Pyka Family

Parashat And Sidra Of Pesach Layl Haseder

Passover, the Feast of Unleavened Bread. Also called Chag HaMatzot (the Festival of Matzah), it commemorates the Exodus and freedom of the Israelites from ancient Egypt.

Torah: Exodus 33:12-34:26; Numbers 28:19-25
Haftarah: Ezekiel 37:1-14

Rebbe Kalonymus Kalman (h.y.d.) of Piasceztna.
My dear ones, I am calling to you and speaking to your souls. The Holy days of Pesach are approaching. The holiness of these days infuse us thoroughly; inside and out. Their light fills us and encompasses us. Nevertheless it stated, “Ohr zarua laTzaddik, U’ l’Yishrei lev simcha. / Light is sown for the righteous and there is joy for the upright of heart.” (Psalms 97:11).
Light is like a seedling; at the beginning it requires our nurturing and our efforts
to foster its growth. Like a field needs plowing and hoeing and weeding watering, so do we need to prepare ourselves before the festival. Without the preparation,
there can be no joy, nogrowth and no light. With all the preparations needed for the festival, we must be careful not do divert our attention from ourselves, not to
forget to draw down the Holiness of the season. The main aspect of the festival is to be joyful; to praise and glorify Hashem for all
the miracles and all the goodness. This is actually the purpose of the entire creation and the essence of the relationship between the earthly creation and the
heavenly family above. When the time comes for the Pesach evening Ma’ariv prayer, you should rejoice in your tremendous fortune, in the great privilege you have to be engaged in the Avodah of Pesach. You should say to yourself, “My joy is without bounds that I have been granted the opportunity to achieve my purpose in the world and to be elevated to the upper spheres. True I have my problems, both material and
spiritual, but for now I discard them, the entire world is longer important to me. I even nullify my own self in order to stand in the company of angels, awaiting the presence of Hashem. My only thought is to praise and glorify his great name and to draw down the Holy splendor of Hashem’s light into the world, into my own soul and into the souls of my family.”
Your joy should so exalted that you feel that you can barely hold yourself back from breaking into an ecstatic dance; leaping from the earth to the heavens. Afterwards when you sit at the seder table, you imagine yourself sitting down to a festive meal in Gan Eden (paradise) itself, participating in the celebration of the final redemption. All of the aspects of the seder, eating the matzo and maror, drinking the four cups of wine, and reciting the Haggadah, Hallel and other songs of praise, comprise a holy service to Hashem. The angels above are crowded around to hear our praises of Hashem. Even Hashem himself rejoices in delight as he receives our praise and song as is known from the esoteric literature. A Jew is able to feel Hashem’s delight with each word that he utters from the Haggadah. He is imbued with such holiness that he is replete with sorrow when he finishes
each word; if only he could go back and recite the Hallel another 1000 times, he would does so. His whole being is at one with his Creator as he recites words of
incredible sweetness; the Haggadah lying open in front of him. One must endeavor to provide sanctuary for the holiness of this night, so that it will abide by him for the whole year. . . .Continue to foster your love for your fellow Jew for that is the hinge on which all divine service revolves. . . I bless you with . . .a Kosher and joyous Pesach. (from Sefer Derech HaMelech, letters, p. 409)
The Maharal of Prague (my 22nd great grandfather) has astounding insight into the significance of the three main symbols of Pesach, (Korban) Pesach, Matzo and Maror.
Rabban Gamliel said, ” Anyone who did not say these three things on the night of Pesach, has not fulfilled his obligation. They are, (Korban) Pesach, Matzo and
Maror.” (Passover Haggadah)
The Israelites were never an object of any of the plagues. They always enjoyed relief even while the Egyptians were suffering. During the plague of blood for
example, if a Jew and an Egyptian drank water from the same cup, for the Egyptian it was blood and for the Jew it was water. And so on for every plague. Nevertheless, Hashem had to save the Israelites from the plague of the death of
the first born. Why were they suddenly subject to this plague?
