Magazine for Tuesday, Nissan 1, 5774 • April 1, 2014
Editor's Note:
Dear Friend,
As Passover approaches, I’m faced with the yearly challenge of making the Seder meaningful for myself, my family, and the guests who will be joining us at our Chabad House.
How can we feel connected with something that happened to our ancestors so long ago? How do we relate to G d when we don’t see or hear Him?
Here’s a timely lesson:
Rabbi Sholom Dovber of Lubavitch, the fifth Chabad rebbe (1860–1920), passed away on the second of Nissan, a date we mark this Wednesday. Before his soul departed, the rebbe told his son, Rabbi Yosef Yitzchak, “I am going to heaven, but my manuscripts I leave you.”
His writings are where he invested his very self: his thoughts, feelings and personality. I find that when I study his writings (and there are a lot of them), I feel like I am meeting and connecting to him.
The same applies when connecting with the divine. Tanya teaches that Torah study fosters a unique connection with G d, deeper than any other mitzvah.
Preparing for the Seder by studying relevant Torah teachings, and sharing what I’ve learned with my guests, helps me (and, hopefully, them) to have a personal direct encounter with the Exodus—and G d.
Shmary Brownstein,
Responder for Ask the Rabbi @ Chabad.org
Do you have something to say about this note? Please click here to leave a response or ask a question.
Daily Thought:
Ethic for a Small Planet
What’s needed is not groveling compliance to accepted values. What’s needed is a restraint born of a higher awareness, a sense of the divine. A sense of awe for what lies within another human being and within the creatures we consume. An awareness of something higher than our own minds, of a transcendence within the very ground upon which we tread.
A sense of right and wrong born of such awareness is more than just a goal for the future. It is the bread and water of humankind’s survival right now.
And it is humanity’s step over the threshold of a new era.
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This Week's Features:
New App to Lend a Big Hand to Passover Preparations by Menachem Posner
Neatly organized around a circular shmurah matzah, the “Passover Assistant” app’s features range from a Passover meal planner and shopping list to a customizable “Mah Nishtanah” trainer.
Preparing for Passover is a family affair, and can be daunting for one and all, no matter how experienced. Whether shopping or schlepping, learning or burning, cooking up a storm or selling the chametz (leaven)… there is lots of work to be done in preparation of the holiday. And it all has to be finished by the time the sun sets on Passover eve—with some important tasks to be completed well in advance of the holiday’s onset.
Enter Chabad.org’s Passover app.
Aptly called “Passover Assistant,” the app has just been released in Apple’s App Store and Google’s Play Store for iOS and Android devices, respectively, and can be downloaded free of charge.
Neatly organized around a circular shmurah matzah, the "Passover Assistant” app’s features range from a Passover meal planner and shopping list to an interactive “Mah Nishtanah” trainer for learning to chant the Four Questions.
The Passover checklist allows people to customize a “To Do” list with multiple tiers of items, check the items off when they are completed and even track what percentage of Passover prep work has been done.
The eight-day Passover holiday, which begins this year at sundown on Monday, April 14, is the culmination of weeks of preparation, as homes and businesses are purged of non-Passover food and cleaned scrupulously for the holiday. The highlight is the seder feast (held the first two nights of the holiday, and on the first night in Israel), during which families gather over tables groaning with ceremonial foods and wine to recite familiar texts that date back to biblical times.
The meal planner and shopping list features are tightly integrated with Chabad.org’s selection of 150 tried-and-true Passover recipes, allowing people to choose a recipe, add it to a day’s meal and then affix the ingredients to a master shopping list.
The meal planner and shopping list features are tightly integrated with Chabad.org’s selection of 150 tried-and-true Passover recipes, allowing people to choose a recipe, add it to a day’s meal and then affix the ingredients to a master shopping list.
The meal planner and shopping list features are tightly integrated with Chabad.org’s selection of 150 tried-and-true Passover recipes, allowing people to choose a recipe, add it to a day’s meal and then affix the ingredients to a master shopping list.
Harnessing Chabad.org’s Jewish calendar technology, the app supplies minute-to-minute times, helping a user remember, for example, when to stop eating chametz, when to burn the chametz or what time to light the holiday candles.
From the Practical to the Spiritual
According to Dov Dukes, lead developer at Chabad.org’s app development team, users have the option of allowing their mobile device’s GPS to automatically set their location for the calendar. He explains that programmers had to pay extra attention to this detail. Many places change to Daylight Saving Time in the weeks before Passover; the app picks up on that change and moves along with them.
Other key features include a “sell your chametz” module, where people can appoint a rabbi to sell their leaven foodstuffs to a non-Jew for the duration of the holiday; a seder locator, which allows users to find Passover celebrations hosted by Chabad centers just about anywhere in the world; and even an “Ask the Rabbi” option, where anyone can communicate directly with members of Chabad.org’s “Ask the Rabbi” team.
To round it all off, another feature offers a concise collection of tips for preparing for the seder, from the practical to the spiritual.
Chabad.org Apps Suite Expands
The “Passover Assistant” app joins Chabad.org’s Jewish Apps Suite, in strategically leveraging Chabad.org’s content and know-how to other platforms.
Through the vision and generosity of a group of funders, “Passover Assistant” joins the “Jewish.tv” video app, the “Shabbat Times” app, a JewishKids.org app for children, and others—all designed to help bring Jewish wisdom and tools to the fingertips of users. Additional apps are in the planning and developmental stages by an international Chabad.org team.
The drive, vision for and underwriting of the apps, which are available free of charge, come from the generous partnership of Dovid and Malkie Smetana, Alan and Lori Zekelman, the Meromim Fund, and Moris and Lillian Tabacinic—all of whom are dedicated to spreading the wisdom and practice of Judaism worldwide.
“The possibilities in app development for a Jewish audience are virtually endless,” says Chabad.org’s managing director, Rabbi Meir Simcha Kogan, “and we are determined to implement the drive and vision of our generous partners and our staff to use the best practices and highest standards in strategic planning and application.”
“Passover Assistant” is available free of charge on Apple’s App Store and Google’s Play Store for iOS and Android devices.
© Copyright 2014, all rights reserved.
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PARSHAH
The Gossiper and the Priest
I find the swing from inspiration and proactivity to be a lifelong dance. For a stretch of time I devoted most of my day to Torah study, surrounded by mentors who spoke the message of G-d’s unity through their teachings and their conduct. And then it was over . . . by Rochel Holzkenner
Two men asked him for a loan. He gave them both a generous sum on condition that he’d be repaid in a year’s time. A year later the debtors returned. One looked broke.
“Unfortunately, I do not have the money to repay you,” he began. “Honestly, it was so liberating to have some cash. I started spending. Soon the spending became addictive. Ultimately I could not sustain my lifestyle, and so here I am—one year later and broke again.”
“I do not forgive the loan,” replied the philanthropist.
The second debtor returned the entire sum he’d borrowed. “I started a small business,” he explained. “It was difficult, but things are finally starting to progress. Here’s your money—thanks for giving me the opportunity to get myself on my feet.”
“Please, keep the money. Let me be your business partner.”The priest leaves the Temple to meet the metzora on his terms
Tzaraat (commonly translated as “leprosy”) was a supra-natural bodily affliction. Our sages say that it was contracted from speaking lashon hara, gossip. The metzora (as the one who contracted tzaraat is called) would remain isolated outside the encampment until he was restored to health. The Torah talks at length about the metzora’s healing process. A priest would travel to the metzora and dip cedar wood, scarlet thread and a hyssop plant into a mixture of bird’s blood and spring water, and sprinkle it on the metzora seven times. Seven days later, the metzora would shave his hair and immerse in a mikvah (ritual pool) to culminate his healing.
