The Complementary notion of Zechira and Sipur Yetzias Mitzrayim

The Natziv in HaEmek Vavar {Devarim 16:7} writes:

וטעם זה השנוי בתכלית הספור תליא בהא דעיקר מצות הספור בזה הלילה בא לחזק אמונה בהשגחה בכל השנה מה שנוגע להליכות עולם בחיים. ומש"ה מסיים המקרא למען תזכור וגו'. וכמושהאב מספר לבנו מעשה שיש בו מוסר והספור ארוך כדי שעה. ובכל יום מזכירו ברמז קל כל הספור. ובכל שנה חוזר ומספר מחדש כי שיעשה שורש בלבבו. כך מצוה לעשות ספור ארוך בזה הלילה ובכל יום סגי בזכירה לבד

The purpose of the telling over of the story of the Exodus from Egypt on Seder night is to strengthen pour Emunah. He points out that although there is a mitzvah of remembering the Exodus twice in a 24 hour period, on a daily basis [evening and morning]; even so there is a purpose to the Seder night.

He writes, "The same way a father shares a story with a children that contains fundamentals of faith and lessons of ethical import. The story takes an hour or so in the telling. Every single day, the father would tell his children one or two lines that hint at the rest of the story; similarly mentioning the Exodus daily is a reminder of the longer story told over on Seder night.

Rav Yitzvhok Twersky zt"l, explained:

There is a reciprocal, mutually reinforcing, relatioship between the daily mitzvah of zechirah and the once a year mitzvah of sippur. The daily mitzvah provides a substratum and a context which gives greater maening to the annual preformance of sippur.
On the other hand, the cursory mention that satisfies the halachik requirement for zechira would become stale and hollow without the periodic infusion of the detailed and passionate narrative required on the night of the fifteenth of Nissan.

2 analogies:

The relationship of the formal, periodic, mitzvah of ve-samchtach bichagecha to the ongoing expectation that a Jew will live each day with a sense of simcha which derives - generally - from our abiding awareness of Hashem's immanence in our lives, and specifically from the simcha shel mitzvah which we should experience regularly. It would be unrealistic to reach for a state of u'semachtem lifnei Hashem on Yom Tov if we did not have the continuous substratum of simcha; conversely, the intense, focused, experience of simchas Yom Tov enriches our year round state of simcha.

The relationship of the once-a-year observance of the 9th of Av to the halachik requirement for year round mourning for the loss of the Beis haMikdash.

[I quote this from David Shapiro's Meifeila liOr Gadol, Rabbi Joseph B. Soloveitchik on pesach, Sefirat ha-Omer and Shavu'ot, Urim Publications, (C) 2005] Page 31

Salty Sacrifices

וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ לַיקֹוָק

Sacrifices are some sort of pleasant experiences for Hashem.

Rashi explains that we are doing His will brings nachas ruach to Him [spiritual nachas]

כָל קָרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָח וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל מִנְחָתֶךָ עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח
All sacrifices are meant to be brought with SALT.

Let's take a look at why we bring sacrifices:

רמב"ן ויקרא פרק א

ויותר ראוי לשמוע הטעם שאומרים בהם, כי בעבור שמעשי בני אדם נגמרים במחשבה ובדבור ובמעשה, צוה השם כי כאשר יחטא יביא קרבן, יסמוך ידיו עליו כנגד המעשה, ויתודה בפיו כנגד הדבור, וישרוף באש הקרב והכליות שהם כלי המחשבה והתאוה, והכרעים כנגד ידיו ורגליו של אדם העושים כל מלאכתו, ויזרוק הדם על המזבח כנגד דמו בנפשו, כדי שיחשוב אדם בעשותו כל אלה כי חטא לאלהיו בגופו ובנפשו, וראוי לו שישפך דמו וישרף גופו לולא חסד הבורא שלקח ממנו תמורה וכפר הקרבן הזה שיהא דמו תחת דמו, נפש תחת נפש, וראשי אברי הקרבן כנגד ראשי אבריו, והמנות להחיות בהן מורי התורה שיתפללו עליו. וקרבן התמיד, בעבור שלא ינצלו הרבים מחטוא תמיד. ואלה דברים מתקבלים מושכים את הלב כדברי אגדה

Ramban is suggesting that the animal and the process of the sacrifice is metaphysically taking the place of the human being. We bring an animal close to Hashem and thus we come closer to Hashem.