It must be understood that the plagues grew in severity from the first to the last. The plague of the death of the first born was the worst of them all. The spiritual
level of the Israel, was very high, so much so that the when the plagues started they couldn’t be harmed by them. The plague of the death of the first born was
carried out by Hashem Himself, and it was so severe, that their stature was not able to protect them. To save them, Hashem took Yisrael to him as a nation. He
actually made them a part of himself. Since Yisrael became an integral part of Hashem, they were spared. Therefore they earned the privilege of serving
Hashem and he obligated them to bring the Korban Pesach. Performing this service was a sign that they had a unique relationship with Hashem. The Aramaic translation of the word Pesach is “Chayas”. (Exodus 12:11,13,27) It means mercy or caring. It shows the special relationship that developed between us and Hashem when he took us as his people and saved us from the plague of the death of the first born. He had mercy on his people and saved them from
annihilation. In that Hashem is unique and singular, He took to himself a nation that is unique and singular, unlike any nation of the world. This quality is still a
feature of Yisrael today. There has never been a successful attempt by Jews to integrate into any other nation; we always remained distinct, a people apart. The
Maharal points out how the Korban Pesach is, all its of laws, an indication of this idea of unity between Yisrael and Hashem.
1) It was a mitzvah to roast and eat the Korban Pesach “with its head on its knees”. That is to say complete, and not cut into smaller pieces (unlike every other type of sacrifice). Something which indicates unity must be whole. (Exodus 12:9)
2) The Korban Pesach was eaten in one house, and only by the family group that was registered for that particular animal. Something which indicates unity must be concentrated in one place. (Exodus 12:46)
3) The Korban Pesach was taken from a 1 year old sheep or goat. The number one indicates unity. (Exodus 12:5)
4) The Korban Pesach was taken from the goats or sheep, but not from the cattle. A goat or sheep is a more delicate and tender animal. If it received a wound on
one of its limbs, the animal itself would suffer the pain of the injury. An ox or cow, due to its bulk, would not be so affected by a similar wound. It would only feel pain in that particular limb.
Yisrael is likened to a sheep. When one Jew transgresses (as in the case of Achan, see Joshua 7), the whole nation suffers. Yisrael, like the sheep have a presence which is less physical. An entity which more spiritual is naturally more sensitive. (Exodus 12:5)
5) The Korban Pesach was roasted over the fire. Cooking in water causes meant to become soggy and the pieces separate. Roasting over the fire draws out the juices and the meat becomes consolidated, another indication of unity. (Exodus 12:8,9)
6) It was prohibited to break any of the bones of the Korban Pesach. Again, any thing whole and not broken is an indication of unity. (Exodus 12:46)
By eating the Pesach according to all of it’s laws, a Jew demonstrated his unity with Hashem. This is the unity which He invested in Israel and thereby
commanded them concerning the Korban Pesach. Furthermore the Pesach had to be eaten with Matzo and Maror. Matzo represents the redemption from Egypt as it is written, “. . .because you went out of Egypt in great haste.” (Deut. 16:3) Furthermore, “. . .remember the day you went out of Egypt, from the house of slavery, because he took you out with a strong hand, don’t eat any chametz.” (Exodus 13:3)
These verses show that the reason for the prohibition of chametz is because Hashem took us out of Egypt quickly and with a mighty hand. We went out from Egypt so quickly that there was no time to let the dough rise. It had to be baked into flat Matzos. Haste, denotes force. Anything which is done in haste or with great speed is also done with great strength. (I like to think of sprinters coming out of the blocks. Their great speed is accompanied by tremendous lateral force.) Taking one nation out from another, and giving birth to a new national identity requires a great show
of strength. Therefore Matzo is a symbol of the redemption.
Maror on the other hand, the bitter herbs, is a symbol of the slavery and the difficult back breaking labor. The Pesach sacrifice was designated to be eaten with Matzo and Maror. Matzo and Maror are two opposites. One delivers a message of redemption, the other of
servitude. This is in order to refute the heretics who claim that if God is One, then He is limited to only one type of conduct. He can wield his influence only in one
way. If God is benevolent, they maintain, then He may only do good in the world. The presence of evil proves that G-d is many and not one. Nevertheless, we eat the Korban Pesach with Matzo and Maror. We demonstrate
that from Hashem comes both the servitude and the redemption. The greatness of a G-d who is one is shown by the fact that He can embody two opposites. Slavery and freedom both come from the same source. Moreover it is clear that the years of servitude were for the good, and it was an integral period of refinement, a prelude to the freedom which was to come.