This is how the Torah describes the meeting between the metzora and the priest:
This shall be the law of the metzora on the day of his cleansing: he shall be brought to the priest. The priest shall go out of the camp; and the priest shall look, and see if the plague of tzaraat has been healed . . . (Leviticus 14:2)
The Torah’s instructions seem to be conflicting. Initially we read that “he [the metzora] shall be brought to the priest,” and then, in the next verse, “the priest shall go out of the camp.” Does the metzora go to meet the priest, or does the priest come to him?1
We can see an organic reconciliation between the conflicting instructions when we view the metzora through the lens of Kabbalah. Mystically, the metzora is the persona of an individual who doesn’t see the unifying thread of divinity running through his life. That’s why he’s insensitive to the social discord he creates through his gossip. When we gossip, we create an energetic rift—between my impulsive tongue and your sacred privacy, and ultimately, a schism between spiritual and practical existence. Maimonides goes so far as to say that one who speaks lashon hara will come to speak words of heresy against G‑d.
The priest’s life, on the other hand, is all about devotion to G‑d. His life is all about his divine service.
What the metzora needs is some face time with the priest.
With warmth and empathy, the priest leaves the Temple to meet the metzora on his terms, disenfranchised as he is from the Jewish nuclear heartbeat. This gesture alone brings an awareness of G‑d’s unity to the metzora. He’s touched, inspired; he’s on his way to spiritual wellness.His healing requires a fusion of the priest’s influence with his own work
But were he to remain a passive recipient of the priest’s influence, the inspiration would be fleeting—since it wouldn’t be his own. It would impact him so long as the priest was in his company, but without any proactive initiative, the metzora would have no tools to process his new awareness.
This shall be the law of the metzora on the day of his cleansing; he shall be brought to the priest.
When the metzora walks towards the priest, he begins to take ownership of his cleansing opportunity and make it his own. His healing requires a fusion of the priest’s influence with his own work, to integrate this awareness shift into his life.2
I find the swing from inspiration and proactivity to be a lifelong dance. For a stretch of time I devoted most of my day to the study of Torah and chassidic teachings, and I was surrounded by mentors who spoke the message of G‑d’s unity through their teachings and their conduct.
And then it was over. No more spoon-fed inspiration. Now came the true challenge of self-initiated growth—the challenge to integrate the gifts I’d gleaned. If I could generate that awareness now, then I’d make it my own. The priest had come to visit me on my terms; now could I take my own steps towards him.
I’m thinking of a story I’d heard about the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory. In a conversation with a certain rabbi from outside New York, the Rebbe inquired about a member of his community. Then the Rebbe told him the following: “I’d like you to encourage this congregant to grow a beard this year—but please do not let him know that this request is coming from me!”
The rabbi spoke to his friend about taking this step forward in Jewish observance, but he wasn’t successful in persuading him. Finally, in desperation, he divulged his secret. “The Lubavitcher Rebbe personally asked that you grow a beard.”
“In that case, I’ll do it!”
During his next audience with the Rebbe, the rabbi informed the Rebbe that his congregant had made the commitment.
“And did you tell him that this request was coming from me?” the Rebbe asked.
“Yes, I finally did tell him . . . ,” the rabbi was forced to concede. “But, Rebbe, what difference does it make—at least he’s doing it!”
“True,” the Rebbe responded, “but I wanted it to be his beard, not my beard.”
Rochel is a mother of four children and the co-director of Chabad of Las Olas, FL serving the community of young professionals. She is a high school teacher and a freelance writer—and a frequent contributor to Chabad.org. She lectures extensively on topics of Kabbalah and feminism, and their application to everyday life. Rochel holds an MS in Brain Research from Nova SE University.
FOOTNOTES
1.A pragmatic resolution of these two verses may be that the metzora should be brought to the very outer edge of the encampment’s border in preparation for the priest’s arrival. But yet, this resolution doesn’t suffice. Why would the Torah assume that the metzora had traveled beyond the border of the encampment and ventured further out?
2.Based on a talk by the Rebbe, recorded in Likkutei Sichot, vol. 7, pp. 100ff.
© Copyright 2014, all rights reserved.
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More in Parshah:
• Adjusting to Holiness (By Tali Loewenthal)
Freedom from a mysterious illness is the opening topic of this week’s Torah reading.1 A person who suffers from this condition is called a metzora. This is often translated as “leper,” but in fact the metzora is not the leper of modern Africa or of Europe in the Middle Ages. Rather, he suffers from a condition (called tzaraat in Hebrew) which has a spiritual origin, relating to the special task of the Jew and to his or her special relationship with G‑d.
One of the explanations given for this illness is that it is the result of speaking badly about other people—lashon hara.2 However, another explanation, found in the Kabbalah and chassidic teachings, is rather different. The condition of being a metzora is the product of an imbalance. In this it is similar to mild physical problems, such as acne, which might be caused by a hormone imbalance. This could be as a result of the natural process of maturation, such as during adolescence. In the case of the metzora, the imbalance is spiritual in nature.The condition of being a metzora is the product of an imbalance
In the physical condition of adolescent acne, the extra hormones which have caused the problem are actually something good. In time the body’s system will adjust to them, balance will be restored, and the problem will disappear.
The spiritual condition of the metzora is similar. The person is actually being confronted with an intense burst of holiness. This is really a good thing. The problem is that the person is not yet able to absorb this holiness properly into his system. As a result, he shows symptoms of the spiritual illness which renders him a metzora.
Hopefully, he will gradually adjust to the increased holiness and regain his spiritual balance. He achieves this through the process described in this week’s Torah reading. This involves being seen by the kohen (priest), who spiritually helps the person absorb this intense holiness. There might also be a time of seclusion, as described in the haftorah, which tells of four tzaraat sufferers who were staying outside the city of Samaria, and who helped end the famine caused by a siege.3 Finally, the person regains his or her spiritual balance and returns to their normal activities.
In Temple times this was part of the pattern of Jewish life, precisely because of the great intensity of spiritual awareness while the Temple stood in Jerusalem. After it was destroyed, our senses became more dulled. Although each individual has a close personal relationship with G‑d, and is given a tremendous task to achieve in order to reveal the divine in the world, a person no longer can become a metzora. If we get white patches on our skin, we go to a doctor, not to a kohen.
Despite this, at the heart of the Jewish people the concept of the metzora still exists. In a striking passage, the Talmud describes the Messiah as being a metzora.4 How can this be? Because the coming of the Messiah represents the fulfillment of the process of climbing to higher spiritual levels and the absorption of intense holiness. Using our earlier image, the “adolescent” Jewish people will suddenly mature, with smooth and healthy skin.
There will be no more wars between nations, and each person will become focused on awareness of the divine and observance of G‑d’s law: for the Jew, the 613 mitzvot; for all humanity, the seven Noahide laws. We will adjust to and advance in the intensity of holiness, reaching the goal where “the world will be filled with knowledge of G‑d as the waters cover the seabed.”5
Dr. Tali Loewenthal is Lecturer in Jewish Spirituality at University College London, director of the Chabad Research Unit, author of Communicating the Infinite: The Emergence of the Habad School and a frequent contributor to the Chabad.org weekly Torah reading section.
FOOTNOTES
1.Leviticus, chs. 14–15.
2.This relates to the account of Miriam becoming leprous after she criticised her brother Moses (Numbers 12:1–16).
3.II Kings 7:3–20.
4.Sanhedrin 98b: “What is the name of the Messiah? . . . The sages say, ‘The leper of the House of Rabbi Judah the Prince’” (see Rashi).
5.Isaiah 11:9. See Rabbi Schneur Zalman of Liadi’s Likkutei Torah, Metzora 25a, and the Lubavitcher Rebbe’s Likkutei Sichot, vol. 37, pp. 33–36.
© Copyright 2014, all rights reserved.
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• Four Reasons Why You Should Gossip (By Levi Avtzon)
Reason #1:
The media and tabloids have taught us that it is our patriotic duty, enshrined in the “freedom of speech” clause of our Constitution, to shine a bright light on our neighbor’s dirty laundry. No, there is no such thing as privacy; your life is my life, and your mistake is my appetizer. Of course, I must know why she got divorced from her third marriage, plus all the details on the custodial war between them regarding the two-year-old psycho in the middle.
In short: We spend most of our day learning from the media. And they are awesome teachers.
Reason #2:
You are G‑d’s warrior. And just as G‑d cannot tolerate falsehood, so too you, as His fighter, have a moral obligation to search, find and publicize your fellow’s secrets, so that he should not, heaven forbid, receive false respect and feel haughty.
