Daily Dvar Torah
Yibum Laws
The Tractate Yevamot deals primarily with levirate marriages. This is the unusual Mitzva that one is expected to marry his brother’s wife, if he dies childless.
The unique aspect of this Mitzva is that one is forbidden to “uncover the nakedness” of his sister in-law. But all of this changes in the “Yibum” situation, where there is a commandment to marry her.
These rules are waived if the brother’s wife is related in a different way to her brother in-law. The Talmud gives an example of a man who marries his niece, and then dies childless. His brother is also the father of his niece/wife. Since a father cannot marry his daughter, the rules of Yibum are waived, and the new widow is free to marry anyone she wants.
Another interesting case involves two brothers who marry two sisters. If one of the brothers dies, the Yibum rules are also waived. This is because there is another prohibition forbidding marrying two sisters. To complicate matters, one is allowed to marry his wife’s sister, if his wife passes away.
These laws are very interesting and complicated. It is easy to understand why Masechet Yevamot is considered one of the most difficult tractates in the entire Talmud.
Family Purity
The two Parshiot of Acharei Mot-Kedoshim, are connected in their enumerating the various individuals that we are forbidden to marry or engage with intimate relations. Acharei Mot gives the warnings and Kedoshim gives the punishments. These punishments either involve the death penalty or “Karet,” being cut off from the Jewish people.
Most of the list involves relatives by birth or by marriage. The exceptions would be bestiality and homosexuality, as well as having relations with a woman during menstruation. This woman is known as “Niddah,” and include’s one’s wife.
This is the source for the laws known as טהרת המשפחה, or Family Purity. The observance of these laws in addition to Shabbat and Kashrut, are the three pillars of religious observance.
The explanation given by the Rabbis for Family Purity laws, is to bring holiness into a Jewish home. The forced separation between husband and wife during menstruation, helps emphasize that their love is expressed in many ways.
There are times when it is expressed physically, but when this is not available, it is expressed by shared goals and the close friendship between husband and wife.
The additional days of separation instituted by the Rabbis, were meant to increase תשוקה, or passion. The Torah requires a seven day separation but the Rabbis added that there is a minimum of a twelve day separation.
Rabbi Norman Lamm, in his book, “Hedge of Roses,” described how the anticipation of a couple reuniting after the woman’s visit to the Mikva, created a monthly “honeymoon,” between the couple.
These laws have been copied by other cultures, as it was understood how much they added to a marriage. It also allowed the couple to better appreciate one another.
But the main reason is to create “Kedusha,” holiness in the home.A home based on Torah and Chessed, and the observance of טהרת המשפחה, will allow that home to become a מקדש מעט, a small sanctuary. It is the anchor that has kept Judaism alive during our long and bitter exile.
There is a time and place for everything. If it is the wrong time and wrong person, it is טומאה, impurity and sinful. But when it is with the right person and the right time, it is a Mitzva and the road towards achieving purity.
Family Purity
The two Parshiot of Acharei Mot-Kedoshim, are connected in their enumerating the various individuals that we are forbidden to marry or engage with intimate relations. Acharei Mot gives the warnings and Kedoshim gives the punishments. These punishments either involve the death penalty or “Karet,” being cut off from the Jewish people.
Most of the list involves relatives by birth or by marriage. The exceptions would be bestiality and homosexuality, as well as having relations with a woman during menstruation. This woman is known as “Niddah,” and include’s one’s wife.
This is the source for the laws known as טהרת המשפחה, or Family Purity. The observance of these laws in addition to Shabbat and Kashrut, are the three pillars of religious observance.
The explanation given by the Rabbis for Family Purity laws, is to bring holiness into a Jewish home. The forced separation between husband and wife during menstruation, helps emphasize that their love is expressed in many ways.
There are times when it is expressed physically, but when this is not available, it is expressed by shared goals and the close friendship between husband and wife.
The additional days of separation instituted by the Rabbis, were meant to increase תשוקה, or passion. The Torah requires a seven day separation but the Rabbis added that there is a minimum of a twelve day separation.
