PESACH DIVREI TORAH

MA NISHTANASammy Epstein

2

‘On all nights we need not dip even once, and on this night we dip twice!’

One of the more perplexing parts of the Pesach Seder is the focus that we place on dipping. The first instance of dipping takes place early on in the process, with the vegetables in Karpas. We also, later on in the Seder, dip the Maror into Charoses. This strange activity is directly questioned in the Mah Nishtana. We ask, why we dip on Pesach, not just once, but twice. However, if we look at the rest of Maggid, we present no answer to this particular question. People attempt to placate those that question this weird activity by explaining that the reason we dip is precisely to encourage questions; namely that there is no reason behind this unusual process. However, in order to fully comprehend the message of Pesach, there must be a hidden message behind the process of dipping. There are plenty of possible actions that we could take that would lead to questions, so what is it specifically about dipping that connects to the Pesach message?

The Ben Ish Chai explains the profound message hidden beneath the idea of the double-dipping at the Seder. If we take a look at Sefer Bereishis, we are able to discover exactly what it was that began the process of the Jews subsequent descending to Egypt. The process of descent begins with the story of Yosef and his brothers. Yosef, the beloved child of his father, the son of the preferred of our Matriarchs, Rochel, is given a

‘Kesones Pasim’ – a coat of many colours, something that informs us that he is the apple of his father’s eye. The other brothers thereby began to feel neglected and angered. This anger is compounded by the attitude of Yosef, bragging about his dreams to the brothers.

The Possuk tells us that it reaches the point whereby the brothers can no longer speak to Yosef peacefully. The relationship of discord creates disharmony and disunity. This disunity is compounded by the eventual selling of Yosef, rather than killing him. They throw him into a pit, and then subsequently sell him to travellers, who take him down to Egypt. Thus begins the process of the Egyptian Exile, as Yosef is later joined by the rest of his family after Yosef becomes the second in command.

However, when the brothers decide to sell Yosef, they decide to come up with a plan. They realise that they are required to convince their father Yaakov that something happened to Yosef, and they therefore devise an ingenious plan. They take Yosef’s coat and dip it in the blood of an animal, attempting to convince their father that Yosef had been mauled and all that was left was his coat. We therefore see that the whole process of the beginning of the descent to Egypt stemmed from the inherent disunity and argument amongst the brothers. It was this disunity that led to an action of dipping, and this dipping therefore represents disunity.

Now, we skip to the end of the exile. The final plague, killing of the Egyptian firstborns, heralds the name Passover, as G-d passes over the houses of the Jewish people and does not kill the Jewish firstborns. However, it is the action that they take in order to prevent the killing that is able to fix the initial action of the brothers that led to the exile. The Jews are commanded to take a bundle of plants together and dip it in blood to smear on the lintel and doorposts of their houses. This joining together of plants, in Hebrew ‘Aguddah’, meaning joined together/a unit, signals the method that the Jews are supposed to utilise in order to fix

the problem that led to the exile, joining together in unity and harmony.

It is this dipping in blood, this creation of one unit that is able to solve

the problem caused by the initial dipping of the brothers of Yosef. This

message of unity is exactly what brought about the Geulah!

Therefore, the reason for the dipping on Pesach is clear. As we sit in

the final exile, awaiting redemption, we dip twice. Once to remind us of

the harm that disunity and disharmony causes – that which occurred

with the brothers. But we dip a second time, reminding us of the second

historical dipping, the one that ultimately brought the Geula. It is this

message of unity through the dipping that we should undertake to instil

amongst our people. It is through this unity that we will see the ultimate

redemption, B’ezras Hashem Bekarov!

(Editor’s note: Rav Paysach Krohn points out, that the first night of

Pesach is always the same night of the week as Tisha B’av. He further

highlights that Rashi, when describing the material of the colourful

coat that Yaakov gave to Yosef, uses the words “KARPAS utecheiles”.