In short: It’s all in the name of G‑d.
Reason #3:
It is a custom amongst families and communities, from way back when, that on many an occasion, especially around the dinner table, a human sacrifice is laid on the table/altar and slaughtered with verbal knives and daggers.
In short: We don’t mess with tradition.
Reason #4:
Because you never heard this story:
Rabbi Shmuel, the fourth rebbe of Chabad, once overheard his two young sons, Zalman and Sholom, arguing in the yard. Upon investigation, he discovered that Zalman had pushed his younger brother into a ditch. “What is the meaning of this?” he asked the boy.
Zalman responded: “It’s not fair. I am the older brother, so I should be taller, but Sholom is taller than me. So I pushed him down, and now I’m taller!”
Said his father: “My son, if you wish to be higher than your brother, why don’t you climb on a chair instead of putting him in a pit?”
So, reason number four is: Why feel bad about the fact that you’re not the best you could be? Why be bothered up about your faults? The easier way is to point out the negative of everyone else. After all, if he could do such a thing, then I’m not so bad after all.
In short: It’s much easier to put down others than to climb up yourself.
So, to sum it up: Without gossip, the unemployment rate in the media industry will hit the roof. National boredom will result in anarchy. And, worst of all, people would become kinder, more honest, and the world would become a better place.
How awful.
Rabbi Levi Avtzon lives in Johannesburg, South Africa, with his wife, Chaya, and their children. He regularly blogs his thoughts and ideas on the weekly Torah reading, current and past events, and the imminence of the Redemption on the Jewish website Chabad.org.
© Copyright 2014, all rights reserved.
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• Metzora in a Nutshell
Last week’s Parshah described the signs of the metzora (commonly mistranslated as “leper”)—a person afflicted by a spiritual malady which places him or her in a state of ritual impurity. This week’s Torah reading begins by detailing how the recovered metzora is purified by the kohen (priest) with a special procedure involving two birds, spring water in an earthen vessel, a piece of cedar wood, a scarlet thread and a bundle of hyssop.
A home can also be afflicted with tzaraat by the appearance of dark red or green patches on its walls. In a process lasting as long as nineteen days, a kohen determines if the house can be purified, or whether it must be demolished.
Ritual impurity is also engendered through a seminal or other discharge in a man, and menstruation or other discharge of blood in a woman, necessitating purification through immersion in a mikvah.
© Copyright 2014, all rights reserved.
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• Metzora Poem (By Chana Engel)
Do you have those people that just drive you berserk?
If they organize something, there’s no way it’ll work!
They’re irresponsible, nasty, tattle on their friends,
Just the sound of their voice makes your hair stand on end.
You examine them thoroughly and find that it’s true,
That this person is rotten, through and through.
Well, this dear friend of ours, of which we now speak,
Comes up in the Parshah that we read this week!
When discussing tzaraat, a disease on the skin,
A spiritual affliction that struck those that did sin.
A white spot on their flesh rendered them impure,
And they had to be ostracized until they were cured.
You’d think those people who do nothing right
Would be stricken so badly, their whole body turns white!
With a case so severe, purification would be long,
I thought so too, but then found I was wrong.
If one’s whole body’s afflicted, with white lesions throughout,
He is declared “pure,” without any doubt.
Because it’s just not possible, it cannot be,
To have someone so bad that there’s no good to see.
There’s positivity to find wherever you look,
A shred of goodness, even in a crook.
If you find someone so faulty, with bad so ingrained,
They’re probably fine—it’s your glasses that are stained.
Chana Engel grew up in Melbourne, Australia, and shares her poems with a wide-ranging circle of Jews. She is currently studying in Israel.
© Copyright 2014, all rights reserved.
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THE MONTH OF NISSAN
Meet the Jewish Month of Nissan
Splitting of the Sea - By Natalia Kadish
It is in this month that we celebrate the eight-day holiday of Passover. It's associated with miracles and so much more . . .
Nissan, the first month on Jewish calendar (according to the Torah), coincides with March-April on the civil calendar. The Torah calls it chodesh ha-aviv—the month of spring, as it marks the beginning of the spring months.
On the first day of Nissan in the year 2448 from creation (1313 BCE), two weeks before the Exodus, G‑d showed Moses the crescent new moon, instructing him regarding the setting of the Jewish calendar and the mitzvah of sanctifying the new month. “This month shall be for you the head of months, the first of the months of the year” (Exodus 12:2). This ushered in the first Jewish month, and commenced the lunar calendar that Jews have been following ever since. It was the first mitzvah (commandment) given to the newly born nation of Israel, even before the exodus from Egypt.
It is in this month that we celebrate the eight-day holiday of Passover, from the 15th through the 22nd of Nissan. It commemorates the Jewish people’s miraculous redemption from slavery in Egypt, and the birth of the Jewish nation.
We observe the anniversary of the Exodus each year by removing all leaven from our possession for this week, eating matzah, and telling the story of the redemption to our children. By following the rituals of Passover, we have the ability to relive and experience the true spiritual freedom that our ancestors achieved. (For more information, visit our Passover Megasite.)
It took seven weeks—forty-nine days—from when the Jewish people left Egypt until they received the Torah from G‑d at the foot of Mount Sinai, celebrated today as the holiday of Shavuot. It is explained that the 49 days that connect Passover with Shavuot correspond to the 49 drives and traits of the human heart. Each day saw the refinement of one of these sefirot(traits), bringing the people of Israel one step closer to spiritual perfection. Each year, we retrace this inner journey with our “counting of the Omer.” Beginning on the second night of Passover, we count the days and weeks to the holiday of Shavuot, the “Festival of Weeks.”
A special mitzvah which can be fulfilled only once a year—anytime during the month of Nissan—is to recite the berachah (“blessing” or prayer) made upon seeing a fruit tree in bloom. Many people visit botanical gardens during this time, so as to avail themselves of an opportunity to observe this beautiful mitzvah.
It is mentioned in the Talmud that according to one tradition, the three patriarchs of the Jewish people—Abraham (1948–2123 from creation, 1813–1638 BCE), Isaac (2048–2228 from creation, 1713–1533 BCE) and Jacob (2108–2255 from creation, 1653–1506 BCE)—all were born and passed away in the month of Nissan.
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More in The Month of Nissan:
• The “Nasi”
The portable sanctuary built by the Israelites in the Sinai Desert—known as the Mishkan or “Tabernacle”—was inaugurated on the first day of the Hebrew month of Nissan of the year 2449 from creation (1312 BCE). Beginning on that day, and continuing through the first twelve days of Nissan, the tribal leader—the nasi—of each of the twelve tribes of Israel brought inaugural offerings as the representative of his tribe.
It is our custom to commemorate the Mishkan’s inauguration each year by reading, on each of these twelve days, the verses from the Torah which describe the offerings of that day’s nasi. These verses are traditionally read after the morning prayers, but can be recited anytime throughout the day.
The reading is followed by a brief prayer, in which we say: “May it be Your will, L‑rd my G‑d and G‑d of my fathers . . . that if I, Your servant, am from the tribe of ——— whose section of the nasi I have read today in Your Torah, may all the holy sparks and holy illuminations that are included within the holiness of this tribe shine upon me, to grant me understanding and intelligence in Your Torah and my awe of You, to do Your will all the days of my life . . .”
On the thirteenth of Nissan we read the totals of all the sacrifices, and then read about the kindling of the Tabernacle’s menorah—the contribution of the priestly tribe of Levi (which was not counted, for this purpose, among the 12 tribes). The “May it be Your will . . .” prayer is not recited on this day.
Click below for the full text of the nasi readings and prayer.
From Siddur Tehillat Hashem. © Copyright Kehot Publication Society, Brooklyn NY
© Copyright 2014, all rights reserved.
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• The Laws of the Blessing on Blossoming Fruit Trees (By Eliezer Wenger)
• When one sees blossoming fruit trees for the first time during the month of Nissan, one should say this blessing:
בָּרוּךְ אַתָּה ה' אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת לֵהָנוֹת בָּהֶם בְּנֵי אָדָם.
