A Prayer before Eating Chametz thank G-d not this Pesach!

A Prayer before Eating Hametzย <- click here for 2013 Passover blog ๐Ÿ™‚

(Bergen Belsen, 1944, there were no matzot in Bergen Belsen for Passover 1944. It was decided that bread could be eaten preceded by this prayer.)

Our Father in Heaven: You surely know that it is our desire to do your will, and to observe Pesach by eating matza and by observing the prohibition concerning hametz. But to our great distress, our situation prevents us from doing so, and our lives are hanging in the balance. As such, we are hereby prepared and ready to fulfill the mitzvah of “living by Torah, and not dying by it.’ And so our prayer before You is that You allow us to live on, and that You redeem us, so that we can soon fulfill Your laws and serve You with a fuller heart. Amen.

New talent and remember don’t pass this door of the room with Chametz / Bread in your hand its Clean ๐Ÿ™‚ for Pesach!


3 thoughts on “A Prayer before Eating Chametz thank G-d not this Pesach!

  1. Itโ€™s almost time for spring-cleaning! Each year, the Food Distribution Center cleans out all of the chametz, and becomes kosher for Passover so that even the most religious of recipients are able to benefit from the food parcels. During Passover, the number of survivors who receive food triples to over 300. Help us ensure that all of these survivors receive the help that they need in order to have a happy and kosher holiday. #holocausttohope great causes and good deeds , real unity in real time proud to part of and support @jim https://midnightrabbi1eligoldsmith.wordpress.com/2013/01/24/holocaust-to-hope-this-campaign-is-being-run-in-support-of-a-great-cause/ http://www.rootfunding.com/campaign/3425 <-
    Donations (A) – anonymous donation (name hidden from general public)

  2. Passing of Rashab (1920)
    The fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneersohn (“Rashab”), was born in the White Russian town of Lubavitch in 1860. After the passing of his father, Rabbi Shmuel (in 1882), he assumed the leadership of Chabad-Lubavitch.

    Famed for his phenomenal mind and analytical treatment of Chabad Chassidism, Rabbi Sholom DovBer wrote and delivered some 2,000 maamarim (discourses of Chassidic teaching) over the 38 years of his leadership. In 1897, he established the Tomchei Temimim yeshivah, the first institution of Jewish learning to combine the study of the “body” of Torah (Talmudic and legal studies) with its mystical “soul” (the teachings of Chassidism); it was this unique yeshivah that produced the army of learned, inspired and devoted Chassidim who, in the decades to come, would literally give their lives to keep Judaism alive under Soviet rule.

    In 1915, Rabbi Sholom DovBer was forced to flee Lubavitch from the advancing WWI front and relocated to the Russian city of Rostov-on-Don. In his final years, he began the heroic battle against the new Communist regime’s efforts to destroy the Jewish faith throughout the Soviet Union.

    Rabbi Sholom DovBer passed away in Rostov on the 2nd of Nissan, 1920. His last words were: “I’m going to heaven; I leave you the writings.”

  3. During the Seder one must build a Mikdash to Hashem
    This term is derived from the passuk ื•ื”ื’ื“ืช ืœื‘ื ืš ืœืืžืจ The passuk prior to this ends with the words ื‘ื›ืœ ื’ื‘ื•ืœืš throughout all your boundaries. Since the Torah has no dots nor periods, one can read the passuk to say that you must relate the exodus from Egypt with all your boundaries and extremities. Many times when we perform a mitzvah, whether is be due from lazyness or just non focus, we donโ€™t fulfill it with all our strengths pushing ourselves to our limits. We might utilize maybe 50% of our concentration, 60% of our limbs, and 25% of our heart and maybe no emotions at all of love and fear of Hashem. The Baalei Mussar would say that our Chachamim write that evey mitzvah creates a malach who will be our defense attorney at the Day of Judgment. The problem is that not all malachim are created wholesome for some are missing limbs, a heart, a head etc. because when we fulfiiled the mitzvah we did push ourselves to the limits.