PESACH, MATZO, MAROR
The first Gerrer Rebbe, known as the Chiddushei HaRim, asked, “How can it be that Maror being a symbol of the slavery is preceded by the Matzo the symbol of
redemption? The order is wrong, it should be the other way around.” He answered with a parable from HaRav R’ Simcha Bunem of Pirshicha. Once there was a King who had an only son. The King loved him deeply and
showered him with affection and presents. The son however did not know how to show gratitude to his father and became quite spoiled. The King, wishing to teach him a lesson and turn him around for the good exiled him the Kingdom. After a number of years of the boy’s absence, the King became overwhelmed with
mercy for his son and wished him to return. He sent out a royal emissary, an important and trusted minister to search the Kingdom for his son. After an
arduous journey, the minister located the young man in a remote farming village, barefoot and dressed in rags, in residence at the local pub and thoroughly drunk. “Ho How are you? I’ve been looking for you for so long!”, the ministered stammered in disbelief. “Wonderful, splendid!”, replied the drunken son. “If only I
had a pair of boots and fleece jacket, nobody in the world would be happier than I!”
The minister was crestfallen. How far the boy had degenerated. He had totally forgotten his royal upbringing His is only desires were mundane, his only concern
his physical desires. In Psalm 106, the Psalm that recounts the exodus from Egypt, King David writes, “And he saw their distress when he heard their song.” (v. 44) Yisrael was sunk deep into slavery, yet they were singing! The apex of slavery is when the slave becomes reconciled to his situation and no longer desires freedom “Therefore”, explained the Chiddushei HaRim, “Matzo, which represents freedom and redemption, precedes Maror, the symbol of enslavement. It is to remind us how far into servitude Yisrael had descended. Until they were redeemed, they didn’t even realize the bitterness of the slavery. May we all come out of the dark into the light this Pesach.
A Kosher and Frielichen Pesach

Shevi’i Shel Pesach The 7th of Pesach, The Crossing of the Sea and the Song of the Sea Even if we were all wise, all understanding and knowledgeable of the Torah, it is still a mitzvah to relate the story of the Exodus from Egypt. (Pesach Haggadah)
The intent of the Haggadah is not just the story itself. The story is already well-known to all and is written down in many places. It doesn’t require so much wisdom just to tell the story. Rather, the point is that one is obliged to tell the story in such a way that he
himself feels, and makes others feel that they are indeed in the process of leaving Egypt and getting ready to go through the Sea. One must feel the joy and the
freedom in his soul as if he is really leaving Egypt for good. (R’ Tzaddok HaCohen of Lublin, Sefer Pri Tzaddik) Pesach is an auspicious time for Parnossa (Livelihood). Israel went out of Egypt into the desolate desert of Sinai with no visible means of sustenance. They went only with their faith in Hashem intact. And he did in fact sustain them. For this reason the world is judged at Pesach on the grain. (Mishnah Rosh HaShanah 1:1)
This is also in line with the saying of the Rabbis, “A person’s Parnossa is as difficult as the splitting of the Red Sea.” (Tractate Pesachim 118a) (Chiddushei
HaRim)
The Song of the Sea is A Lesson in How to be Always Joyous
“Then Moshe and B’nai Yisrael sang this Song (of the Sea) etc. (Oz Yashir Moshe . . .)” (Shemos 15:1)
There is an remarkable Midrash in Shemos Rabboh which will help us to understand the extraordinary nature of the Shira (inspired Song of praise) that
B’nai Yisrael sang at the Sea. Here is the Midrash:
“She opens her mouth with wisdom, and the teaching of kindness is on her tongue.” (Proverbs 31, from Eishes Chayil) From the day that Hashem created the world, until the day that Israel stood at the banks of the Sea, nobody ever sang Shira (inspired Song of praise) for Hashem. He created Adam, but he never sang Shira. He saved Avraham from the fiery furnace, and from the warring Kings, but
he didn’t sing Shira. He spared Yitzchok from the knife of the Akeida and he didn’t sing Shira. Yaacov was saved from Esav’s angel, from Esav himself, and
from the men of Shechem and still he didn’t sing Shira. When Yisrael came to the Sea and it split for them, they immediately sang Shira to Hashem, as it is written,
“(Oz Yashir Moshe . . .) Then Moshe and B’nai Yisrael sang this Song (of the Sea) etc. “She opens her mouth with wisdom. . . .” Said Hashem, “This is what I have
waited for!” For the word Oz denotes only joy as it is written, “(Oz) Then our mouths will be filled with laughter.” (Psalms 126:2) (Midrash Shemos Rabboh
23:4)
This Midrash requires some explanation. The common translation of the word “Oz” is “then”. The Midrash precedes itself with a verse in order to define the word “Oz”.