Therefore we see that the first time karpas was dipped was after Yosef

was sold by his brothers. In order to remember why and how we were

leaving Egypt, we must first remember why and how we got there in

the first instance. He says that if this type of behaviour would not be

corrected we would have another year where we sit and cry on this day of

the week on Tisha B’av. )אל

שר

ת ית המדרש נשמ

בי

NISHMASYISROEL

Shiur on

שפת אמתwith

RABBI ELIEZERROTTENBERG שליט“א

Wednesdays8:00-9:00pmin the Cheder SheniVisit our website for regular updates anddetails of our shiurim www.bhny.co.uk

4 Brent Green, Hendon, London NW4 2HA | www.bhny.co.uk | Reg Charity No 1136805

בס“ד

SHM

ULI

SM

US

PHO

TOG

RA

PHY

PESACH, TRUE FREEDOM?Rabbi Doron Birnbaum

CHOSHECHDaniel Neveis

3

I still remember clearly my feeling (as a school boy) upon hearing the bell ring at 4.05. In fact, like Pavlov’s dogs, I am pretty sure that if somebody rang a bell in my ear every afternoon, it would once again trigger that same sensation. The majority of us probably experience this same emotion regularly in our day to day lives, whether when leaving the office or perhaps upon completing a task of some sort. That which I speak of (or write of), is the term known to us as ‘freedom’. The feeling of a weight lifting off our shoulders as we feel free to do as we please. The contrast between being under somebody else’s jurisdiction and our own.

Yet, when I write this and reconnect to those moments, it makes me ponder the following. On Pesach the Jewish people were freed from slavery. Ok, great, let’s have a celebration.... Hold on one second; they were freed from the command of Pharoh, and thrust into the rules and regulations of G-D and his Torah! From one jurisdiction to another! That’s like leaving school for the day and immediately carrying on in another school! How is that freedom? That is exactly the opposite of my circumstances described above!

It begs the question, what is real freedom?

Whilst the definitive answer to this question is something that is probably beyond the scope of this work, and I am sure, worthy of more than one debate over the Seder table. I would like to suggest the following idea. True freedom is the ability to say no, more specifically the ability to say no to our desires. For example, if one is unable to say no to having another drink, he is a slave to the drink, a slave to his desires. Conversely, if one is able to say no, that is true freedom, true control over one’s actions. According to this definition, freedom is not a geographical concept e.g. in work / out of work, in prison / out of prison. Freedom is something that transcends our current physical presence, it is something which can be implemented any time, any place, determined by the inner strength of self-control within every individual.

Assuming this is true; I believe our question (and my pondering) is answered. The narrative of the Exodus of Egypt was more than just a ‘prison break’ story. Perhaps the climax of the narrative is the receiving of the Torah on Har Sinai. The Torah is the set of rules and regulations that gives us the tools to develop self-control and be able to say no to the desires constantly around us. Rules and regulations that give us true freedom. On Pesach this is the deeper freedom we celebrate. The freedom of becoming a people, ‘A Light unto the Nations’, who will always follow the Torah, negating the worldly desires that try to envelop us.

On Pesach we did not just go from one jurisdiction to another, rather, we went from a people without the absolute tools for living and freedom, to a people who were given them.

On a simple level as a school boy I was sure that I felt freedom. Now understanding Pesach on a deeper level, I wonder, can I honestly say that I am truly free? Yes I may have more independence to do as I please, but do I always have the ability to say no? True freedom is something to strive for.

This Pesach, G-D willing, we should all connect to the deeper meaning of this life changing Yom Tov, experience our own exodus from Egypt, and achieve true freedom.

)שמות י, כא-כג( ויאמר ה' אל משה נטה ידך על מים, ויהי חשך על ארץ מצרים וימש חשך. ויט משה השמים ויהי חשך אפלה בכל ארץ מצרים.... את ידו על הש

ולכל בני ישראל היה אור במושבתם.Stretch out your hand in the direction of the sky and there will be darkness in the land of Egypt; Moses did so, and there was palpable darkness in the land of Egypt...whereas in all the dwellings of the Israelites there was light’.

The Kedushas Levi points out that although Rashi already focused on the meaning of the words ‘Vayomesh choshech’ (the darkness was tangible), we also need to understand why the Torah chose to emphasise that in all the dwellings of the Israelites they continued to enjoy normal daylight. Why did the Torah not merely write that the Israelites were not struck with darkness?