Rabbi Norman Lamm, in his book, “Hedge of Roses,” described how the anticipation of a couple reuniting after the woman’s visit to the Mikva, created a monthly “honeymoon,” between the couple.
These laws have been copied by other cultures, as it was understood how much they added to a marriage. It also allowed the couple to better appreciate one another.
But the main reason is to create “Kedusha,” holiness in the home.A home based on Torah and Chessed, and the observance of טהרת המשפחה, will allow that home to become a מקדש מעט, a small sanctuary. It is the anchor that has kept Judaism alive during our long and bitter exile.
There is a time and place for everything. If it is the wrong time and wrong person, it is טומאה, impurity and sinful. But when it is with the right person and the right time, it is a Mitzva and the road towards achieving purity.
Covering the Blood
There is a law regarding ritual slaughter, that is not so well known. This is the Mitzva of כיסוי הדם, or, covering the blood after Shechita. It applies to fowl and non-domesticated animals, but not to those animals fit for sacrifice.
This law applies nowadays as well. It is done with chicken and ducks and other fowl. It would also be done if slaughtering venison such as deer.
The Sefer Hachinuch attempts giving a rationale to this unusual positive commandment. He wrote that the life force of living beings is the blood. Therefore, it would be appropriate to cover this blood, before eating the flesh of an animal.
The Chinuch added that there is a certain element of cruelty in the consumption of meat. The covering of the blood separates the killing of the animal and eating of its flesh. (I wonder if the Chinuch was a vegetarian!)
There is an opinion that this Mitzva is connected with Cain’s killing of his brother, Abel. There is a Midrash that says that the birds covered Abel’s blood with dirt. As a reward, we cover their blood, after slaughtering.
It was not applicable to the domesticated animals such as cows and sheep, because they were given special elevation, by being fit to being used as sacrifices.
The Talmud mentions that if one were to slaughter a chicken on Yom Tov, he must have loose dirt or a pile of ashes ready before the Chag, in order to perform the Mitzva of “Kisuy Hadam.”
This is certainly a difficult commandment to understand. But we receive a greater reward for that which we do not understand, over that which we do understand.
Sacrifices and Holiness
The Torah gives various punishments for various violations of its laws. The “Karet” penalty is considered very severe as it is administered by the Heavenly court.
It could involve dying young, or witnessing the death of one’s children, G-d forbid. It could also involve being “cut off” from the Jewish people, where one might lose his share in Olam Haba, the next world.
It is surprising that this was the penalty mentioned in the Torah for שחוטי חוץ, slaughtering an animal outside of its designated area. In the desert, one was not permitted to eat meat at all, unless part of the animal was offered as a sacrifice. If one disobeyed, it was punishable with “Karet.”
When the Temple was in existence, this prohibition applied in a slightly different manner. It referred to one who offered a sacrifice on his own altar, and did not offer it in Jerusalem. This, too, was considered a severe enough violation, that it was in the “Karet” category.
The question was why was this considered an infraction on the level of eating Chametz on Pesach, or eating on Yom Kippur?
The theme of these two Parshiot of Acharei Mot and Kedoshim, that are normally read together, is achieving holiness. This potential for holiness is unique only to the Jewish people. The Gentile can be righteous, but the Jew acquires holiness through the observance of the Mitzvot.
The Jews were on a very high level in the desert. They ate the Manna and were protected by the Clouds of Glory. The consumption of meat, that had an animalistic aspect to it, needed to be elevated, by offering a portion as a sacrifice.
The offering of a private sacrifice without bringing it to the Temple, was a disconnection from the dwelling place of the Divine Presence. Such a sacrifice was personal in nature. It lacked the sanctity and elevation that the Temple provided.
The warning of Karet in these two instances was that we must take great care to avoid getting off course from our ultimate mission as Jews. We must never minimize the special destiny of the Jewish people, when we were told at Mount Sinai, that we were to be a ממלכת כהנים וגוי קדוש, “A kingdom of priests and a holy nation.” We must never allow ourselves to divert from our mission, and we must always be proud to be Jews.
The Mysterious “Scapegoat”
The Temple service of Yom Kippur was an extremely moving and uplifting experience. The entire nation was elevated to the level of angels on that sacred day.