Let's take a look at why we bring salt with our sacrifices:

ספר החינוך מצוה קיט

כי משרשי מצות הקרבן להכשיר ולהיישיר נפש המקריב אותו, ועל כן לעורר נפשו של מקריב נצטווה בהקרבת דברים הטובים והערבים והחביבים עליו, וכמו שכתבנו למעלה. והמלח בו גם כן מהשורש הזה, כדי שתהיה אותה פעולה שלימה, לא תחסר לפי הנהגת האדם דבר, כי אז יתעורר לבו אליו יותר, כי כל דבר מבלי מלח לא יערב לאיש לא טעמו ולא אף ריחו. ומלבד זה יש במלח ענין אחר רומז, כי המלח מקיים כל דבר ומציל על ההפסד והרקבון, וכן במעשה הקרבן ינצל האדם מן ההפסד, ותשמר נפשו ותשאר קיימת לעד.

We are meant to bring close that which is most pleasent and pleasing to us.
The best parts of our own selves.
Salt brings out both taste and smell, thus enhancing our eating experince. 80% of taste is smell.

Additionally, Salt is a preservaive.
Before the days of refigeration they used to salt the meat to ensure that it would not rot.
Smiliarly we brig salt on the alter which metaphysically aids us; it saves us from rotting. It preserves us.

Shulchan Oruch, Hilchos Betzias haPas

לא יבצע עד שיביאו לפניו מלח או ליפתן (פי' רש"י כל דבר הנאכל עם הפת) ללפת בו פרוסת הבציעה, ואם היא נקייה או שהיא מתובלת בתבלין או במלח כעין שלנו או נתכוין לאכול פת חריבה, אינו צריך להמתין. הגה: ומ"מ מצוה להניח על כל שלחן מלח קודם שיבצע, כי השלחן דומה למזבח והאכילה כקרבן, ונאמר: על כל קרבנך תקריב מלח (ויקרא ב, יג) (ב"י בשם שבלי הלקט) והוא מגין מן הפורעניות (תוס' והגהות אשירי פרק כיצד מברכין וע"ל סוף סימן ק"ע).

Mechaber: One should have salt on the table while eating bread.
Ramah:The table is like an alter. Eating food is the equivaent to eating a sacrifice. And doing so will save someone from puishment.

Mishna Berurah explains:

דומה למזבח - כמו שאחז"ל [ברכות נ"ה] בזמן שבהמ"ק קיים המזבח מכפר על האדם עכשיו שלחנו של אדם [שנותן מלחמו לדל] מכפר עליו דכתיב וידבר אלי זה השלחן אשר לפני ה

At the time the temple was standing, the alter served as a tool for people to attain atonement. Nowadays, people's tables [where they serve food to the poor and downtrodden] bring them atonement.

Pesach - Jewish Renewal

The Jewish people in Egypt, before they were actually Jews, were famous for having sunk to the lowest level of Tumah [spiritual impurity]possible.

Pharoa assumed he would maintain control over them because of thier lowly state. He figured that regardless of their history and the fact that they are the progeny of Avraham, Isaac and Jacob, he would maintain control over them. Paroah figured, that he had brought them down to a point where any goodwill between them and the G-d of their forefathers was irrelevant. He thought he had stripped them of their capacity to have a relationship with G-d.

Hashem instructs Moshe to tell Pharoa - "So said Hashem, My firstborn son is Israel."

Historically, the children of Jacob became the Jewish people, the chosen people.
"Vilakachti Eschem li liAm." "And I have taken you for myself as a people."

The Nesivos Shalom suggests that the People had the status of converts at that time.

"Bichol dor vador chayav kol adam liharos es atzmo kilu hu yatzah mimitzrayim."

In every single generation we have to imagine ourselves as if we ourselves are exiting Egypt.

In every single generation, we suffer from our own personal "Egypts."

Egypt in Hebrew is Mitzrayim, meitzar, tzar. A narrow place.
A place from which it is difficult to exit.
Egypt was the birth canal of the Jewish people. We suffered birth pains.


Pesach time is a time of Jewish renewal.

We can achieve our own person exodus.

Our own personal freedom.

It is a time of renewal of the "beni bechori yisroel. A time of reestablishing our place in our relationship with Hashem. It does not matter how far we have drifted, Hashem's response is my arms are open wide ready to embrace you.
Just as then Hashem took them from a spiritually low place and uplift them; similarly, nowadays, Hashem is ready and willing to help us get out of our restrictive existences and help us broaden our abilities and level of observance.