    ื™ืœืง”ืฉ ืจื•ืช ืจืžื– ืชืจื“

    ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื‘ื ื”ื›ืชื•ื‘ ืœื•ืžืจ ื›ืฉืื“ื ืขื•ืฉื” ืžืฆื•ื” ื™ืขืฉื” ื‘ืœื‘ ืฉืœื, ืื™ืœื• ื”ื™ื” ื™ื•ื“ืข ืจืื•ื‘ืŸ ืฉื”ื›ืชื•ื‘ ืžื›ืชื™ื‘ ืขืœื™ื• ื•ื™ืฉืžืข ืจืื•ื‘ืŸ ื•ื™ืฆื™ืœื”ื• ืžื™ื“ื ื‘ื›ืชืคื• ื”ื™ื” ืžื˜ืขื™ื ื• ื•ืžื•ืœื™ื›ื• ืืฆืœ ืื‘ื™ื•, ืื™ืœื• ื”ื™ื” ื™ื•ื“ืข ืื”ืจืŸ ืฉื”ื›ืชื•ื‘ ืžื›ืชื™ื‘ื• ื•ืจืืš ื•ืฉืžื— ื‘ืœื‘ื• ื‘ืชื•ืคื™ื ื•ื‘ืžื—ื•ืœื•ืช ื”ื™ื” ื™ื•ืฆื, ืื™ืœื• ื”ื™ื” ื™ื•ื“ืข ื‘ื•ืขื– ืฉื”ื›ืชื•ื‘ ืžื›ืชื™ื‘ื• ื•ื™ืฆื‘ื˜ ืœื” ืงืœื™ ืขื’ืœื™ื ืคื˜ื•ืžื•ืช ื”ื™ื” ืžืื›ื™ืœื”, ืจื‘ื™ ื›ื”ืŸ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ื“ืกื™ื›ื ื™ืŸ ื‘ืฉื ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืœืฉืขื‘ืจ ืื“ื ืขื•ืฉื” ืžืฆื•ื” ื ื‘ื™ื ื›ื•ืชื‘ื”, ื•ืขื›ืฉื™ื• ืื“ื ืขื•ืฉื” ืžืฆื•ื” ืžื™ ื›ื•ืชื‘ื”, ืืœื™ื”ื• ื•ืžืœืš ื”ืžืฉื™ื— ื•ื”ืงื‘”ื” ื—ื•ืชื ืขืœ ื™ื“ื™ื”ื.

    Here Chazal gave examples of three individuals who demonstated incredible self sacrifice and selflessness but nevertheless there is a claim from shamayim against them that they could have pushed even more: ื‘ื•ืขื– ืื”ืจืŸ ืจืื•ื‘ืŸ whose acronym spell ื‘ืืจ a spring and fountain that never ceases its flow of water to the outside. So too every individual possess incredible strengths that lie deep inside of him and he must push himself to reach levels of ื›ืœ ืขืฆืžื•ืชื™ ืชืืžืจื ื” ื”’ ืžื™ ื›ืžื•ืš. Righteous individuals could be called Adrenalin Yidden for they acted as if they were always running on adrenalin doing super feats that could not be accomplished under normal conditions.

    This night of the Seder when we must pass over to the next generation our basic emunah of the First Commandment we must push ourselves to all our extremities to ensure that our transfer of this event will make a super impact upon our young audience. This the Belzer Rebbi ztl explained in the answer to Chachamโ€™s question in the Haggaddah. ืืžื•ืจ ืœื• ื›ื”ืœื›ื•ืช ื”ืคืกื— ืื™ืŸ ืžืคื˜ื™ืจื™ืŸ ืื—ืจ ื”ืคืกื— ืืคื™ืงื•ืžืŸ. The Rebbi asked why does the Baal Haggaddah write โ€œtell him like the hilchos of Pesach. Rather is would have beem more correctly to say tell him hilchos Pesach all the way to the end which deals with the prohibition to eat after the korban Pesach in order that the taste should remain in oneโ€™s mouth? He answers that the Baal Haggaddah is instructing the father how to give over the mesorah at this holy and special night. The manner it should be given is like the Halacha of the Korban Pesach that the taste has to remain in oneโ€™s mouth. So too the retelling of Yeztias Mitzrayim must parallel itself to such an everlasting impact. The only way to accomplish this is by the teller pushing his intellect, emotions and physical faculties to their limit.