The most perplexing part of that service was the matter of the שעיר לעזאזל, or, the scapegoat.Actually, two goats were chosen to atone for the sins of the Jewish people. By way of a lottery, one goat was chosen to be offered as a sacrifice, while the other was designated as the “scapegoat.”
This שעיר was taken into the desert, a great distance from the Temple, and was thrown off a cliff. The goat’s death was in place of the many sinners of Israel. In addition, part of this ceremony involved a red ribbon that miraculously turned white. It was an indication that Hashem had granted His people forgiveness.
The Keli Yakar noted that the brothers of Joseph, dipped his coat of many colors, in the blood of the שעיר. The meal prepared for Yakov, when he disguised himself as Eisav, involved the taking of two goats. Eisav was known as an איש שעיר, that is translated as a “hairy man.” The word for “hairy,” is spelled the same as that of the goat. Eisav ultimately lived in the mountain area known as, הר שעיר. Again, the same spelling as the goat.
It is also interesting that the word for demons, is שעירים. This was to clarify that the goats were to be offered only to G-d, and no other force. We can see that this entire issue of the “scapegoat,” was very perplexing. But we do believe that on a very deep and mystical level, it was a major part of the Yom Kippur service, that brought atonement to the Jewish people.
Precautions Before Spirituality
The question that is asked regarding Parshat Acharei Mot, is why the sons of Aharon are mentioned. The main topic is the Temple service of Yom Kippur, which has nothing to do with Aharon’s tragedy.
The Keli Yakar gives an explanation as to the connection between the two subjects. He first quotes Rashi who makes a comparison to a doctor that reminds his other patients what happens to someone who doesn’t take proper precautions regarding his health. He points to two individuals that gave their lives because of their carelessness.
This serves as a great introduction to Yom Kippur. The Kohein Hagadol was allowed to enter the Holy of Holies one day a year. He would greet the Shechina, the Divine Presence, on this sacred day.
If he did not take the proper precautions, and prepare himself mentally and spiritually, he could pay with his life. A rope was wrapped around him when he entered the Holy of Holies, in the event that he was unworthy.
The lesson here is that we are not supposed to seek spiritual shortcuts. People may find illegal ways to feel “high,” and mistakenly identify it as spirituality. Contrast this to one who devotes his life to Torah and Chessed. He goes through a gradual elevation, that is permanent and real.
The sons of Aharon may have had good intentions in their quest to feel Hashem’s closeness. But they went about it, in the wrong way. They paid with their lives, and, hopefully, the lesson learned from them, will not be forgotten.
The Encouraging Teachings of Rabbi Nachman
Rabbi Nachman of Breslav is known for his encouragement of one who hits rock bottom in his life. He is reminded that the only place for such a person is up.
Rabbi Nachman also taught the importance of faith in Hashem in one’s life. This would be the vehicle to lift up an individual.
The main road to faith is devoid of all sophistication and speculation. It is the innocent faith of the most average religious individual, that is so special.
Rabbi Nachman continues on the subject of faith. Faith is a very strong thing, and it can greatly fortify your life. If you have faith, you have a source of comfort and inspiration, even when troubles strike. You realize that all troubles are ultimately for your good, and can be an atonement for your sins. You know that G-d will be good to you in the end, both in this world and the next.
The faithless skeptic, on the other hand, has nowhere to turn when trouble strikes. He is utterly alone, with neither comfort nor inspiration.
Rabbi Nachman’s teachings have given great encouragement to all who carefully study them.
Requests Related to Spirituality
Rabbi David Abuchatzeira, in his newly published book, “Sha’arei Tefilla,” quotes a passage from Sefer Chassidim, regarding how our prayers are answered.
In general, when we ask Hashem for things, we might receive a negative answer. It might be in our best interest, not to receive what we think we need.
This is not the case when it comes to a request involving spirituality. In these matters, we will always receive an affirmative answer.
If we request success in our Torah study, or other matters related to Heavenly needs, or things that bring praise to G-d, we will not be turned away.