Transliteration: Baw-rooch ah-taw Ah-doh-noi Eh-loh-hei-noo meh-lech haw-oh-lawm sheh-loh chee-sar beh-oh-law-moh keh-loom oo-vaw-raw voh beh-ree-yohs toh-vohs veh-ee-law-nohs toh-vohs lei-haw-nohs baw-hem be-nei aw-dawm.
Translation: Blessed are You, L‑rd our G‑d, King of the universe, who has made nothing lacking in His world, and created in it goodly creatures and goodly trees to give mankind pleasure.
• This blessing is said just once a year—the first time that he sees it.1
• Although the ideal situation is for the blessing to be said during the month of Nissan, it would seem that post facto (bedi’eved), if one did not see the trees blossoming until the month of Iyar, it would be permitted to say the blessing.2
• One is permitted to say this blessing even on the Shabbat and on holidays.3
• Preferably, an effort should be made that the blessing be said when seeing two trees at one time. However, if there is only one tree, the blessing can still be said.4
• The blessing should not be said on trees which grow fruits that are crossgrafted from two species.5
• In Australia and other countries of the southern hemisphere, where the trees blossom during the months of Elul and Tishrei, the blessing can be said at that time.6
FOOTNOTES
1.There are a number of authorities, including Eliyah Rabbah, who say that if one did not say the blessing the first time, it can still be said when seeing it the second time. However, the Alter Rebbe does not agree. According to his view, if one missed the opportunity the first time that he saw it, he cannot say it again during that year.
2.Seder Birchos ha-Nehenin 13:14; Ketzos ha-Shulchan 66:9; Badei ha-Shulchan 69:18.
3.Nit’ei Gavriel, Pesach 6:7.
4.Badei ha-Shulchan 69:18.
5.Nit’ei Gavriel, Pesach 6:13.
6.Nit’ei Gavriel, quoting Minchas Yitzchak 10:16.
© Copyright 2014, all rights reserved.
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PASSOVER FOCUS
Haggadah Tidbits
Fifteen short and juicy explanations to accompany your seder. Includes a printout with one tidbit per page, so you can hand these out to your participants. by Tzvi Freeman
Get your family and guests into participation mode!
Here are fifteen short and juicy explanations to accompany your Seder. Distribute them among your Seder participants to read when you arrive at the appropriate points in the haggadah.
To make it even easier, we’ve provided a PDF with one tidbit per page. Print it out, hand out the pages in advance, and ask everyone to prepare and do their best.
Click here for the printable version.
All the Days of Your Life
Here’s the whole debate: The Torah says to remember the story of the Exodus not just every day, but “all the days of your life.” Ben Zoma says that means it’s not enough to remember it in the daytime; you have to mention it at night as well. The rest of the sages disagree. They say you have to mention it only once in the morning. The extra “all” in “all the days of your life” is to tell you that we’ll be telling this story even after Moshiach comes.
It turns out that the rabbis are also debating another important point: In the messianic era, will there be any point in recounting the miraculous story of how we left Egypt?
Ben Zoma would tell you, “No way! After seeing the entire world enter an era of wisdom and peace, we will tell that story instead. As for miracles—we will be ever aware of all the amazing miracles constantly surrounding us!”
But the rest of the rabbis disagree. They say that even after all the incredible miracles when we leave this final exile—way beyond the miracles of Egypt—we will still make mention of the exodus from Egypt. Because that’s when it all began.
Which means that all the days since that first mass escape are really one long exodus. Every day, whatever we are doing, wherever we are doing it, is another step in leaving our personal exile, and the exile of the whole world. It’s just that leaving Egypt was the first leap forward, and ever since then, we’re running on that impetus.
All human freedom began with the Exodus.
The Wise Child
What’s inside this child’s question? Here are some possibilities:
This child is really excited about learning. That’s real wisdom.
—So you teach.
This child doesn’t get why we have to do all these rituals. If G‑d is spiritual, then why don’t we just philosophize and meditate?
—So you explain that G‑d is beyond spiritual. You can’t reach G‑d with your mind, but you can be one with G‑d by doing mitzvahs.
This child doesn’t get how we could reach to a G‑d who is way beyond any spiritual philosophizing or meditating. Why do we try to understand anything at all? Just do it!.
—So you explain that G‑d wants us to connect to Him with every part of us, including our mind and heart. The ultimate point in the Seder is the taste of matzah lingering in your mouth, symbolizing the delicious flavor of knowing what can’t be known.
מאמר ד״ה כימי צאתך תשי״ב
The Chilled-Out Child
Kind of nasty, telling the kid off like that. I mean, at least he asked a question. And for that, he gets told this whole eder is irrelevant to him—because, if he had been there, he would have been left behind.
But maybe we’re not reading that right. Maybe we should read that as, “If you had have been there, you would have been left behind. But, of course, this time around, you’ll come with us. Nobody will be left behind, because the Torah has made us into an indivisible whole. Only then and there, before the Torah was given, would you have never been redeemed.
And maybe when this chilled-out child hears that, he’ll get how amazing this Torah is—that it connects us together, no matter what.
Maybe that’s why we put him next to the wise child—because the wise child understands the true meaning of this answer, can teach his brother what it means, and illuminate his way to find meaning and belonging in his Jewishness.
ביאורים בהגש״פ (קה״ת) ע׳ קנ ואילך
The Simple Child
The simple child may not be too bright, but in a way, he’s more in touch with G‑d.
First of all, because G‑d is simple. When you’re complicated, you end up going in circles and you lose the simple point at the center, a.k.a. G‑d. That’s something bright people need to learn from simple people.
Second, because he’s forever in wonder. As soon as you’ve lost touch with wonder, you’ve lost touch with truth.
It’s been said that all the deepest ideas discussed by the greatest Jewish philosophers and mystics are really about one thing: Trying to understand the G‑d to whom the simple child prays.
But we can’t. As soon as our minds try to grasp anything at all, everything is gone.
The Inquisitively Challenged Child
If you’re not inquisitively challenged, you’re probably asking: Where does the Torah speak about four children?
Well, it speaks about them by bringing up their questions. For three of them, that is. There’s one child that we know of by the absence of his question. That’s child #4—the child that doesn’t ask.
Perhaps that’s because he’s kind of absent himself. Sure, he’s sitting there at the Seder. He goes through all the motions. He does exactly what he’s supposed to do. But if he were really there, in mind, heart and soul, he would have questions.
Your job, then, is to open him up, get him engaged. Get him to ask questions. Otherwise, how will he learn?
ביאורים בהגש״פ (קה״ת) ע׳ קנה ואילך
The Fifth Child
You may have heard of the fifth child. That’s the one who didn’t turn up tonight. Probably not his fault. He might not even know it’s Passover. If he would, and if he knew how much we would like to see him, good chance he would be real eager to come.
There was a generation not long ago that was the wise child. They had learned much Torah and knew how to ask questions. Then there was a generation that learned Torah, but wanted out—the generation of the chilled-out child.
Next came a generation that learned only for the bar mitzvah, and could ask only simple questions. Then a generation that didn’t even know that there was a question to ask.
And now, the fifth child. The child who doesn’t even know that he or she is a Jew.
This Seder is for the fifth child as well. Because if we’re inspired enough by this Seder, we’ll make sure that the fifth child will be at the next one.
Originally, Our Ancestors Were Idolaters . . .
Abraham was the first iconoclast—meaning, an idol-smasher. Abraham saw that demagogues were abusing the natural awe and wonder of the human soul to establish their power over society.
All on his own, he rediscovered a forgotten truth—that there’s really only one source of all power and existence, and He has nothing to do with what these charlatans were preaching.
Most importantly, Abraham had a conviction that this all-powerful being is just, and cares about what’s going on down here with us little creatures. And so, he stood up for justice and compassion.
And that’s how the Jewish people got started.
And This Is What Has Stood for Us . . .
People are looking for miracles. Why did they happen back then, and not today?
But the fact that you are here today and you know you are a Jew is the greatest of miracles.
Just because we don’t notice the miracles doesn’t make them any less miraculous.
The Egyptians Treated Us Badly . . .
If you’re identifying with this story, that may be because it sums up the human condition. We’re all slaves of Pharaoh.