The Kedushas Levi explains that at the time of creation, there was an intense and overpowering brightness which surrounded the Ribono Shel Olam. In order for the various creatures of the universe to survive without succumbing to the intensity of this brightness, Hashem had to adjust the light in accordance with the various creatures’ ability to withstand it. Hashem therefore ensured that each region of the universe was exposed to the amount that it was able to tolerate, with differing

degrees of intensity. The Kedushas Levi elucidates that even the malochim, in their realm, were not exposed to the intensity of the brightness that surrounded Hashem prior to the time of creation. Furthermore, different categories of angels resided in different regions which corresponded to their ability to endure the intensity of that light. Moreover, the malochim were forbidden from entering into higher spheres where the brightness was of a higher intensity so as not to blind them and likewise, were not allowed to look into the lower regions that were less brightly illuminated. Isaiah alludes to this in ב ו', where he describes the angels using two of ,'ישעיה their feet to cover their faces and two to cover their feet (בשתים יכסה פניו, ובשתים רגליו which as the Kedushas Levi explains, refers to their inability to go ,(יכסה above or below their respective region.

The Bnei Yisroel, however, are able to use Torah and Mitzvos as a protective shield/screen against this brightness, which enables them to withstand the intensity of the light in any of the regions. By contrast, the wicked people of the world will not have the shield of Torah and Mitzvos and will succumb to the brightness and be obliterated. Thus, when the Torah describes the impact which the plague of choshech had on the Mitzriim, the Kedushas Levi explained the word ‘Vayomesh’ as ‘ a removal’ of this screen/shield that protects one against the brightness. This explains why ‘in the dwellings of the Israelites there was light’, as they were guarded by the screen through their zechus ovos.

After the plague of choshech, the B’nei Yisroel were given their first mitzvos: Rosh Chodesh, Korban Pesach, and Bris Mila which, along with the other mitzvos would continue to act as a protective screen, guarding them from the brightness of the lights of creation.

FOUR SONS, THREE ANSWERSYankie Ostreicher

4

A close look at the discussion of the four sons in the Haggadah reveals something very interesting. While each son asks (or does not ask) a different question, there are only three different answers that we are told to give them. The answer of “Ba’avur zeh asah Hashem li b’tzeiti mi-Mitzrayim” (Shemos 13:8) is given both to the wicked son and to the son who “does not know how to ask.” Why is this so? Certainly if we adopt the view that part of this section of the Haggadah is to teach us the lesson of answering each child according to who he is and what and how he is asking, how can we possibly give the same answer to two completely different children?

Rav Yitzchak Hutner, in his sefer Pachad Yitzchak, proposes one answer to this problem. He points out that the mitzvah of telling over the story of Yetzias Mitzrayim on the night of Pesach has two components - telling it to others, and telling it over in question-and-answer form. These two components are not dependent on each other, as we know that one may ask himself questions about the story and work out the answers on his own. With regard to the four sons, there are two groups. In answering the Chochom and the Tam, a person fulfils both conditions - he both tells the story to others and he does so by answering their questions. On the other hand, when answering the Rasha and the Sheaino Yodea Lishal, there is only a fulfilment of the first condition, but not a fulfilment of the requirement for give-and-take. Why is this so? As far as the son who does not know how to ask, the answer is obvious - he does not ask, and thus there is no give-and-take. What about the wicked son? Although he asks a question, he does not ask one that seriously addresses the issues at hand. His question is one asked brazenly, more for the purpose of putting forth a challenge than for the purpose of arriving at a conclusion. There can be no true give-and-take with such a person. As such, he receives the same answer as the son who does not know how to ask. In both cases the father only has the commandment to tell them the story. By contrast, the Chacham and the Tam receive different answers. Their questions are sincere and are asked for the purpose of receiving a direct answer. As such, each one receives an answer that is appropriate to him and to his particular question.

Rav Yoseif Dov Soloveitchik cites the Vilna Gaon, who has a slightly different approach to this question. The Gaon points out that the wicked son does not really receive any answer at all. Whereas the verses in the Torah that refer to the other sons use the phrase “v-higadeta l’vincha,” and you shall tell your sons, the verse concerning the wicked son uses an indirect language - “va’amartem,” and you shall say, without specifying who is told in this case. The words of the Haggadah also bring out this point, where the answer to the wicked son is stated in the third person - if

‘he’ had been there ‘he’ would not have been redeemed. As the Vilna Gaon explains, this statement is addressed to the other children present, but not to the wicked son, who does not merit an answer of his own. The Rav points out that this statement of the Vilna Gaon is contained in the words of Rambam (Hil. Chametz U’Matzah 7:2), who describes how to answer three of the sons, but leaves out the answer that must be given to the wicked son. The Rav explains that this is precisely because the wicked son does not get an answer.