Rav Yisrael Salanter added that this has been confirmed. It even applies to individuals that do not possess such good deeds. Spiritual requests are answered. This is what is meant when we say in Ashrei, that Hashem is close to all those who call out to him in truth.
This is another way of explaining the phrase, הכל בידי שמים חוץ מיראת שמים, that all is from Heaven, except for fear of Heaven. That is, if one makes a request, related to fear of Heaven, he will always receive the answer that he desires.
The Debate of Heaven and Earth
A major theme of Pesach, was the emphasis on the removal of Chametz. The difference between Matza and Chametz, is that the unleavened bread, represented humility, and the leavened bread, represented haughtiness and arrogance. The efforts to clean our homes, was a symbolic representation of removing the undesirable character traits that we might possess.
Two of the greatest Chassidic masters, were the brothers, Rabbi Elimelech of Lizhensk, known as the “Noam Elimelech,” and Rabbi Zusha of Annapoli.
These two great Tzaddikim, once debated what was the correct path in worshipping Hashem. Rabbi Elimelech claimed that one should first focus on his own lowliness, and this humility would lead to an awareness of the greatness of the Creator.
Rav Zusha held the opposite view and felt that focusing on the exalted state of Hashem, should be the focus, as this would lead man to realize how small he is.
This debate was serious enough where they went to a third sage, Rabbi Dov Ber of Mezritch for clarification as to who was right. They noted that this same debate existed a few thousand years before, between Beit Shammai, who felt that the Heavens were created first, and Beit Hillel, who felt the earth was created first.
Rav Zusha agreed with Beit Shammai, that recognizing the greatness of G-d would lead to humility. Rav Elimelech held like Beit Hillel that the earth was created first in order to show man’s lowliness and vulnerability, in comparison with G-d.
Rav Dov Ber settled the debate by saying that both opinions had validity, and both were important. However, he felt that the emphasis on man’s connection to the earth should be the priority, because, “No person can fall off the ground!” He meant that if you start too high, you could end up falling.
The emphasis on humility is seen as a great priority in Judaism. If one gives in to his ego and pride, he loses. He will be off course in a big way. He will not find peace of mind. Moshe Rabbeinu is the hero of our Passover story. And it is no coincidence that the greatest man who ever lived, was the most humble. He succeeded in removing all of his Chametz. Hopefully, we will have similar success, and worship G-d just as our saintly sages did.
Love Letters
The custom among Ashkenazi Jews is to read the “Song of Songs,” or Shir Hashirim, of King Solomon, on Shabbat Chol Hamoed. The connection to Passover is that it is the holiday of redemption, which is alluded to, in the book.
There is actually a story told of two young lovers, who claim that their love is true. They are mocked by others, and forced to separate from one another. Their love letters speak of the day when they will be reunited, and all the world will recognize that indeed, their love was true and like no other love.
The reference is that special relationship between G-d and the Jewish people. The separation refers to our long exile, when we were separated from Hashem. The love letters referred to our Torah study and prayers. The reunion referred to the redemption when all the world will recognize, that Judaism is the one and only true religion.
It was Rabbi Akiva who saw this book as “Holy of Holies.” He felt that the analogy of the love between a man and a woman, was accurate in describing the deep love between Hashem and the Jewish people.
The Rambam elaborated on this idea. He explained that it is necessary to have a relationship of passion and absolute trust between husband and wife. Without such a relationship, it would be difficult to have such a relationship with G-d.
Judaism emphasizes the importance of having two great passions in life. Love of spouse and love of G-d, are what ground a person in this world. It allows us to put other pursuits in the world into perspective. Nothing is as important as these two great loves.
When one realizes this, and is constantly working to make these bonds stronger, he will find contentment in this world. Life has many challenges and disappointments. Learning how to cope with these challenges, takes a great deal of work. But if we understand that love of G-d and love of spouse, is our greatest priority, we will have the tools to deal with every situation.
The Song of Songs was making this statement. The exile was long and painful. But we survived as a people because of our love of Hashem and His Torah, and the power of the Jewish family, solidified by the deep love between husband and wife.