We’re enslaved by our positions in life, by our everyday tasks, and just by having physical bodies. That’s our Egypt.
We feel that way because we don’t really belong where we are. Because we’re all G‑d’s children. Within each one of us breathes a spark of the divine.
So, here’s this divine spark sent to earth on a mission to heal and transform the world, and instead it’s sitting in some cubicle creating dumb ads to convince people to buy stuff they don’t need. Or some other form of building storehouses for Pharaoh.
There’s a key difference, however. In Egypt, we could only wait for G‑d to take us out from there with miracles and wonders. In our case, G‑d is also waiting for us to do some miracles and wonders.
That’s why He gave us a Torah: to show us how to make miracles. To take the mud of a mundane world and transform it into the building bricks of a beautiful world.
We do our miracle, and He does the rest.
And G‑d Knew
Wait a minute! What’s this “and G‑d knew” business? Doesn’t G‑d always know? Isn’t that part of His job description as omniscient G‑d?
But knowing, in Hebrew, means a lot more than awareness. It means engaging yourself with something. As in “Adam knew Eve.” When do you really know something? When you engage yourself with it.
So, yes, G‑d is aware of everything happening in His world. The world happens only because He’s aware of it. But the point here is that bad stuff was happening that got the Creator of the Universe re-engaged with His universe.
And that re-engagement brought about miracles and liberation.
Has Any God Ever Tried . . .
Hey, that’s a good point, isn’t it? Why does no one else have a story about their people being miraculously redeemed from slavery?
It seems it never occurred anywhere else. And it’s not something you can make up and convince people it happened to them.
Meaning that with these miracles and wonders, the Creator was bringing something new into His universe: the idea of human freedom—that we really have no limits.
The Exodus was the beginning of the flattening of the Egyptian pyramid. It meant that even the guy at the bottom of society can talk with the Ultimate Boss of All Things, and his cry will be heard.
Counting the Plagues
It seems these rabbis understood the plagues as a sort of detox program for Egypt. People’s behaviors, words and thoughts leave negative energy in the environment. The plagues of blood, lice, etc., were the effects of that negativity being released. That bad energy wasn’t letting us leave. But once it was cleaned up, we could get released too.
All matter is composed of four qualities that the ancients called fire, wind, water and earth. We would probably call them positive, negative, matter and antimatter. And then there’s the quintessence of everything, the very fabric of existence.
If the human being is capable of affecting only the outer layer of reality, then each plague was one detox. But if we affect the basic elements of reality, then a quadruple detox was needed. And if human behavior affects the core substance of reality, then each plague had to be a five-step program.
The need for such a great number of plagues is an indication of how deeply we were held captive by the bad energy of Egypt. All of that had to be flushed out by these plagues before we could be torn out of there. The need for more plagues, then, means we have more to be grateful for.
Which explains why this leads into Dayeinu.
Likkutei Sichot, volume 16, pp. 87ff
This Matzah That We Eat . . .
We ran out of Egypt. Because we were liberated by an outside force, it was only a partial liberation. You’re really free only when you achieve freedom from within.
But in messianic times, we won’t have to run. That liberation will be achieved by our own hard work and suffering over these many years of exile.
So it will be real, through and through. There will be nothing left from which to run. Everything of this world will remain, and it will all be good.
Because everything G‑d made is inherently good. It’s just that it’s up to us to reveal that good.
Rabban Gamliel Says . . .
What is the most important thing to have at a Seder? A Jew.
The matzah didn’t leave Egypt. Neither did the wine or the bitter herbs. The lamb isn’t even here. The Jew is the only thing here that’s real. The Jew actually left Egypt.
Once he is here, the matzah is the matzah that he took with him from Egypt, the bitter herbs are the bitterness of his slavery, the wine is the taste of freedom, and the lamb—we’ll have that soon, also.
In Every Generation . . .
The Egyptians ruled over our bodies and our spirits. When we left Egypt, our spirits were eternally liberated. Whatever others may inflict upon us, we retain the power at any moment to connect to the Infinite and be free.
That is a mitzvah—a connection to the Infinite, available at all times, in all places.
Over the past 40 years, Tzvi Freeman has run a public Seder almost every year, at various Chabad Houses and Pesach resorts.
Rabbi Freeman is a senior editor at Chabad.org, and author of several books, including two volumes (third one on its way) of Bringing Heaven Down to Earth. For bio, info and more articles by this author, click here.
© Copyright 2014, all rights reserved.
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WOMEN
“Silver” for Seder
A simple craft for Passover for all ages. by Chana Scop
This is a simple craft for Passover for all ages.
Here I used the hard plastic disposable wineglasses (from Smart and Final) that come in two pieces: the cup and the base.
I tried this two ways, and both looked great; however, this one had more sparkle to it.
I detached the base and used glue (for glitter . . . made by Martha Stewart and found in Michaels) to cover the underpart of the base of the cup.
Then I sprinkled extra-fine silver glitter all over, and shook off any remaining glitter.
I let this dry and the glue turned clear, leaving just the glitter to sparkle through the plastic base. Then I added adhesive pearls, which gave it an extra-special touch.
Feel free to adapt with other gemstones or even with acrylic silver glitter paint (which was my first sample experiment).
Purchasing the wineglasses with the piece that detaches allows for easy washing of the cup, although the glitter and glue may be ruined if it gets too wet.
© Copyright 2014, all rights reserved.
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More in Women:
• My Irritable Mood (By Sarah Chana Radcliffe)
Once in a while (okay, once a day), I feel irritable. For no reason, really. Oh, maybe it is due to a lack of sleep (for the past many decades), or possibly the overwhelming demands of life, or maybe the accumulation of genes from extremely irritable ancestors—I don’t really know. All I know for sure is that when I’m in my irritable mood, I don’t want to listen to a single complaint from anyone in my household.No one except me does anything around here
Now, don’t get me wrong: I know how important it is to listen empathically to loved ones. There’s a critical voice inside my head reprimanding me the whole time: “You should be nice. You should listen sympathetically and acknowledge feelings. Validate, for goodness’ sake! Make a helpful comment, at least!” Simultaneously, my mouth is independently running the show: “YOU KNOW, I REALLY DON’T HAVE PATIENCE FOR THIS. IF YOU DON’T LIKE THE FOOD AROUND HERE, MAKE YOUR OWN DINNER!” Hmmm. Don’t know what happened there. A sad loved one turns around and skulks off, head hanging down, heart obviously broken.
I reflect on it later. At first, I make excuses for myself. No one understands me. No one appreciates me. No one except me does anything around here. But the inner critic doesn’t go for it. “Don’t give me that ‘poor me’ stuff. There’s no excuse. Pull yourself together.” Hmmm. Now I join the critic. You’re right. I’m a horrible wife/mother/person. I can’t do anything right. I hate myself. Oddly, the inner critic doesn’t go for that either. “Stop whining, and go do what you need to do. Go apologize for your rude behavior. And tell G‑d that you’re sorry, too. Then sit down and figure out what you’re so mad about. Address what you have to address, and make a commitment and a serious plan to avoid this sort of thing in the future. That’s the only way you’re gonna repair this. It’s called teshuvah. Go for it.” Sometimes, the critic has some really good advice. I take it.
I find a quiet moment (albeit at 1 AM), sit upright in my recliner (don’t want to be horizontal right now—I might fall asleep) and close my eyes (all the better to introspect). I breathe slowly for two minutes, just enough to enter a deeper level of consciousness and still stay awake. Then I invite my irritation to “talk” to me. “What’s wrong, Baby?” I ask it gently. And then, to my surprise, I hear sobbing. Oh. That’s me sobbing. Whatever for? I let the tears come, and then ask again, “What’s wrong?” Boy, am I shocked! I expected to hear the usual list—too much to do, too little time, too many setbacks, no one cares, and so on. But no. From deep inside, someone or something announces loudly and clearly, “I want to knit!” Oh, boy. It’s true. I have neglected my creative side for quite a while now. And this is what happens.I invite my irritation to “talk” to me
I’ve been here before, actually—many times. Little parts of me that want some fun or some creative activity or some old-fashioned “downtime” wait and wait and wait until they can’t wait any more, and then they eat through my skull. Well, not exactly. But what happens is that they show up first as an irritable mood, and then, if I continue to ignore them, as something far more sinister. In fact, when left unattended, they clearly become food for the yetzer hara (evil inclination)—a source of energy that fuels its destructive force, harming me and everyone within my radius. And it’s funny—unless I go “inside” and give my Self the attention she needs, I am clueless, not even aware of what is driving my mood. When I find out and address the situation (it’s essential that after I ask and listen to my Self, I act on what she says), I repair the hole in my internal world, healing my soul.