Community Unity an expression of Individuality

וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר צִוָּה יְ־הֹוָ־ה לַעֲשֹׂת אֹתָם

Moses called the whole community of the children of Israel to assemble, and he said to them: "These are the things that the Lord commanded to make."

Rashi:

ויקהל משה: למחרת יום הכפורים כשירד מן ההר, והוא לשון הפעיל, שאינו אוסף אנשים בידים, אלא הן נאספים על פי דבורו, ותרגומו ואכניש

This [word] is a hiph’il [causative] expression, because one does not assemble people with [one’s] hands [i.e., directly], but they are assembled through one’s speech. They gathered together. Of thier won accord. He did not gather them together.

Unity is not a construct that can be engineered or manufactured.

They did not rally around a leader...

People are susceptible to being judged, acts of pride, tyranny, hypocrisy.

They did not rally around an idea... Ideas are here today and gone tomorrow.

They did not rally around an "ism." Isms come and go.

They rallied together as a result of something that came from within themselves.

They gathered together. Moshe did not call them together.

They gathered together. Of their own accord.

על פי דבורו

According to the Word. They rallied together to serve Hashem.

They only rallying point that can truly unite people.

The chelek Eloka mimaal within them.

The part of Hashem they carried around.

It brought them together.

Counter-intuition...

Expression of self brought them together as a group.

Freedom on Pesach Night

Rav Tzadok haCohen:

Pesach evening:
We see ourselves as the slaves in Egypt. We go from being bound up to being liberated.

In micro, the experience of liberation...

is in the questioning and answering that is the theme of the evening:

People who have questions are bothered.

Why is this happening? Why do I have to do this?

Why? Why? Why?

Constricting and containing.

When my question is answered there is a sense of liberation. A sense of freedom.

There is a feeling of process - of going from slavery to freedom.

Resolution. Freedom.

Ain mi sheBen Chorin, elah mi sheOsek baTorah

Cheirus, freedom comes through understanding...

True Dedication

I noticed an interesting parallel

Stage 1:

In פרשת תרומה Rashi says:

ידבנו לבו - לשון נדבה, והוא לשון רצון טוב, פרישנ"ט בלעז [מתנה[

So Nedivus halev implies a ratzon, a good will.

Stage 2:

A second type of Nedivus halev...

Rashi in Tehilim says:

רש"י תהלים פרק מז

(י) נדיבי עמים - שהתנדבו עצמם לטבח ולהרוג על קדושת שמו:

Nedivas halev is extended to even being moser nefesh...

Giving your physical self up for Hashem

Stage 3.

The Gemara adds another layer of nedivus haLev:

תלמוד בבלי מסכת חגיגה דף ג עמוד א

דרש רבא: מאי דכתיב מה יפו פעמיך בנעלים בת נדיב - כמה נאין רגליהן של ישראל בשעה שעולין לרגל, בת נדיב - בתו של אברהם אבינו שנקרא נדיב, שנאמר +תהלים מ"ז+ נדיבי עמים נאספו עם אלהי אברהם. אלהי אברהם ולא אלהי יצחק ויעקב אלא: אלהי אברהם שהיה תחילה לגרים

רש"י - שנקרא נדיב - על שם שנדבו לבו להכיר בוראו.

And nedivas halev means dedicating yourself to Hashem...

Dedicating your heart ... is solidifying your Emunah.

Stage 4:

Perhaps this is fulfillment of the 3 things demanded of us by Hashem.

bichol livaveicha, [Avraham Avinu, emunah; Chagiga 3a],

bichol nafsheicha [physical mesiras nefesh, Tehilim];

ubichol miodeicha [mishkan; talents and money, binyan haMishkan (Rashi in Terumah)]

The Copper Washstand - Focus of Intention

The culmination of the Book of Exodus is coming to its conclusion with the continued narrative describing the building of the Mishkan (portable temple). One of the lesser known features of the temple was the Kior (washstand). The kior functioned as a washstand that the priests used to prepare themselves by cleansing their hands and feet.

In Parshat ki tisa G-d commanded Moshe saying, "You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Sanctuary and the Altar, and you shall put water therein (Exodus, 30:18).