Appreciating Miracles
Rabbi David Abuchatzeira of Nahariya, recently published a book on the power of prayer. He stressed the importance of never forgetting a miracle that we might experience. If possible, it should remain daily on a person’s mind.
Rabbi David, as he is known, gave numerous examples of biblical characters who practiced this philosophy. Three of those individuals, were the Patriarch, Yitzchak, Moshe Rabbeinu, and King David. All three demonstrated how they would never forget the great miracle they had experienced.
In Yitzchak’s case, he chose not to pray that his failing eyesight be cured. He wanted to remember that great event when he was thirty-seven years old. He was spared at the “Binding of Isaac,” when the angels wept, and their tears went into his eyes. If his vision was cured, he might forget that miraculous day.
The same was true of Moshe Rabbeinu, who went through life with a speech impediment. He did not pray for a cure, as he wanted to remember the miracle of how he was saved at the hands of an angel. Pharoah allowed him to live when he touched the hot coals, and not the precious diamonds.
King David wore a special garment from the shearings of a sheep that he had saved. His miracle was that he overpowered the bear and the lion who tried to devour his sheep. He used this garment to convince King Shaul that he could defeat Goliath. If he could subdue the lion and the bear, he could conquer the giant, who was mocking the G-d of Israel.
This explains why holidays such as Passover, Chanukah, Yom Ha’atzmaut, and Yom Yerushalayim are celebrated. They commemorate great miracles experienced by the Jewish people.
But we must also acknowledge our own personal miracles that we have experienced. If they remain at the forefront of our minds, we will have renewed faith in the G-d that performs miracles daily, and our with us at all times.
As painful as this war has been with such heavy losses, if we pause for a moment, we will be able to find within the pain, so many blatant miracles. Hashem is watching over us, and His plan is unfolding before our very eyes. And we must believe that in the merit of all those holy souls who have perished, great things are ahead for the Jewish people.
Prayers of the Righteous
The Talmud in Masechet Brachot, tells the story of Rabbi Chanina Ben Dosa, regarding prayer. He commented that if he prayed for two sick people, and with one he felt that his prayer was “fluent in his mouth,” or שגורה בפיו, he knew that person would recover. If it was not “fluent in his mouth,” the ailing individual would not recover.
The Noam Elimelech, one of the great Chassidic masters, commented on this story. It seems puzzling that the prayers of a great Tzaddik, could change G-d’s mind. We believe that there is no knowledge not known to Him. How are we to understand Rabbi Chanina Ben Dosa.
The Noam Elimelech explains that when a person is healed because of prayer, there is no change. All of this already existed potentially in the Infinite Being.
The entire sequence was already laid out, that an individual would be sick, that a righteous person would pray for him, and that the prayer would have a beneficial effect.
When Rabbi Chanina said that the prayer was fluent, he meant that it was familiar. He was playing the role of the Tzaddik who would heal. When he did not feel that familiarity praying for another person, he was not left with the same confidence of his cure.
There is no knowledge removed from G-d. We are meant to fulfill our purpose in this world. But we must never forget how small we are in the realm of things, and how awesome Hashem is, compared to lowly man.
Remember the Temple on Passover
If we carefully pay attention to the items on our Seder plate, we realize that there is a double message here.
We are to acknowledge the gravity of the miracle of our being taken out from Egypt all the days of our lives. This is why we eat the Maror, bitter herbs, to remind us of the bitter times. The salt water is a reminder of the tears we shed during our bondage. The Karpas reminds us that we were redeemed in the spring.
The two other symbols, the egg and the shank bone, are meant to acknowledge the second message of the Seder. The shank bone or זרוע, is a reminder of the Korban Pesach that needed to be offered on the fourteenth as a sacrifice, with the remainder eaten roasted at the Seder. The egg is a reminder of the holiday sacrifice known as Chagiga. This, too, was offered partially on the altar, and the rest, eaten by the one offering it. The lesson was that the true joy of the holiday is felt, by eating meat.
Our Seder is not complete by merely recounting all of the miracles witnessed in Egypt. True Pesach observance could only take place when there was a functioning Temple. There was a special connection with the rest of the nation, and with Hashem, when the masses made their pilgrimage to Jerusalem.