So, I bring out the needles, carve out some time to put them to use, and sit back and enjoy the benefits of a whole and well-nurtured soul. In other words, my patience returns. Anyway, I really can’t talk about this anymore because I’ve got to go knit now. What’s that you say? You don’t like tonight’s dinner? I understand, honey. It’s disappointing to have soup when you were hoping for pizza. How can I help you with this? Knit one, purl one, knit one, purl one, knit . . .
Sarah Chana Radcliffe is the author of The Fear Fix, Make Yourself at Home and Raise Your Kids without Raising Your Voice. Visit her parenting page or access her teleclasses.
© Copyright 2014, all rights reserved.
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VIDEO
Hi, I’m Pharaoh and I’m an Addict
I’m Pharaoh. I’m an ego addict. But then, there isn’t a human being on this planet that doesn’t feel deep inside that, “Hey, I’m the only thing that really exists!” by Tzvi Freeman
Watch (3:11)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2533274&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div>
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• On Harmony in Marriage
http://www.chabad.org/2530651
http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/2530651/jewish/On-Harmony-in-Marriage.htm
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• We Were Slaves in Egypt . . . - The Haggadah in Depth, Part 1 (By Mendel Kaplan)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2164543&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div>
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QUESTION
Should I Forgive My Deceased, Formerly Abusive Parents?
My childhood haunts me and has continued to give me great pain, in spite of professional help and much prayer. by Eliezer Danzinger
Question:
I am about to be married to my wonderful fiancé, but my heart is troubled. Must I go to the cemetery to invite the souls of my deceased parents to the wedding, though they both abused me as a child—both physically and emotionally? Maybe I can forgive them for the beatings, but I cannot find forgiveness in my heart for the emotional abuse, which continued well into my adulthood years. My childhood haunts me and has continued to give me great pain, in spite of professional help and much prayer.
Answer:
First, I’d like to wish you a warm mazal tov! May you and your fiancé share many years of happiness and meaning, enjoying a Jewish home based on Torah values.
As a child, you experienced neglect and abuse at the hands of the ones who should have shown you the most caring, attention and love. It is no wonder that you continue to be haunted by those horrific memories.
I am not sure how many years have gone by since your parents passed away. But their blemished souls, by now, have surely undergone the painful purifications of the Hereafter, which comes with the soul’s keen realization of the gravity of its misdeeds (for more on this topic, see I’m scared of going to hell . . .). Surely, their souls were filled with bitter remorse for their deplorable behavior. And surely, by now their hot tears of contrition have scoured away their dark stains. If they were able to communicate with you today, they would certainly express their remorse and beg for forgiveness.
Just one thing now stands in the way of complete divine forgiveness—that is the forgiveness that only you, their child and victim, can give.
I encourage you to focus your thoughts on the gift of life your parents gave you, and whatever other goodness they showed you.
A wedding is such a very special time. With the union of two souls, G‑d forgives the bride and groom for all their past misdeeds. I hope that by the time your wedding arrives, you will find it in your heart to forgive your parents, and to welcome their presence at your wedding.
It may help, too, to take up the regular study of Chassidism. The divine light that shines through its teachings is very therapeutic, and would greatly complement the professional counseling you receive.
To understand the benefits of forgiving those who have wronged us, I would encourage you to read Do we need to forgive those who wrong us?
You also might want to check out our Jewish Marriage section. This section will give you the Jewish perspective on everything from finding a soulmate (which apparently you’ve successfully managed already), to the wedding ceremony, to marital harmony.
Rabbi Eliezer Danzinger for Chabad.org
Rabbi Eliezer Danzinger, first content editor for KabbalaOnline.org, is the translator and editor of several important chassidic texts. He also serves as the Jewish chaplain for York Central Hospital, and for numerous Federal prisons. Rabbi Danzinger currently resides in Toronto, Canada, with his wife, Yehudis, and their children.
All names of persons and locations or other identifying features referenced in these questions have been omitted or changed to preserve the anonymity of the questioners.
© Copyright 2014, all rights reserved.
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STORY
Giving Advice
When they played, Zalman Aharon, the older son, would sit on a chair and put a hat on his head. He was the rebbe. Sholom Ber would prepare himself and then enter the “rebbe”’s room for a private audience. by Dovid Zaklikowski
It is well known that when kids play, they often imitate exactly what they see adults doing at home. So it is not surprising that Zalman Aharon and Sholom Ber, grandchildren of the third Lubavitcher rebbe who spent many hours in his home, would roleplay “Rebbe and Chassid.” But unlike most children’s play, their games reveal a level of insight that is beyond shallow imitation.
When they played, Zalman Aharon, the older son, would sit on a chair and put a hat on his head. He was the rebbe. Sholom Ber would prepare himself by wrapping a gartel1 around his waist, and he would then enter the “rebbe”’s room for a private audience.
One time when they were playing this game, the “rebbe” asked the “chassid”: “Is there something that you want like to discuss regarding your spiritual life?”
“I did something wrong. Before I was aware that our ancestor2 wrote, ‘It is better not to eat nuts on Shabbat,’ I cracked nuts and ate them on Shabbat.”
“To atone for this lapse, do not pray from memory,” advised the rebbe. “From now on, always read the prayers directly from the prayerbook.”
Despite the little rebbe’s advice, young Sholom Ber continued to pray from memory. Sholom Ber’s mother noticed this and asked him, “Why aren’t you listening to the rebbe’s advice?”
Sholom Ber replied, “I can't value his advice. When a true rebbe responds to his chassid about a problem he is facing—whether spiritual or physical—he first pauses for a moment and sighs. Only after demonstrating empathy does he reply.”
When we are in a position to advise another, we must never take the attitude that we are superior and that the other person’s problem is minor and easily solved if only s/he would listen to us. Such advice has no value. Flippant advice, even if it is correct, will never solve a problem.
On the other hand, when we internalize another’s problem as if it is our own, when we feeling another’s pain so that we are forced to sigh before responding—such advice is real, and will go a long way to solving the issue.
As the Talmud says, “Words that emanate from the heart, enter the heart.”3
Sholom Ber (1860–1920) grew up to be the fifth Lubavitcher rebbe. His elder brother Zalman Aharon became known as the Raza, and refused to accept any leadership position.
Dovid Zaklikowski is the director of Lubavitch Archives, a freelance journalist and public speaker. Dovid and his wife Chana Raizel are the proud parents of four: Motti, Meir, Shaina & Moshe Binyomin.
FOOTNOTES
1.A gartel is a sash or belt worn around the waist during religious ceremonies, prayers and the like. Chassidim enter the rebbe’s study wearing a gartel.
2.Rabbi Schneur Zalman of Liadi, author of the Tanya and Shulchan Aruch ha-Rav.
3.Based on an entry in the Rebbe’s personal diary (Reshimot, no. 118, p. 7), and the his talks on Purim 5720 (1960) and Sukkot 5711 (1950).
© Copyright 2014, all rights reserved.
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JEWISH NEWS
Rabbi Meets Oldest Man in America, Resulting in a Flurry of Good Deeds
At 111, Alexander Imich is the oldest man in America and the second oldest in the world. Recently he received some unexpected and much-needed help from many quarters as the result of one visit by a young rabbi. by Mindy Rubenstein
At 111, Alexander Imich has been officially verified as the oldest man in America and the second oldest in the world. A resident of Manhattan who lives on the Upper West Side, he had the honor of being congratulated by the New York State Senate last year, on his 110th birthday.