I think that it may be possible to suggest a slightly different answer. While the actual verse cited in the context of both the wicked son and the son who does not know how to ask is the same, the contexts are different. Regarding the wicked son, we say that you should “set his teeth on edge” when answering him. Conversely, by the son who does not know how to ask we are told to “open up for him.” There is a common idea that the son who does not know how to ask is considered to be wicked as well, as his problem is really that he does not want to ask. If this were to be true, then why would we need both sons? Obviously, there is a difference between the two. I believe that the difference may lie in these contexts, and through these two sons the Haggadah teaches us an invaluable lesson about educating one’s children. True, the son who does not know how to ask may be on the road to becoming a wicked son, yet he is not there yet. His potential has yet to develop fully, and thus there is still hope for him to become a wise son. As such, we give him the same answer that we give the wicked son, as a sign that in many ways he is insolent and stubborn and refuses to be taught. Yet, on the other hand, we “open up for him,” we give him this answer in a way that will hopefully lead him to ask further questions. For the wicked son, we have all but given up hope - we tell him his answer in its fullest force and exclude him from the story of Yetzias Mitzrayim as he has already excluded himself. However, it is possible to take the exact same content and to transform it into a potentially positive step. We can turn the “setting of the teeth on edge” into an “opening up,” hopefully the beginning of a lifetime of inquisitiveness and searching for the truth of Torah.

4 Brent Green, Hendon, London NW4 2HA

www.bhny.co.uk | Reg Charity No 1136805

DIRSHU MISHNA BRURA YOMIדרשו-דף יומי בהלכהThe Rov, Rabbi Dovid Tugendhaft שליט”א

Sunday - Thursday

9.45-10.15pm

followed by Maariv

OMUD YOMIמסכת סוטהThe Rov, Rabbi Dovid Tugendhaft שליט”א

GEMORO MAKKOS CHABURAHWednesday at 9pm

Eli Flax

SUNDAY MORNING HALOCHO L’MAISO CHABURAHMenachem Gertner & Joseph Faithחבורה followed by שחריתand breakfast

SEFAS EMESWednesdays 8:00-9:00pm Cheder SheniRabbi Eliezer Rottenberg שליט”א

ספרי חסידות9am on Shabbos Morning

בס”ד

LEIL SHISHIThursday Evening Learning Programme

9.35-9.45pm Hilchos Shabbos

The Rov, Rabbi Dovid Tugendhaft שליט”א

9.45-10.15pm Parsha Shiur (Various)

10.15pm Maariv & Cholent + Kugel

Mon-Fri 6:30-7:15am

Sunday at 9.00am

SHM

ULI

SM

US

PHO

TOG

RA

PHY

TZAFUN - AVNEI NEZER STYLEDaniel Ickowitz

5

Due to the Ibur Yohr, Pesach is at the end of April instead of the beginning and Kiddush for first night Seder is only at approximately 9:10pm. Picture the scene, by the time the wine is poured, the Seder plate is arranged and everyone has found their seats and chosen their desired Haggadah its approaching 10:00pm. The Seder begins; all the children are there with their personal Haggadahs overflowing with beautiful pictures and Divrei Torah, all which have to be said on the first night Seder! By the time Ma Nishtana is said five times...Avodim Hayinu three times...the rest of Maggid is completed and it’s time to eat the Matzo, Marror and Korech, its already 12.10. The Seuda finally begins at 12.30 at which point the Bochur fresh from Yeshiva exclaims “Nu, we need to eat our Afikoman by Chatzos which is at 12.58!! What are we going to do?! We’ve just finished the soup!” Pandemonium breaks out as everyone starts eating as fast as they can, the meal that has been lovingly prepared Lekoved Yom Tov is being ruined! Is this really what Rebbi Eliezer had in mind when he instigated that the Afikoman must be eaten by Chatzos?

It is well known that Rav Schorr - The Rosh Yeshiva of Torah Vodaas, Williamsburg was Makpid to eat the Afikoman before Chatzos, however, inevitably the situation above also took place in his home. There were times, therefore, when he would eat it with the well-known Tenai of the Avnei Nezer.

There is a Machlokes between Rebbi Eliezer and the Chachamim concerning the time limit for eating the Korban Pesach. Rebbi Eliezer holds that it may be eaten until  Chatzos, while the Chachomim say it may be eaten until the morning. Accordingly, the Afikoman, which represents the Korban Pesach, must be consumed by Chatzos according to Rebbi Eliezer but according to the Chachomim it may be eaten ‘til the morning.