Telling the Passover story is extremely important. Every Jew should see his place as part of the Jewish people. But we must never minimize the importance of the role of our holy Temple. Our Seder plate confirms this.
Dayeinu-Enough Entitlement
There are four stages involved with the removal of Chametz from our homes. It is a Torah prohibition to have Chametz in our possession. I call it a violation of “possession of an illegal substance.”
The first stage is the Bedikat Chametz. We do this with a formal ceremony with a feather and candle, the night before Pesach. The word, בדיקה, means to search. We do our best to search the house even a few weeks before the holiday.
The second stage is known as “Bi’ur Chametz,” which literally means, the burning of Chametz, which is done in the morning before Pesach. It could also mean to destroy the Chametz, by throwing it into the sea, or having it inaccessible, if it is under a pile of rubble.
The third stage might be the most important. According to the Torah, this is all that we must do. This is called, “Bitul Chametz,” the nullification of Chametz. We do this with a declaration that we are making all of the illegal food ownerless, like the dust of the earth. This is done twice. It is done at night after the search, and in the morning, after the burning. Because people do not know how to effectively make this declaration, the Rabbis instituted the need to formally search the house.
The final stage is Mechirat Chametz, where we sell that which we want to keep, to a non-Jew. This was originally instituted for Jews who sold alcoholic beverages. The disposal of these beverages represented a great loss. Therefore, the sale of Chametz was enacted.
As a rule of thumb, open packages of ready to eat Chametz, should be disposed. Unopened packages may be included in the sale of Chametz.
We must be diligent (but not crazy) with these laws, and we must remember that the removal of Chametz represents the removal of haughtiness, and that which is undesirable from our homes.
Shabbat Hagadol
This coming Shabbat is known as Shabbat Hagadol. Actually, the full name for this Shabbat is שבת הנס הגדול, the Shabbat of the great miracle.
The miracle referred to the matter of the Paschal lamb. On the tenth of Nissan, the Jewish people took lambs and tied them to their bed posts. The Egyptians worshipped lambs and said nothing when they were told that these lambs would be slaughtered on the fourteenth for the Korban Pesach. This is why it was known as the Shabbat of the great miracle.
It is customary to read part of the Hadasah during the afternoon of this Shabbat. We are to re-familiarize ourselves so that we will be ready for the Seder.
It is also customary to hear a Shabbat Hagadol Drasha by the leading rabbi of the community. He is meant to teach important Passover laws, and inspire the people, in preparation for the coming holiday.
The Haftarah is from Malachi, that speaks of the יום הגדול, the great day, when our enemies will be destroyed once and for all. This is another reason for the name, Shabbat Hagadol.
We must also acknowledge the “great miracle” that was witnessed this past Saturday night. It is another proof that the current war is of biblical proportions. We should feel calm and confident that Hashem is protecting us today, just as He has always done throughout our history.
Fourteenth of Nissan
The fourteenth day of Nissan, is different from all of the days of the year. During daylight hours, we begin the day being permitted to eat foods that are not kosher for Pesach, but by midday, we have a Torah prohibition from eating such food.
The Rabbis added additional time as a precaution. If it was a cloudy day, before clocks existed, there could be confusion as to when noon would appear. This is why the last hour for eating Chametz, is two hours before noon.
This is learned from the verse, אך ביום הראשון תשביתו, “But on the first day, you shall remove.” The additional word, אך, is teaching אך חלק, that the word, אך, is coming to divided the day.
This day was technically called, “Pesach,” as it was the day that the Korban Pesach was slaughtered and prepared for the Seder. Some of it was offered on the altar, and the rest was eaten at the Seder.
As the day progressed, more prohibitions kick in, as the transition is made from the profane, to the holy days of Passover. Eating Chametz in the afternoon, is punishable by lashes. But eating after sundown, is a Karet penalty.
It is one of the more amazing logistical problems, that was solved on Erev Pesach on the fourteenth. All of Israel needed to make the pilgrimage to Jerusalem for Pesach. And everyone needed to eat from the meat of the Pesach sacrifice. This meant that an incredible number of lambs were offered as sacrifices on that day.