But recently, he received some more attention, as well as some unexpected help—putting on tefillin for the first time in almost 100 years, getting a mezuzah for his apartment door, receiving replacements for the much-needed hearing aids he had lost, and having round-the-clock home attendants to help care for him and new people to keep him company.
All of this was the result of a recent hospital visit by Rabbi Pinny Marozov, co-director of Chabad of Coney Island in Brooklyn, N.Y., with his wife, Chaya. The 30-year-old rabbi found out about Imich while in Seattle seeing family. A Shabbat guest suggested that he pay the elderly man a visit, though neither of them realized at the time quite how old he was, recalled Marozov.
On his return to New York, Marozov dropped in on Imich, who was in Roosevelt Hospital being treated for a fall in his apartment. Imich celebrated his 111th birthday there, on Feb. 4. He had lost both of his hearing aids at the hospital, which made communicating difficult; nevertheless, the two men connected.
He also helped Imich wrap tefillin. Marozov said he didn’t think Imich had put on tefillin since his Bar Mitzvah—nearly 100 years ago—in Czestochowa, Poland.
The rabbi helped Imich wrap tefillin for the first time since the older man's bar mitzvah back in his home town of Czestochowa, Poland nearly 100 years ago. (Photo: Beth Sarafraz)
The rabbi helped Imich wrap tefillin for the first time since the older man's bar mitzvah back in his home town of Czestochowa, Poland nearly 100 years ago. (Photo: Beth Sarafraz)
The rabbi returned for another visit once Imich was back home. While there, Marozov helped Imich put on tefillin once again and also affixed a mezuzah to the door leading into Imich’s apartment, where he has lived—these days, alone—since 1965.
“He was very happy to see me,” said Marozov, adding that Imich was alert, and able to see and walk on his own. “It didn’t seem like a rabbi had ever visited him in his home or made any contact before. I know it meant a lot to him,” said the rabbi.
The rabbi said the older man simply lit up when the tefillin was wrapped and the mezuzah hung.
“It was beautiful when he recited the Shema prayer, which he knew by heart,” said Marozov. “It brought up a spark from deep inside him.”
Other sparks ignited from there. On that visit, Marozov invited Beth Sarafraz—a reporter from The Jewish Press, based in Brooklyn—to come along with him, and a full story on Imich was printed in the Feb. 28 edition. It got tremendous feedback. Readers learned of his situation and hastened to help: two days later, Imich had replacement hearing aids, home attendants to support his recovery and many new visitors.
New Friends, Worlds Apart
Born in Poland in 1903, Imich underwent his schooling there, including earning a Ph.D. in 1927. He survived two World Wars, the Holocaust and two years in a Russian labor camp near the White Sea, before leaving for the United States and starting a new life there with his wife, Wela. She passed away in 1986.
Imich spent his career as a chemist, ultimately trying to prove to other scientists that the neshama (soul) survives physical death. In 1995, at the age of 92, he edited and published a book called Incredible Tales of the Paranormal.
At this point, he said, he has outlived all of his peers. He and his wife had no children, and most of his family members perished in Nazi concentration camps. Imich and his wife survived because they were deported to a Russian labor camp instead of Auschwitz.
The rabbi also affixed a mezuzah outside the door of Imich's apartment, where he has lived since 1965. (Photo: Beth Sarafraz)
The rabbi also affixed a mezuzah outside the door of Imich's apartment, where he has lived since 1965. (Photo: Beth Sarafraz)
In a speech he gave at age 99, Imich said: “In my life, I have witnessed the development of flight, the automobile, electrification of nations, the telephone, the radio and television, atomic energy, the wonders of bio-scientific medicine, computer technology, great advances in our knowledge of the cosmos, men walking on the moon—the list could go on and on.”
Marozov and his wife are both from Montreal. They have been on shlichus in Coney Island for about a year-and-a-half, and just welcomed their first baby, a girl. His sister and brother-in-law, Rivkah and Rabbi Chaim Brikman, serve as co-directors of Chabad of Sea Gate—a private gated community at the far western end of Coney Island, at the southwestern tip of Brooklyn—and helped bring the couple there.
Marozov said he plans to visit Imich again before Passover and bring him some shmurah matzah—round handmade matzah made from grain that is guarded from the moment of harvesting, so that no fermentation occurs.
Regarding the meetings with his new elderly friend and the opportunity to bring some Judaism into Imich’s life, the rabbi said: “It’s very special for me to have this opportunity.”
© Copyright 2014, all rights reserved.
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More in Jewish News:
• Couple Works to ‘Take It to the Next Level’ on New York’s Bowery (By Karen Schwartz)
As soon as Micah Timen found out that tickets were on sale for the “Miracle on the Bowery” event, he bought one. And so, he spent Thursday night, March 6, celebrating Chabad House Bowery, which serves New York University and other area universities, their alumni and friends.
There were nearly 1,000 parents, grandparents, young professionals, friends and students in attendance.
It was this Chabad’s first time holding a development-related event and a chance to identify its brand, articulate its message and propose a new fundraising narrative, says Rabbi Dov Yonah Korn, co-director of the Chabad House with his wife, Sarah. “We’re celebrating the fact that investors are coming forth to us because they’re getting turned on by what we’re doing.”
“My goal is for people to feel that they’re a part of Chabad House Bowery and to be proud to be a part of this incredible network, this incredible moment—to harness all the love in the room and get some conversation going,” continues the rabbi. “That lays the groundwork for the organization’s future.”
The event also coincided with the couple’s 15th anniversary in the area doing the work of the Rebbe—Rabbi Menachem M. Schneerson, of righteous memory. Over that time, they have built a diverse community and promoted leadership, even educating students to teach other students, explains the rabbi. Their alumni and friends network has grown as well, and turned out en masse for the celebration.
Held at the snazzy event space Capitale on New York’s Lower East Side, there were cocktails to sip at high tables, food stations with fajitas, meat-carving stations and skewers, pasta and sushi, as well as plates of hors d’oeuvres walked around by servers. “Klezmer with a kick” set the stage of the live music in the background, and banners draped from high ceilings highlighted what Chabad offers and sets out to do.
There was also a video section with flat-screen televisions where guests could don headphones and listen to people talk about their experiences at Chabad. The event featured an interactive “guided flash mob” element as well—300 sets of headphones were distributed, and the wearers were instructed how to interact with their non-headphone-wearing peers.
“What was most amazing was how many people showed up,” says Timen. (In fact, the bash was sold out.) “It is a testament to how many people the Korns have deeply touched.”
‘Celebrate the Miracle’
Originally from Cleveland, Timen came to campus in the fall of 2007, and says he “fell in love with the good vibes of Chabad.” It was the welcoming atmosphere that the rabbi and his wife—and, by extension, others who went to the Chabad House—provided.
“It felt homey and comfortable for me,” he says.
He’s back on campus now, taking classes to go to medical school and learning with the rabbi on a weekly basis. And, he notes, he was glad to take part in Chabad’s big event, which just by the crowd it drew showcased how much the community has grown. “I thought it was really cool to have such a gathering of Jews at one place, at one time.”
At the event, Chabad launched a student giving campaign, where donations will be matched by a Chabad supporter. It also launched a “Dreamer’s Club” for philanthropists interested in helping take Chabad House Bowery to the next level, and announced a future kosher restaurant to be opened downtown under Chabad’s auspices. And the contributions of all those in attendance were emphasized and acknowledged.
“It’s a miracle, and we wanted to pause to celebrate the miracle and push it forward to the next one,” says the rabbi.
Sarah Korn recalls their previous smaller space, at the start of their shlichus, when she would cook food in her apartment and walk it over to the Chabad House. They operated out of a basement on Washington Square North; their first Shabbat dinner was attended by three students. But every story has a beginning … word spread, and the number of guests soon multiplied.
The home-cooked food was a draw, she acknowledges, but the young people were also attracted to something bigger. “It’s the warmth of the place—the home, the connection.
“That’s not us; that’s the Rebbe,” she says. “We are the Rebbe’s [emissaries], so we are able to do it.”