This created an issue for those who are short on time at the

Seder. If the Halacho is like Rebbi Eliezer, then one must finish

eating the Afikoman before Chatzos, and he is prohibited from

eating afterwards. However, according to the Chachomim, he still

has time to continue his meal, as long as he eats the Afikoman

before morning. So, what should one do if he finds himself

nearing Chatzos, and he is not ready to eat the Afikoman?

The Avnei Nezer forms an ingenious approach whereby a

person can be Yoitzeh the Mitzva of Afikoman before midnight

according to Rebbi Eliezer, yet he is permitted to continue eating

later on.

The suggestion of the Avnei Nezer is based on a novel

presumption. The prohibition of eating after the Afikoman is only

in effect until the end of the time period that one may perform the

Mitzva of Afikoman. After that time has elapsed, the prohibition of

eating after the Afikoman is no longer in effect.

According to Rebbi Eliezer, the time period of the Afikoman is

only until Chatzos. When this passes, just like he can no longer

do the Mitzva of Afikoman, he is no longer precluded from eating.

Hence, according to Rebbi Eliezer, after Chatzos one is permitted

to eat in a regular manner. According to the Chachamim, just as

one is permitted to eat the Afikoman until the morning, so too the

prohibition of eating after the Afikoman lasts until morning.

So, practically speaking how does this work? If a person finds

themselves approaching Chatzos  he should take a Kzayis  of

Matzoh and eat it Al Tnai (conditionally). If the Halacho  follows

Rebbi Eliezer, then his intent is for the consumption of the Matzoh 

to be for the purposes of Afikoman. If the Halacho  follows the

Chachamim, then his intention is that the Matzoh should not be

for Afikoman, but rather as a regular food. He should then wait

until Chatzos at which point he is permitted to continue eating in

a regular manner. After finishing his meal, he again eats a Kzayis 

of Matzoh for the Afikoman, if the Halacho follows the Chachamim.

The reasoning of the Avnei Nezer is if the Halocho  follows

Rebbi Eliezer, then after Chatzos the prohibition of eating expires,

and therefore he can continue eating. If the Halocho follows the

Chachamim, then as a result of his condition, his first Kzayis was

not considered to be the Afikoman and he was never prohibited

from eating after consuming it. Hence he is permitted to continue

eating after Chatzos regardless of which way the Halacho rules.

(Editor’s note: I once heard an interesting point about the Avnei

Nezer’s tenai from HaRav Moishe Sternbuch Shlit”a. It is well

known that the Avnei Nezer strongly opposed the use of machine

matzos and held they were chometz. Rav Sternbuch said, with a

smile, that one who does rely on this tenai, should only use hand

baked matzos for the afikomen.)

YETZIAS MITZRAYIM: THE JOURNEY FROM TUMAS MITZRAYIM TO KABOLAS HATORAHYitzi Grunhut

KIDS CORNERAvi Ostreicher, age 10

6

It’s an interesting thing. If you were to ask the average fellow Jew on the street “What’s Kedusha?” he’ll probably say “Holiness” (if the conversation is in English). Ask what that is and he’ll say “Something higher than us.” or “Something which isn’t understood”. The latter answer is fair when we are talking about “Ma’aseh Merkavah” which is Yechezkel’s vision of the Kisei Hakavod and its workings. That is because Chazal tell us that such matters are not meant to be learnt by the layman as the wording can only be understood by a wise and pure mind. However, for a word so frequently mentioned throughout Tanach, Mishnah, Talmud, Halachah, and practically most of our Sifrei Kodesh, we cannot simply be satisfied with the idea that Kedusha is not meant to be understood.

Back to our interesting conversation. Continuing the dialogue, you would now ask: “So what’s the opposite of Kedusha?” You would probably hear: “Tumah” (Impurity). This is where it becomes thought-provoking. “So, what’s the opposite of Taharah (Purity)”? At this point the clever person will smile whilst those less endowed may say “Tum….”, then get it, and smile.

So what is the actual meaning for the words Kedusha, Taharah, and Tumah? For those that have learnt Maseches Kiddushin  they will know that Tosafos  (2b)

tells us that “Mekudeshes” means set aside for a purpose and devoted. The word Kedusha is most commonly used when the purpose of a person’s actions or the use of an item is for a good and/or positive outcome. Kedusha of an item/action can only last when it is positive.