What wisdom can there be in just opening the mouth? A parable can help us. When a person appears before a King and wants to thank him for some favor he
received, he doesn’t just open his mouth and say the first words that come into his head. Just the opposite is true. The person will carefully prepare his words
first, deciding what he wants to say; all in deference to the honor of the King. Then he will rehearse the speech until he is able to express himself intelligently
and fluently before the monarch. This is the way of a person who feels indebted to the King and must show his gratitude and honor. The Song (Shira) of B’nai Yisrael was qualitatively different. When the source of the Shira is a deep, abounding love for the King and a realization that the King has showed him special favor, then there is no holding back, no time to prepare one’s
thoughts. The words gush forth unrestrained with a sense of urgency in an attempt to capture the moment of enlightenment and elation. So too with B’nai Yisrael. When they came through the Sea they immediately broke into Shira (Song); they opened their mouths and spontaneously began to sing. Even though it was spontaneous, the Midrash testifies, “She opens her mouth with wisdom. . .” The song that came forth was full of wisdom, perfectly and eloquently expressed by each member of B’nai Yisrael. So profound and
recondite was the Shira, that it was included in the Torah. Still, the source of B’nai Yisrael’s great inspiration needs to be more carefully examined. The end of the Midrash provides a clue. “For the word Oz denotes only joy as it is written, “(Oz) Then our mouths will be filled with laughter.” (Psalms 126:2) The Shira of B’nai Yisrael was inspired by complete, flawless joy. The word “Oz” is now more accurately translated as “because” instead of “then”. B’nai
Yisrael sang their Shira because of the great joy they experienced after crossing the Sea. Nevertheless, the Avos did sing Shira! Adam sang “Mizmor Shir L’yom HaShabbos. . .” (Psalms 92). Avraham sang “Maskil L’Eitan HaEzrachi. . .” (Psalms 89). Yaacov sang the 15 Chapters of “Shir HaMa’alos” (Psalms 120-134) (see
Midrash Bereishis Rabboh 74:8) Why does the Midrash say that no one sang Shira until B’nai Yisrael sang at the Sea? The Shira of the Avos was not like that of B’nai Yisrael. The joy when they sang
their Shira was different. The Avos experienced an obstacle or difficulty (Tzara), and Hashem provided them with relief. Nevertheless, they knew that the
difficulties they experienced would be experienced later by their progeny. (Ma’aseh Avos Siman l’Banim) They weren’t fully able to rejoice over the relief when they knew that the difficulty and its full consequences were still to be felt.
When B’nai Yisrael came through the Sea they experienced a complete simchah. They fully understood the experience of servitude in Egypt and all of it’s
ramifications. They understood that the period of servitude was an integral part of the redemption. Experiencing the full providence of Hashem and vanquishing any doubts as to His utter kindness, is a source of profound joy. It is the ultimate
joy known to a living person.
This explains the doubled use of Go’oh Go’oih (Hashem is most exalted) (Shemos 15:2, from the Shira). One time refers to the Exodus and it’s accompanying
freedom. The other refers to the period of the servitude. Even for that, they understood that Hashem is to be exalted. As it is written, “Hodu L’Hashem Ki Tov,
Ki L’olam Chasdo”. Praise Hashem for He is good, His Kindness is forever. (Psalms 136:1, also in Shabbos morning prayers) R’ Avraham Yehoshua Heschel, the Apter Rov said that the purpose of the creation is that man should be happy with Hashem and at peace with His ways. The Shira of B’nai Yisrael was rooted in abundant and profound joy. It is the joy a
Jew knows when he is happy and satisfied with Hashem. It means he understands that everything, no matter how it appears on the surface, is from Hashem and it is
absolute Chesed. That is the level B’nai Yisrael reached at the Sea. They understood the whole episode of their enslavement in Egypt and the ensuing Exodus in context and it now made perfect sense. This explains the saying of Chazal, “Anyone who says Shira every day, will merit to say it before Hashem in the world to come.” (Tractate Sanhedrin 91b) One who is able to say Shira every day the way B’nai Yisrael said it at the Sea, is one who already understands that everything comes from Hashem and it is all Chesed. This is the truth that everyone will understand in the world to come. Happy is the
one who is capable of this understanding while still in this physical world.
