of the fifth hour this is the fifth millenium, and you burn it in the beginning of the sixth hour which is the sixth millenium. We are talking about redemption. In order not to separate between the sixth millenium and the seventh one needs to destroy all the sour dough and chametz (leaven), which is the “Erev Rav” (Mixed Multitude). In order not to see them between the sixth millenium and the seventh millenium.. Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, “And the nation saw that Moshe was בשש delayed” (Ex. 32:1), as we have explained (the word) בשש, in the sixth hour they made the Calf and they separated between the ו–ה which is between the sixth and seventh, so too God will separate them from the Jews between the sixth and the seventh millenium. Because of the “Erev Rav”, there is split matzah on the “seder” plate, its poor man’s bread. And why is the “matzah” split ? Because the ו, her leg has gone away to be a מצוה (commandment). The split matzah left on the “seder” plate is is a ד, The “Afikoman” the other half of the the split matzah is a י (or ו), the complete matzah is a ה . The lower ה of הו“ה is the split matzah the bread of a poor person. When the ד  is joined with the י (or ו). because of this we say the complete Hallel and the non complete Hallel on Pesach in order to represent the complete matzah and the split matzah. (Zohar Tikunim).

In Yachatz the splitting of matzah is the “nesira” of Z”a and Nakavah

We can turn the “bread of affliction” to the “bread of redemption” ! Matzah in Atbash system of letter exchange becomes יה”צ. From the name י”ה comes Divine wisdom, While צ is the vessel for this wisdom. One fit to receive it. צ represent the “Sadeek”. It states in the Gemora a child does not have wisdom till he has tasted Wheat. Yet this type of wisdom from Matzah is very high. As the Mittler Rebbe said “ The Aor Makiff (surrounding light) of Chuchmah is Emunah”. The matzah also works to complete our dat as Taught by Rabbi Natan of Bresslov. The 3 matzot correspond to Chaba’d of Dat, also to Myriam’s well, the Cloud that surrounded Yisrael in the desert and the Manna. By eating Matzah we are able to remove the delusions of this world from our brains, and the scream out to GOD with words like ”thunder” when reading the Hagada. Rav Shabatto teachesThe light of Passach illuminates in its source in the light of Chuchmah and is revealed through the Sefira Netzauch. פסח litterally means “Mouth speaks”, סח is what was called the kind of speech of Yitzchak when he was in the field meditating when he first saw his wife Rivka. By Pesach we can develop the ability to truly express our true selves. This is why Kabbalists teach us that פסח (Pesach) can be understood as פה סח (the mouth speaks). It’s “tikun” (correction) enables us to be truly and freely expressive.

הגדהשלפסח + 1= מלכות, Through the “Hagada” we can reveal GOD’s Kingship which ultimately is Mashiach. This is also reflected by spelling out each letter of הגדה as ה”הדל”תגימ”לה”י=ישראל +1.

And eat “Maror” (bitter herb) because the ו (Ruach-emotions) separated from the ה and this caused “and they made their lives bitter” (Ex. 1:14) . And who caused this? This was caused by the י from the name שד“י which is the sign of the covenant that Moses gave to the “Erev Rav” (mixed multitude), because of this Moses went down from his level, as the י left Matto”t In the future the Shechinah will be united with Hashem.(tikunim)

Passach itself ( פסח ) by Atbash becomes וחס meaning “and having mercy”. This shows us that on Passach we draw down the power to Divine mercy. As it was by this Divine mercy that we were freed from Egypt w hen we had reached the lowest level of defilement. GOD told Avraham that our exile of Egypt would be 400 years, but GOD in his great mercy he took us out in only 210 years. ”Choroset” חרוסת permeates to חסרות, mercy of Ruth. This illudes To David HaMelach and the final redemption.

Passach is called “the time of our freedom”, it was from Passach that we went from the lowest depths of enslavement and spiritual depravity to the highest spiritual states at the sea, and then stood before GOD and received the Torah. The word Passach means to Jump. The spiritual growth of Passach is not a gradual thing, but made in leaps and jumps. It is said that rejoicing over the redemption from Egypt leads to further redemption.

Eliyahu Ha Novi is know to be at 2 places. At every circumcision, as he is called in the Holy books “Angel of the Covenant”. It was before eating the Corban Passach that Moshe or some say Yuhoshua circumcised Yisrael so they could eat of the Corban Passach, then came redemption ! Rav Shabotto teaches that Before circumcision the Isrealites were still as slaves of Egypt, but By circumcision they cut off the filth from themselves and came under the shadow of the God called ברית. Eliyahu (Elijah) is also invited to the Passach “Sader”. We even set out a cup of wine for him in every home. Then when we open the door for Eliyahu towards the conclusion of the Seder, after all the previous preparations we say “ Pour out your wrath ….. Pursue them in anger” . Know, the redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. Mars gives the power to war.

May it be in the merit of the Sadeekem in the Gan Aden and now on the Earth that GOD has great mercy upon us so that we will see the prophesy of the Prophet Malachi fulfilled with Eliyahu coming to us turning the hearts of children to their parents and parents to their children with the coming of our righteous Mashiach quickly in our days !