I was once told the following regarding the interplay of the three words (or rather two of them): “Tahara is  the  level  that Kedusha can enter, permeate, and/or shine forth from a person or through an object”. That is to say that Tahara is the purity of the vessel receiving Kedusha. In layman’s terms: Tahara allows harnessing of Kedusha.

In Egypt, there was very little if at all any possibility of being a Kadosh (a person striving to experience/emanate pure Kedusha). The Ramchal tells us in Mesilas Yesharim that Pharaoh’s motive was to stamp out any level of personal intellectual thought or individuality that a Jew can express. He wanted to “reprogram” the Jewish nation to be nothing more than robots encoded with operational software that was “Egyptian Ideology”. It wasn’t so much that he wanted the Jews to be Egyptians, it was that he wanted them not to be the freethinking Jew that we inherently are. To be a Kadosh,  one must have the mental fortitude to have a positive idea and be devoted to it by thought and action. Slavery prevented that from ever happening whilst it took place in a world of Tumah.

We are told that if the Jews would have stayed in Egypt for one second beyond Yetzi’as Mitzrayim they would have entered the 50th gate of Tumah and be spiritually enslaved to Egypt for eternity (which would probably not be eternity, as the world would be destroyed because there would be no one to accept the Torah).

What are these gates? There are 48 actions that are required to be fit for receiving the Torah (Avos 6:6). Chazal tell us that the 49 days of the Sefirah commencing on the 2nd night of Pesach is the time to work on each of these 48 actions and repeat all 48 on the 49th day to be ready to receive the Torah on Shavuos which is the 50th day. Simultaneously, each day brings us out of the 49 gates of impurity towards purity. Essentially, by performing the actions enumerated in the Mishnah in Avos, we are showing positive control over our actions and thoughts which is essential in being a Kadosh. However, these acts then purify our minds and intentions to bring out the goodness in every Jewish heart and mind. As the cycle of mitzvah goreres mitzvah shows us.

May we all be zocheh to a kosheren Pesach that will enable us to feel the Kedusha necessary to provoke a meaningful preparation for Kabolas HaTorah.

Dayenu tells us about what Hashem did

for us after going out of Egypt.

Why do we mention all the favours that

Hashem did for us?

Because the previous paragraphs talk

about Hashem splitting the sea, so too

we should carry on talking about all the

rest of the favours Hashem did for us.

“If Hashem had not split the sea, Dayenu,

it would have been enough [reason to

praise Him].” Surely we would have all

been killed?

If Hashem had not intended to split the

sea, He would not have instructed the

Jewish people to turn back and encamp

by the sea waiting for Pharaoh.

Another reason is He would have not

have hardened Pharaoh’s heart to chase

after the Jews. The Torah states that

Hashem did both of these things in order

to control the miracle of splitting the sea.

SEARCHING FOR CHAMETZ AND ITS DESTRUCTIONDavid Rose

7

SEARCHING FOR THE CHAMETZ WITHIN

On the night of the fourteenth, we search for chametz by the light of a candle. Any place into which chametz is not brought [during the year] need not be searched… (Pesachim 1:1)1

The opening Mishnah of Maseches Pesachim, the Talmudic tractate that discusses the laws of Pesach, can be interpreted as a succinct lesson in living a full and vibrant spiritual life in the service of Hashem, the Eternal Creator and Master of the Universe. The first aspects of Pesach that are addressed are bedikas and bi’ur chametz, the search for and getting rid of those foodstuffs that the Torah forbids a Jew to eat or even to own during the Festival. Chametz, that is, dough that has been leavened either by yeast or simply by standing outside the oven for a certain period of time, can be seen as a metaphor for the yetzer hara (the internal spiritual force that tempts a human being to sin). Just as the yeast causes the dough to ferment, to rise and, if it remains unbaked for too long, to spoil, so does the uncontrolled yetzer hara lead a person on a path of destructive haughtiness that brings him to ruin. Bedikas and bi’ur chametz represent an individual’s teshuvah, that is, his return to the ways of Hashem through remorse over earlier misdeeds and repentance for previous sinfulness.