What’s amazing, she adds, is the tremendous growth that they’ve seen. What started from Shabbat meals has evolved into their Chabad being a center for Jewish life—and their work is just beginning, she says. “Everybody needs something different; we’re all individuals. I hope everybody gets what they need, and that we can be multifaceted enough to reach as many Jews as possible.”
‘Look to the Future’
Richard Norman, who moved to New York for work about a year-and-a-half ago, messaged friends ahead of time to tell them about the “incredible event” that they should attend. He invited colleagues from work, friends from downtown and even his sister. “I knew it would be an event people would enjoy, and it proved to be right—the event was a big success,” he says.
The London broil and sliders caught his attention, but more importantly, so did the evening’s significance for the Chabad House.
“It’s a transition in terms of how people will connect to and understand what Chabad is doing,” he remarks. “It’s a chance to celebrate successes of the past and also look to the future—and in many ways, it left it out there for people to see different ways to get involved.”
For Timen, the event was a chance to catch up with old friends and to savor the ongoing connection he has to the community.
On a more personal level, he adds, the rabbi has provided advice in a nonjudgmental way, which is especially helpful to college students as they start making decisions that will influence their future. “If you have a rabbi like that, then it’s safe to say there will be higher propensity to continue on in a committed Jewish life.”
Timen came to the gala early and stayed late. “And the entire time,” he says, “I was smiling from ear to ear.”
© Copyright 2014, all rights reserved.
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COOKING
Pesach Onion Chicken with Caramelized Potatoes and Sweet Potatoes by Miriam Szokovski
This is a one-dish dinner that’s great for those trying to stay away from processed foods (either because of Passover traditions, or for health reasons). It uses basic ingredients and flavors, and will make your house smell fantastic.
[Disclaimer: I had a hard time photographing this one; it tastes a lot better than it looks in the photo.]
You’ll need chicken, potatoes, sweet potatoes and onions. Cube the potatoes and sweet potatoes, and dice one of the onions. Toss them with the salt and oil and put them in the bottom of the pan.
Now it’s time to prepare the sauce. Squeeze the oranges and pour the juice, with the pulp, into a pot. Add the wine and sugar and bring to a boil. Simmer over a low flame for about 8–10 minutes, so the syrup can thicken.
Place the chicken on top of the potatoes and pour on the syrup. (I photographed only 2 pieces of chicken, but you need 4 pieces for the recipe.)
Slice the second onion into rings and pile it on top of the chicken. Sprinkle with salt.
And that’s it, you’re ready to bake it. Wrap the pan tightly with foil, and bake at 300° F for 2–2½ hours. Remove the foil, turn the oven up to 400° F and bake for another 30–60 minutes, until the chicken crisps up.
When it’s ready, the potatoes and sweet potatoes should be soft and almost caramelized from the syrup, and the chicken should be falling-off-the-bone soft, with a crispy top. Once you get it in the oven, this dish requires very little attention, so it’s a good one for a busy day. Just set a timer so you don’t forget to uncover it for that last hour or so.
Great for Passover, but of course you can make it year-round as well. It reheats well, but don’t freeze this one. Potatoes and sweet potatoes don’t do well in the freezer.
Ingredients:
4 chicken legs
2 large sweet potatoes
4 medium potatoes
2 onions
1 tbsp. olive oil
1½ tsp. salt
Juice and pulp of 1 large orange (approximately ¾ cup)
½ cup sweet red wine
2 tbsp. sugar
Directions:
Juice the orange and pour it into a pot, pulp included. Add the wine and sugar and bring to a boil. Lower the flame and let the mixture simmer for 8–10 minutes.
Peel and dice the potatoes, sweet potatoes and one onion. Toss them with the oil and salt and put them on the bottom of the pan.
Place the chicken on top of the potatoes, and pour the orange juice and wine mixture over it. Cut the second onion into rings and pile the rings over the chicken. Sprinkle with salt.
Cover the pan tightly with foil and bake at 300° F for 2–2½ hours, then uncover, turn the oven up to 400° F and bake for another 30–60 minutes.
What’s your favorite one-pan stick-in-the-oven-and-forget-about-it dish?
Miriam Szokovski is the author of historical novel Exiled Down Under, and a member of the Chabad.org editorial team. She enjoys tinkering with recipes, and teaches cooking classes to young children. Miriam shares her love of cooking, baking and food photography on Chabad.org’s food blog, Cook It Kosher and in the N'shei Chabad Newsletter.
© Copyright 2014, all rights reserved.
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More in Cooking:
• Passover Vegan Instant Ice Cream (By Miriam Szokovski)
Passover has become known as “The Holiday of the Food Processor” (or, if it hasn’t, it should be). So, how about a super-quick and easy food processor recipe which gives you creamy, completely healthy, vegan, delicious ice cream?
“Banana Soft Serve” has been making the rounds on the Internet as a healthy alternative to traditional ice cream for a couple of years, and after several failed attempts in my not-particularly-powerful blender, I’ve finally whipped up a few beautiful batches in my lovely new food processor.
It might seem like a nuisance to take out your food processor just for this, but that’s what makes this recipe perfect for Passover. Most of us have our food processors out (and going!) for most of the holiday and pre-holiday cooking spree, so when you need a quick break—rinse it out, throw in some frozen fruit, and voila: Banana Blackberry Ice Cream!
Start by freezing a bunch of overripe peeled bananas. The browner they are, the sweeter and creamier your ice cream will be. Stick some of the bananas into the food processor and pulse until crumbly. Stop the food processor and use a spatula to push the batter from the sides back down onto the bottom of the bowl. Continue pulsing until the mixture turns soft and creamy.
Take out half and eat it plain, or throw in a handful of chopped almonds or pistachios for texture. Now, for the rest, throw in some frozen fruit (I chose blackberries and a squeeze of lemon juice) and pulse for another minute or so until smooth. You can try it with strawberries, raspberries, blueberries or mango. Or, for a less fruity flavor, mix in some cocoa powder, coffee or nut butter.
The only catch with this ice cream is that it doesn’t maintain its texture when frozen—it really needs to be eaten fresh.
Ingredients:
6 overripe bananas, frozen
1 cup blackberries, frozen
2 tsp. fresh lemon juice (optional)
Directions:
Peel bananas, cut into chunks and freeze. Freeze blackberries.
Put banana into the bowl of your food processor and pulse until crumbly. Using a spoon or a spatula, wipe down the sides of the bowl, pushing the banana batter back into the bowl. Continue pulsing until mixture turns soft and creamy.
Remove half and eat plain, or with a handful of chopped nuts mixed in.
Add blackberries and lemon juice to the remaining ice cream and pulse for another minute or two until smooth.
Remove and serve immediately.
Considering that this ice cream is just plain fruit, there’s really no bad time to make it. Make it for breakfast, for a snack, or for a late-night treat. Good for kids, adults, and everyone in between.
Have you ever made banana ice cream? Can you picture yourself making it over Pesach? What’s your favorite flavor?
Miriam Szokovski is the author of historical novel Exiled Down Under, and a member of the Chabad.org editorial team. She enjoys tinkering with recipes, and teaches cooking classes to young children. Miriam shares her love of cooking, baking and food photography on Chabad.org’s food blog, Cook It Kosher and in the N'shei Chabad Newsletter.
© Copyright 2014, all rights reserved.
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ART
Miriam Stood from Afar
Miriam had such faith in Hashem! She sent the only gateway to redemption down the river to be taken by literally the daughter of the other side, Pharaoh. Yet she still had faith that G-d would take care of her brother.
Giclee
Artist’s Statement: Miriam had such faith in Hashem! She sent the only gateway to redemption down the river to be taken by literally the daughter of the other side, Pharaoh. Yet she still had faith that G‑d would take care of her brother.
Natalia Kadish is a Surrealist artist inspired by the joy received from learning Torah and contemplating the infinite. She received a BA in Illustration from School of Visual Arts. Her art has been displayed in several concerts, including Irving Plaza in NYC. While incorporating the realism of her father, Laszlo Kubinyi’s, illustrations, she explores mystical concepts and understandings inspired by her visit to the Artists’ Colony in Tzfat, Israel. Her goal is to reveal the love in hearts and share her inspiration with all.
© Copyright 2014, all rights reserved.
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