The Rebbi of Karlin said ”Great is a man of Yisrael in the way He is formed, allowing Him to be a son of the King ”. It is of this quality the Torah is speaking of when it speaks of freedom. It was for this quality that we merited being redeemed from Egypt. This Holiness obligates us to be careful not to transgress the border between freedom and a state of lawless abandonment of any constant real values of virtue. Behavior which would bring shame to our father the King of His Holy nation Yisrael and all creation. The freedom we are talking about places upon us borders upon our behavior, giving us more obligations which come upon such a man from God because of the heights of His level in the scheme of creation. Because of this a free man must be careful with matters involving his Honor. But lawless abandon of Godly virtue is of man at a lowly level. In this is a aspect of slavery. As a slave’s disgracefulness adds to him losing restraint and control. As he just really doesn’t care. Such a man will do all that arises of his emotions, he loses control over himself. He goes from the realm of intellect that is upright, transgressing going after his desires. We see this in lowly people, they do their evil desires. The true image of man parishes from them. Leaving them with an image as any human being, when His true nature is beyond this. As his soul has heard the voice of God speaking at Sinai and has experienced the wonders God has done for the Hebrew people. In the beginning he believes in his own eyes that his actions are his desires, but in the end he is only a slave to his evil inclination.

If we look at Yaakov’s blessing from Yizchak we can see how something lowly can be something great as Yitzchak said ”Your seed shall be as the sand of the earth, you shall spread to the north, east , south and west.” During the times we live in now it seems that many of the Jewish people have fell to a low spiritual place. Many of our people now are as low as the sand of the earth (being immersed only in physical matters, with no spiritual awareness), sitting among the nations in exile. But as the great Rabbi Hillel said ”My falling is my rising”. The seemingly lowly state we are in now is only a necessary step. As was the captivity in Egypt, to bring about redemption. As by the lowliness created by a lack of spirituality, they can appreciate it once it is truly found.

This all alludes to another message from the ‘Sader’ that should not be missed !

The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming  but this time it will be the final redemption. The broken “matzah” speaks to our times,  we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken,  a broken people. So Do not think  the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The larger part of the matzah, the afikoman, is absent from our “seder” table most of the “seder”, We say everything over only the small broken piece of  the middle Matza during the “sader”. The Middle Matzah represents the Levi, the Jew who learns , prays and teaches all the time. He is the Broken Matzah as even Torah observance in our generation has fallen to such low numbers of Jews.  He is our Afikoman. The Aficoman is a Big deal its the Bigger Matzah now most of our people be secularized and divided, but we are still people. And in the End the afikoman  must be returned to the table. The Jewish people need to unite together. Millions of Jews may not do a “seder”, but they can’t be forgotten. Just like  we cannot conclude our “seder” until we bring back the larger piece of matzah, the afikoman. We must try to  bring the majority of the Jews who have been secularized back to to the Passover “Sader” in in body , mind and spirit. As the God prefers that the majority of the nation of Isreal will be redeemed from the present exile. But its not required. 4 out of 5 were not redeemed from Egypt, but died in the pague of darkness . They had too much exile (Egypt) in them to be redeemed. As God can take the Jews out of Exile but the Jews need to remove the exile consciousness from themselves to be redeemed !The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming  but this time it will be the final redemption. The broken “matzah” speaks to our times,  we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken,  a broken people. So Do not think  the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The “sader” is NOT for the sake of gloating over our past Miraculous  redemption but for confirmation of our hopes which we need to act upon. For this reason we say  “This is the bread of af­fliction that our ancestors ate in the land of Egypt. All who are hungry, let them come in an eat; all who are in need come in and celebrate the Passo­ver. Now we are here, next year in Israel. Now we are slaves, next year free men.”  The broken “matzah” hidden between the two whole ones and the anticipated recovery of the hidden larger piece of this “matzah and its eating affirms the Passover of the Future, the Final redemption.

Our ancestors left Egypt with many goods that were all carried by animals. They did not pack their matzah in their luggage to be carried by their animals like the rest of their belongings. The sages tell us that they lovingly carried the dough for Matzah on their shoulders, cherishing the mitzvah.

The Ruach (spirit) of Yisrael is the internal aspect of His Nefesh (animal soul), its instinctual awareness known as leah. It is only this that can free him from from the slavery of his evil inclination ruling upon all his limbs. Which has become his master. The source the true Ruach (spirit) of Yisrael is in the many mitzvot, Positive commands and prohibitions. For this reason one is required to do many mitzvot to establish His freedom. Only in this way is there true freedom of the Nefesh (animal soul). But to one who does not know this they, God forbid, think that all the mitzvot remove all joy from life. When it is exactly the opposite. One who has never tasted the true atmosphere of people observing God’s Holidays will never understand this. For this reason it says concerning the Passover offering ”No stranger may eat from it”. Better is the verse ”taste and see that yhv”h is good”, with the coming of our righteous mashiach quickly in our days.

Also know that during these 7 weeks until the time of receiving the Torah anew on Shavuot God gives us a special gift each week, each day for the betterment of our souls by allowing us to develop our soul powers of doing kindness during the first week, the 2nd week discipline, the 3rd week harmony and balance, the 4th week endurance so to be able to obtain any goal, 5th week perfecting minor details involved in all we do, 6th week making the greatest perfection of any circumstance, and in the 7th and final week having the kingship of God revealed in all our thoughts speech and actions. This is called ”counting of the omer ”. From all of this God willing we shall be ready to receive the Torah.

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