Therefore, the Mishnah tells each individual: Do teshuvah; rid yourself of the yetzer hara of your youth while you are still young; don’t wait — Heaven forbid — until your adolescence is a thing of the past and you have reached middle age, or until you have entered your senior years. Rather, rid yourself of your yetzer hara as soon as you complete your thirteenth year2 and reach halachic maturity, “on the night of the fourteenth” year of your life. This is the very moment that the yetzer hatov (the internal spiritual force that induces a human being to resist the temptation to sin, and to do what is good in the eyes of Hashem) begins to make itself felt within you. To accomplish this goal, you must search out any particles of evil (represented by chametz) that the yetzer hara may have planted within you. And you must perform this search

“by the light of a candle,” for the candle represents the yetzer hatov, whose light enters a boy on the eve of his thirteenth birthday (and a girl on the eve of her twelfth birthday). The Gemara teaches that the light used in the search for chametz must reach into the cracks and crevices of the house, a metaphor for the secrets of your heart and the things hidden in the deepest recesses of your mind/body.

The Gemara explains why the Mishnah declares that the ideal time to search for chametz is at night rather than by day, and why the ideal light for the search is that of the single flame of a candle rather than the much brighter light of a burning torch. The search is conducted in the evening because that is when most people are at home. And the small light of a single-wicked candle allows searching into cracks and crevices, unlike the greater light of a large flame. In the metaphor, the search is conducted this way and at this time behind locked doors, where you can search your heart and mind for any trace of transgression; where you can be rid of the sinfulness that you have found within yourself; and where you are free from any intrusion of daytime

1 . This essay has been adapted from the Alshich’s commentary to Shemos 12:13–20.

2 . The Alshich explains the Mishnah as a metaphor for a boy entering manhood on his bar mitzvah day, his thirteenth birthday (which is actually the first day of his fourteenth year), because the Mishnah assigns the search for chametz to the fourteenth day of Nisan. Nevertheless, the lesson he derives is equally applicable to a girl entering womanhood on her twelfth birthday, the eve of her thirteenth year. The Alshich’s lesson is equally relevant to men and women, and this is reflected in the translation, which is composed in the second person.

activities that might disturb your introspective concentration. Again, the ideal light for that kind of “search” is the steady light of the candle that is the yetzer hatov, rather than the dancing light of the blazing torch, whose erratic flame tends to confuse light and darkness by casting flickering shadows.

WHERE TO SEARCHThe teshuvah metaphor continues as the Mishnah teaches: “Any place into

which chametz is not brought need not be searched.” The yetzer hara’s evil designs bring confusion to a person’s mind. It can be found in any part of a person and, with tricks and sudden urges, it can arouse any particular part to sin: The head, to carry itself haughtily; the forehead, to display a brazen brow; the eyes, to search for impure sights; the ears, to listen to wicked speech; the mouth, lips, and tongue, to speak badly of others, use obscenities, eat forbidden foods; the heart, to think sinful thoughts; the hands, to steal, to shed innocent blood; the legs, to run to the wrong places; and similar sins concerning every other organ and limb of the human body.

To return to the metaphor: It is quite obvious that nobody sins with every single part of his body. Rather, people’s desires and appetites differ from one another. Some sin with these organs, others sin with those organs, and yet others sin with a third set altogether. Therefore, if you are quite sure that you have not transgressed with a specific organ, you need not search that organ to rid it of the yetzer hara, for “any place into which chametz is not brought need not be searched.”

אלשר

ת ית המדרש נשמ

בי

NISHMASYISROEL

with RABBI DOVID TUGENDHAFT שליט"א

Sunday to �ursday 9.45-10.15pm followed by Maariv

Hear what the Gedolei Haposkim have to say on each topic. Rulings from the Chazon Ish, R’ Moshe Feinstein, R’ Elyoshiv, R’ Shlomo Zalman Auerbach, Shevet Halevy, R’ Nissim Karelitz, R’ Chaim Kanievsky and others.

Mishna Berurah Daf YomiNEW CYCLE

4 Brent Green, Hendon, London NW4 2HA | www.bhny.co.uk | Reg Charity No 1136805

From Waking Up to Going to sleep

- learn how best to do it

30 MINUTE SHIUR

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

OMUD YOMI SHIUR WITH

RABBI DOVID TUGENDHAFTשליט“א

Mon-Fri6:30-7:15am

Visit our website for regular updates anddetails of our shiurim www.bhny.co.uk

4 Brent Green, Hendon, London NW4 2HA | www.bhny.co.uk | Reg Charity No 1136805

בס“ד