This is the significance of Shira that Hashem declared, “This is what I have waited for!” (Based on Tiferes Tzion on Midrash Rabboh; Nesivos Shalom on Shevi’i Shel Pesach; Noam Elimelech, Parshas Beshalach; Divrei Yisrael (Modjitz), Parshas
Beshalach)
By His Hand Alone “Who split the Sea into divisions, His Kindness is forever.” (Psalm 136:13 also in
Shabbos morning prayers)
In a verdant valley surrounded by tall mountains lived a Jew by thname of R’ Itcheh (Yitzchok) . He lived alone in a mud and grass hut and eked out a meager living growing a few basic necessities. His homestead was far away from the nearest village and he had no contact with any other Jews. One day an elegant carriage drawn by fine horses pulled up in front of the hut of R’ Itcheh. It was R’ Mordechai of Chernobyl, know as the patron of the Lamed-Vav
(36) Tzaddikim. He had come to give R’ Itcheh a gift to improve his financial situation. But R’ Itcheh would not hear from it. “By the sweat of his brow a man will eat bread”, he quoted. (Genesis 3:19)
“You are only fulfilling the first half of the verse”, declared R’ Mordechai. “Your rocky land doesn’t even provide you with the barest necessities.”
“Nevertheless”, demurred R’ Itcheh, “Doesn’t it say, ‘By the work of your hands you shall eat, happy are you and good it your lot?” (Psalms 128:2)

“Still you are only fulfilling the first half of the verse”, countered R’ Mordechai
“The second half you’ve still to fulfill properly.”
“It is not right to divide the verse up into two parts”, replied R’ Itcheh. “Doesn’t it also say (Tractate Pesachim 118a) ‘A person’s Parnossa is as difficult as the splitting of the Red Sea’ Nachson ben Aminadav went into the Sea until the water was up to his nostrils, took a deep breath and kept on going. Only then the
sea split for him. So too is the endeavor necessary for earning a livelihood. A person must toil, and in the end Parnossa comes from above.”
“Exactly”, agreed R’ Mordechai. “And I am a messenger from Hashem Himself, sent to bring about the miracle of your Parnossa.”
“No, no”, replied R’ Itcheh, “The miracle of my Parnossa is not destined to come like this. Is it not written, ‘The one who despises gifts shall live’?” (Proverbs
15:28)
“Do you think that I am giving you from my own money!Everything comes from the Creator. His is the silver and the gold, His is the earth and all the produce upon it. We are simply his children for whom He must provide.”
“That’s right”, informed R’ Itcheh, “I am a son of the Creator and will wait for my Father to provide my sustenance Himself!” In the end R’ Itcheh prevailed. He didn’t accept anything, and R’ Mordechai returned home incredulous. The Festival of Pesach was approaching. In the home of R’ Itcheh there wasn’t even the slightest evidence of provisions for the Festival. The wheat had not sprouted in the fields that year, and the potatoes had rotted. R’ Mordechai of Chernobyl expected any day to received a request from R’ Itcheh for Pesach
supplies, but R’ Itcheh was too absorbed in his holy labor to worry about what he would eat on Pesach. He continued in his work as if Pesach was still months away. In the meantime, the spring thaws came, the snow melted and the roads turned to mire. The rivers became muddy torrents and overflowed their banks and the small farm of R’ Itcheh became an island of mud. Any access to the rest of the province
was cut off.
R’ Mordechai of Chernobyl was inconsolable. The condition of R’ Itcheh was intolerable for him. He called for the horses to be harnessed to his carriage and
filled it with all manner of good things for Pesach; Matzo, wine, meat, fish and vegetables, and immediately set out on the road in the direction of R’ Itcheh’s
homestead. The horse strained bravely through the mud and water. As they ascended higher in the mountains the water on the road turned to ice which cracked under the of the horses’ hoofs; the sound echoing throughout the valleys below.
“Rebbi”, called out the driver, “We will surely drown in the river, we can’t possibly cross!” R’ Mordechai however refused to stop. “Continue on. . .even if we drown”, he answered unflinchingly. “When Bnei Yisrael came to the Sea, they had no
choice but to go straight in. Only when they sacrificed themselves and walked into the water, did the Sea split and allow them to cross on dry land. We also have
no choice. We must reach R’ Itcheh, and save him from starvation.” And miracle after miracle occurred until they managed to cross the surging river and pull through the mud until at last they arrived at the hut of R’ Itcheh. “Stop!”, cried R’ Mordechai. “Here we will celebrate the Festival of Pesach this year.” He went into the hut to greet R’ Itcheh, his arms laden with all the food for the Festival. “Ah Gut Yontiv, Ah Gut Yontiv!!”, he cried out .