A number of questions come to mind. Firstly, the other holy vessels were made of gold and silver, why was the washstand made of copper? Moreover, why was it placed between the Sanctuary and the Altar? And lastly, why did the priests need to wash both their hands and feet?

The verse in our parsha reads, “And he made the washstand of copper and its base of copper from the mirrors of the women who had set up the legions, who congregated at the entrance of the Sanctuary” (Exodus, 38:8).

Rashi answers our first question by explaining the origin of the copper mirrors:

Israelite women owned mirrors, which they would look into when they adorned themselves. Even these [mirrors] they did not hold back from bringing as a contribution toward the Mishkan. At first, Moshe rejected them because they were made for temptation [i.e., to inspire lustful thoughts]. However, Hashem told Moshe, “Accept [them], for these are more precious to Me than anything because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.” When their husbands were weary from back-breaking labor, they [the women] would go and bring them food and drink and give them to eat. Then they [the women] would take the mirrors and each one would see herself with her husband in the mirror, and she would seduce him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands desire and would copulate with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you” (Song 8:5). This is [the meaning of] what is בְּמַרְאֹתהַצֹבְאֹת [lit., the mirrors of those who set up legions]. From these [the mirrors], the washstand was made…

Rashi’s words are loosely based on the Talmud (Sotah 11b)

R. Awira expounded: As the reward for the righteous women who lived in that generation were the Israelites delivered from Egypt. When they went to draw water, the Holy One, blessed be He, arranged that small fishes should enter their pitchers, which they drew up half full of water and half full of fishes. They then set two pots on the fire, one for hot water and the other for the fish, which they carried to their husbands in the field, and washed, anointed, fed, gave them to drink and had relations with them… After the women had conceived they returned to their homes; and when the time of childbirth arrived, they went and were delivered in the field beneath the apple-tree, as it is said: Under the apple-tree I caused thee to come forth [from thy mother's womb] etc.

The Talmud, as well as Rashi’s application of it, demands an explanation. Are seduction and temptation not an objectively negative concept? The answer is based upon a deep understanding of a fundamental concept that exists within the framework of serving and relating to G-d.

As humans, we are made up of two separate inclinations; the Yetzer Tov and the Yester haRa (Good and Evil inclinations). Some people are good at heart while others are evilly inclined. They seem to be destined to a life of sin. Allow us to illustrate this point in a succinct manner. There are times that we meet people who seem naturally sweet and compassionate, while on other occasions we encounter people who appear to be uncouth and rough edged.

Let us ask a basic question. Does the concept of an objectively evil and morally debased character trait exist within the psychological makeup of the human being?

The Talmud in Berachos (54a), based on a famous verse, teaches us an astounding principle. In the first paragraph of the Shemah we are taught to love and serve Hashem with all that we are and everything we have. The verse reads, “And you shall love the Lord, your God, with all your heart and with all your soul, and with all your resources.” The Talmud is focused on the way that the word “your-heart” is spelled. It is written with a double bet. Normally “Lebcha” is spelled with one “bet.” Why does the verse misspell it and write “livavicha?” The Talmud writes, The verse is teaching us a lesson that we should serve G-d with both parts of our heart. We should relate to and serve G-d with both of our inclinations: our evil inclination in addition to our good inclination.

How do we serve G-d with our evil impulse? The answer is that there are some aspects to us, or character traits that more easily lend themselves to being used improperly. One example is the trait of laziness. Laziness can be, and often is used reprehensively. Life makes demands of us and if we respond with a lazy approach, the likelihood is that we will not grow closer to G-d and make the most of our potential. On the other hand, there are times when laziness is an appropriate response to stimuli. If we were lazy about writing a scathing letter to our coworker, in response to a perceived injustice or personal affront, we will have salvaged a relationship by responding with a non-argumentative response rather than one that divides us even more. There are no objectively negative constructs within our moral makeup. Every trait can be used both properly and improperly.

As the old joke goes, Yankel (Jack) says to Yael (Jill), “Are you concerned about Jewish continuity?” And Yael responds, “Continuously.” The women in Egypt recognized the risk of the People of Israel becoming extinct by way of no longer propagating themselves. They used appropriate means to guarantee the continuity of the children of Israel.

The very means by which they made themselves attractive to their husbands, their copper mirrors were elevated to an even higher level with their dedication to the temple. This is why copper was used despite it being of “lesser value.”

Let us now return to our other questions.

Why was the kior placed between the Sanctuary and the Altar?