The Temple staff needed to be extremely organized to handle that amount of people with their sacrifices. Somehow they figured out how to do it.
The fourteenth of Nissan was truly different from all the days of the year.
Passover Laws
The Passover holiday carries with it many detailed laws. It is always a good idea to begin by separating between the Torah and Rabbinic laws, and customs and stringencies, known as “Chumras.”
There are three positive and five negative commandments associated with the coming holiday. The three positive include the commandment to remove our Chametz, eat Matza on Seder night, and tell the Pesach story to our children, at the Seder.
The five negative commandments all involve the prohibition of eating Chametz starting with Erev Pesach on the fourteenth of Nissan until the end of the holiday. It also includes the prohibition of “not seeing” and “not finding” Chametz during Pesach.
It is important to note that eating a כזית, an olive sized amount of Chametz, carries with it the very serious penalty of “Karet,” being cut off from the Jewish people.
The Rabbis added that we are extra strict with Chametz, so that even a משהו, the smallest amount is forbidden. It is also interesting to note that the well known concept of בטל בשישים, things nullified by a sixty to one ratio, does not apply once the holiday begins. This means that before the Chag, בטל בשישים does apply.
The drinking of four cups of wine at the Seder, as well as the bitter herbs, and Karpas, are all rabbinic laws. The prohibition of eating Kitniyot, legumes, or not eating “Gebrucht,” which includes not eating things made with Matza meal, all fall under the category of customs or stringencies.
It is important to prioritize these laws, and begin by being certain to follow the Torah and rabbinic laws strictly. The other categories have some room for negotiation, based on family customs and other factors. Passover can seem overwhelming. But with a little education and proper perspective, the holiday can be enjoyed peacefully and stress free.
The Month of Nissan
The month of Nissan, is a very special month of the year. It is known as חדש הגאולה, the Month of Redemption. Just as we were redeemed from Egypt in Nissan, the future Redemption will also come in this month.
During this entire month, we do not recite the Tachanun prayer, because of the joy felt all month. The first twelve days of the month, correspond to the special sacrifices offered by the heads of the tribes, when the Mishkan was dedicated.
The thirteenth of the month was a kind of “Isru Chag” with an additional day of celebration. The fourteenth of the month was actually Chag Hapesach, as it was the day when the Korban Pesach was prepared for the Seder.
The fifteenth to the twenty-second was technically “Chag Hamatzot,” which is really the Passover holiday. This was always a very joyous festival.
In the future, in Messianic times, there will be seven more days of celebration after the Pesach holiday.
This might explain why the Torah says, החודש הזה לכם, “this month is for you.” There certainly couldn’t be a better time than now for celebration and redemption.
As we say in the Haggada, “In every generation, there are enemies wishing to destroy us. But the Holy One Blessed be He, saves us from their hands.”
“Oneg” and “Nega”
There is a pretty well known idea in the world of Chassidut, that reflects an overall attitude about life. This relates to the word, נגע, which means blemish.
If you take these same three letters, and scramble them around, you now have the word, ענג, which means delight or pleasure. We are familiar with the word, “Oneg,” in describing the delightful day of Shabbat.
The Chassidim taught an important philosophy of optimism. If someone is going through difficult times, and he feels plagued by a “Nega” blemish, he must remind himself that an “Oneg,” is right around the corner.
This attitude has helped Jews through some of the most difficult periods in our history. Despite the present difficulties, they never stopped believing that a better tomorrow awaited them. I recall my advise to close friends when they commiserated about a series of troublesome events. Their place of business was destroyed by a fire, and their home was badly damaged by a California earthquake. Using this philosophy, I sympathetically told that this was great news.
They were stuck in LA running their business and could not break away. I told them that the “Oneg” of this “Nega,” is that they can now move to Israel.
At the time, my words were not that comforting. But they later told me how right I was, and that Hashem works in mysterious ways. The Nega-Oneg philosophy really works. It allows us to cope and have the faith that Hashem knows what He is doing. The Divine plan will be revealed, when He sees fit.