    If one is able to attain this madraiga then his child will be uplifted to the inspired for many years to come. This is hinted in the passuk ื•ื”ื’ื“ืช ืœื‘ื ืš ื‘ื™ื•ื ื”ื”ื•ื ืœืืžืจ ื‘ืขื‘ื•ืจ ื–ื”…. The wordืœืืžืจ seems superfluous. However the word ืœืืžืจ also means to elevate as we find in the passuk (Devarim 26,18) ื•ื”’ ื”ืืžื™ืจืš ื”ื™ื•ื. By utilizing all oneโ€™s talents and energies during the retelling of our story, your child will experience a special elevation of neshamah on a most special night of geulah to last him forever.

    To elevate our bodies we must have wings. The Zohar writes that the wings of the mitzvah are the emotions of love and fear of Hashem. The Sefas Emes writes that the love and fear of Hashem are part and parcel of every beracha recited before we perform a mitzvah. ืืฉืจ ืงื“ืฉื ื• ื‘ืžืฆื•ื•ืชื™ื• ื•ืฆื•ื ื• ….. Why did our Chachamim fix the word ื‘ืžืฆื•ื•ืชื™ื• in the text of the beracha? Would it not have been sufficient just ot recited ืืฉืจ ืงื“ืฉื ื• ื•ืฆื•ื ื• …. writes the Sefas Emes that the word ืžืฆื•ื•ืชื™ื• specifically refers to two mitzvos, love of Hashem and fear of Hashem. In order for one to fulfill the mitzvah in a wholesome manner these two ingredients are necessary for they put wings on the mitzvah to fly upwards to ascend to their proper place. To uplift oneโ€™s child during the Seder experience, one himself must be inspired with the love and awesomeness of this night by feeling right then as if he just went out of bondage and relay those wings to his son so he too can be picked up to a neshamah experience. This is what the passuk means when it says ื•ื”ื™ื• ื”ื“ื‘ืจื™ื ื”ืืœื” ืืฉืจ ืื ื›ื™ ืžืฆื•ืš ื”ื™ื•ื ืขืœ ืœื‘ื‘ืš ื•ืฉื ื ืชื ืœื‘ื ื™ืš First the words must be on your heart and only then you can teach them to your children in a penetrative way.

    This lesson is really what Hashem taught us as it happened to Bnei Yisrael at the night of their Seder (Shmos 19,4) ื•ืืฉื ืืชื›ื ืขืœ ื›ื ืคื™ ื ืฉืจื™ื I carried you on the wings of eagles. The Targum Yonasan explains the night of Pesach Hashem took them to the Beis Hamikdash to prepare the korban Pesach and returned them back to Mitzrayim. Hashem was demonstrating that the night of the Seder must be a night when one is lifted up with the wings of love and awesomeness of Hashem as He conducted Yetzias Mitzrayim for our behalf. It is incumbent of the leader of the Seder to carry his participants on his wings to come closer to Hashem by building a Beis Hamikdash in oneโ€™s heart for the Shechinah to dwell in. As the passuk finishes ื•ืื‘ื™ื ืืชื›ื ืืœื™ I will bring you to Me.
    ืื“ื™ืจ ื”ื•ื ื™ื‘ื ื” ื‘ื™ืชื• ื‘ืงืจื•ื‘
    ืฉื‘ืช ืฉืœื•ื
    ืจื‘ ื‘ืจื–ื™ืœ

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