What is the significance of the location of the washstand? Why was it placed between the altar and the Sanctuary? And why did the kohanim need to wash not only their hands but their feet as well?

We serve God in two basic ways: with our minds, in Torah study, and with our actions, through practical mitzvot. Washing at the kiyor purifies and prepares for both forms of service.

The Sanctuary was called the Ohel Moed, the Communion Tent "where I will meet with you." It was a place of divine revelation and prophecy. God's word emanated from the Holy Ark, containing the two sets of stone tablets, within the Sanctuary. The area of the Sanctuary signifies our intellectual service of God, through prophecy and Torah. The altar, on the other hand, was the focal point for elevating the ratzon (the will) and deed. The practical aspects of the Temple service were performed around the altar. Offerings brought on the altar served to refine the faculty of ratzon - they were to be "leratzon lifnei Hashem," 'for a desire that is pleasing before God.' The offerings represented our physical selves.

The washstand prepared the priests to serve God in both thought and deed. It was situated between the Sanctuary and the altar, as both forms of divine service require the necessary preparation so that they will be performed with purity.

Rav Kook suggests that hands and feet are metaphors for these two faculties. Our hands follow the dictates of the mind, while our feet move almost involuntarily, without conscious effort. On a deeper level, our mission is to make the unconscious tendencies into conscious decisions. We are meant to take our impulses and inclinations and master them, so that we can relate using all of our faculties and both our good and evil inclinations.

When the kohanim washed their hands, they purified themselves for their service of mind and thought. And when they washed their feet, they purified themselves for their service of action and deed; as well as their natural tendencies.

Shabbos as a Sign

And you, speak to the children of Israel and say: 'Only keep My Sabbaths! For it is a sign between Me and you for your generations, to know that I, the Lord, make you holy.

וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְ־הֹוָ

Sforno
explains the juxtaposition of the building of the Mishlan next to keeping Shabbos as a hint to us:
If we mess up and damage the "sign", than there is no reason or purpose for a mishkan.


Let's elaborate:

Ramban
The sign acts as sign between us [Hashem and Kllal Yisroel] so that we know:
It says "ushmartem es haShabbos" [Verse 14]
and one who is michallel shabbos [bimeizid bli eidim vihasroah]
is chayiv kareis

Sefer Maor Vashemesh explains:

Midah kineged midah
Shabbos is testimony that there is One Creator.
One who does not keep Shabbos is denying the essence of Unity inherent in One Creator.
Therefore one gets karies which is the ultimate level of pirud, or disunity from He who is One.

The opposite of Dveykus.
Keeping Shabbos allows us, affords us, enables us to
tap into the Unity that is inherent in the Creator of Creation.
It allows us to become One with Hashem.

The Mishkan is a place of becoming one with Hashem.
"Viasu li mikdash vishachanti bisocham"
In them....in us...in all of us...

Opt in for Unity

2 sets of Tablets

Have you ever wondered about the differences between the 1st and 2nd set of Luchos?

For some very profound and deep, yet easy to understand insight, please check out:

http://www.ravkooktorah.org/KI_TISA_67.htm

This Dvar Torah as well as many other fabulous machshavos [available on the same page] are written by Rabbi Chanan Morrisson.

Parshat Zachor...Eternal Love

"Asher karcha baderech" - Amalek happened to you on the way.

The Nesivos Shalom [Shemos, Page 306] points out:

Korecha- is an expression of keri, tumah, spiritual impurity. Alternatively, it is related to the root karah, kar, cold. The Jewish people may have felt that although they believed in Hashem and trusted Him; they were concerned with does He know of me? Does Hashem believe in us? Have I sunk so low in life that my life has become one of tumah, keri, spiritual lacking? Are we a lost cause?

Hashem responds with, "beni bechori Yisroel."
You are always my children regardless of where you might be today.

Amalek came along and attempted to cool us off. What enabled, or gave licence to Amalek's advance? "Mipnei sherafu yedeihem min haTorah." [Weakening in the study of Torah].

Amalek says your spiritual lacking is a deal breaker for G-d.
You are no different than anyone else. You have no special connection to Hashem.

Perhaps this special connection with Hashem, or that which solidifies our self esteem, concerning our relatioship with Hashem is the connection we have with Torah.

To the extent that we are connected to Torah is the degree to which we feel special.

Hashem says: "Regardless of what you feel, a fact is a fact."

You are my child.
My firstborn.
My chosen one.