“You win”, said R’ Itcheh dryly. “It was certainly due to your curse that my wheat didn’t sprout this year and the potatoes rotted.”
“No, I didn’t win at all”, said R’ Mordechai. “Your requests have simply been realized. You asked Hashem to help you and here is the help you asked for.”
“That’s right”, sighed R’ Itcheh in resignation. “When you told me that Parnossa comes miraculously like the Splitting of the Sea, I understood that a miracle like
that would soon one day occur to me!”
A Gut Yontiv!!
A Gut Shabbos!!

Czech Pesach

Pesach is the first of three pilgrimage holidays. Celebration begins on the eve of 14th Nissan and lasts seven days in Israel and eight days in diaspora. It is celebrated in the spring and the entire Jewish calendar helps it. Pesach commemorates Israel’s departure from Egyptian slavery. It’s also called “chag ha-matzot” = the feast of leavened bread, because of the speed of departure, they only managed to take the leavened bread with them. That is why, before the holiday itself, children go around the house in the dark and look for the last crumbs of fermented pastry, which will be burned the next day. Before that, the whole house was disposed of everything fermented, and the whole holiday we can do without the “bait” = fermented. The focal point of the holiday is the Passover Seder – a festive dinner with symbolic dishes and a reading from the book called “The Passover Hagada”. The holiday has another important name: “zman cheruten” = the time of our freedom. Israelis were fleeing Egypt. It is called “Mitzrayim” in Torah. Mitzrayim is a word in the plural form and therefore it is a symbol of duality, materiality, or even the number of gods worshipped there – a model. Interestingly, Israelis voluntarily lived there for a very long time and that slavery itself did not arise at once, but gradually. Guest status changed slowly to slave status. We should therefore think well about where we want to live, because it can gradually affect us. As the saying goes, “It was easier to take the people out of Egypt than Egypt out of the people. “ While reading “Hagada” we also read a passage that says that in every generation we should perceive it as if the event happened right now. Even today we are surrounded by “Mitzrayim”, we have it in our hearts. Seder is not just a history we remember, but a challenge to work on ourselves right now. How can we get out of this grip? Kabbalah, Jewish mysticism, talks of “mochin” = consciousness and its levels. Mochin dekatnut is = child’s consciousness, and mochin degadlut = adult, mature human consciousness. Slave’s consciousness is limited. And sometimes we act like children, as if we lack proper insight, humility and generosity. We are only dealing with ourselves. The most distinctive Passover symbol applies to this: “maca”= leavened bread. “Chametz”= the fermented is associated with a bad inclination, pride, with fermented, pouty self, me, me. Therefore, when with the children on the eve of the holiday, already in the dark, we walk through the house with a candle in our hands and look for a forgotten “castle”, what is supposed to speak to us spiritually happens physically: Let’s search, shine spiritual light into our nooks and shadow sides of our personality and burn pride as an unnecessary thing. We approach “mochin degadlut” by learning Torah. During Passover we celebrate seder, which is especially educational. Hagada is to be read in understandable language, otherwise our duty – to tell about the departure from Micrajim – is not fulfilled. Therefore, all the questions to children that are asked, etc. The whole seder is actually a “talmud of Torah” – learning Torah and shaping a child into adult consciousness. Even the very word “pesach” = trespassing (during the Egyptian wounds of the firstborn) can also be interpreted as “pe-sach” (mouth-talk), i.e. as the obligation to tell about this event. At the Seder dinner, there are more symbolic foods and drinks on the table, as you know it: maces, 4 glasses of wine, because God used four verbs to describe how he would lead us out of Egypt, “maror”= bitter herbs, which are supposed to remind of the bitterness of slavery, “charoset”- goodness, which is supposed to remind by its consistency and color bricks they made there as slaves etc. All of this serves to not only philosophize at the table, but when we take these physical things in our hands, eat and drink, a fuller awareness occurs. It is not just a reminder of a historical fact, but in a way also our own, lived experience. After relaxing at dinner, one is supposed to sing “Hallelujah”, which are psalms 113-118, plus psalm 136. These are psalms of praise. Slavery is gone and we give thanks to God who set us free. A nice custom during this holiday is also a reading from the book Song of Songs. It expresses the desire, taste, call for love for God. We realize that it is the person freed from the bonds of materials, from the grip of one’s own ego, shaped by the ethics of Torah – is no longer the small, selfish child, but is gaining “mochin degadlut” – that can and will lead to love unselfishly.