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CONTENTS

Rabbi’s Message Page 2

Before Pesach Page 4

Prayers & Blessings Page 9

The Seder Page 13

Haggadah Insights Page 23

Candle-lighting Blessings Page 34

Calendar Page 35

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Rabbi’s Message

One of the big media stories of the year and its ensuing impact has been the “me too” campaign. Following the “surprise” revelation that Hollywood is not the bastion of morality and ethics that the naïve had believed, a bevy of claims have flooded the media from women who have been abused by despicable people. The news is awash with case after case, allegation following allegation all of which bespeak of an endemic societal problem of epic proportions. What the “me too” campaign seems to have done is to commence a process to truly liberate women from the shackles of oppression which they had hitherto been forced to endure.

Rabbi J.B Solovechik o.b.m. commented that the difference between freedom and slavery is “voice”. People who are slaves have no voice, their cries are never heard. Every dictatorship starts with censorship for, once the voice of the people has been removed, their other liberties will follow.

In the recent Iranian demonstrations, the first response of its oppressive regime was to cut access to social media. Silence is the friend of the oppressor, the enemy of the oppressed. The first step of the liberation of Jews from Egypt, was when Hashem heard their cries. That was the first step of reclaiming our freedom, by finding our voice.

It is therefore no accident that the central observance of the Pesach Seder, is vehigaddeta levincha, you shall tell your child. The celebration of our freedom comes to light when we freely and with pride communicate and discuss our heritage, our history and our

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destiny with those who join us around the table.

In Judaism too, we are becoming more free as time progresses. Gone are the days when it was taboo to ask the Rabbi, teacher or parent challenging questions about Yiddishkeit. Today, our freedom has reclaimed the voice of questioning, challenging us, the “keepers of the answers” to provide cogent, sound and intelligible answers, all of which can be found if we only truly seek.

Perhaps, the most challenging question which may be asked of a parent today is “why should I marry Jewish”? Why should I give up a life of happiness and matrimonial bliss for a Judaism which we as a family do not keep? What sacrifices do you make that entitle you, the parent, to demand I sacrifice my “soul mate” for a religion we maintain in name alone?

With freedom comes not only the right to question, but the responsibility to be able to answer. With freedom comes a duty to live and teach by example. The best answer to this challenging question is not in what we say, but in the life we choose to live. May we experience the freedom of voice and be blessed with the wisdom to live its answer.

Rabbi Gidon Fox

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HOW TO PRePaRe THe HOMe

WHaT is CHaMeTZ?

Unique to Pesach is the eating of matzah*, and the stringent prohibition of eating or possessing chametz.Chametz is a general term for all food and drink made from wheat, barley, rye, oats, spelt or their derivatives, which is forbidden on Pesach because it is leavened. Even a food that contains only a trace of chametz is prohibited and must be removed from our homes.*NOTE: Matzah available all year round is not necessarily for Pesach use. Only matzahs baked especially for Pesach may be used on Pesach.

geTTiNg RiD OF CHaMeTZ

Obvious chametz—both food and utensils used throughout the year (and not koshered for Pesach)— should be stored in cupboards or rooms which are not easily accessible (locked or taped shut). This chametz should be sold to a non-Jew, as will be explained.Clean the entire house thoroughly to remove all crumbs and small pieces of food.Also check for chametz in the car and office (desks and drawers, etc.) clothes, pockets (especially the children’s), and brief cases. Vacuum cleaner bags, should be discarded or cleaned. For further

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details, see the Pesach guide published by the Johannesburg Beth Din, available online @ www.uos.co.za.

sTaRTiNg ‘FROM sCRaTCH’

All fresh fruits and vegetables as well as all kosher cuts of meat and kosher fish are kosher for Pesach— provided they have been prepared in accordance with Jewish law and have not come into contact with chametz or chametz utensils. The prevailing custom is that on Pesach we do not eat rice, millet, corn, mustard, legumes, (beans, etc.), or foods made from one of them.

COMMeRCiaLLY PRePaReD PRODUCTs

Nowadays, there are many kosher-for-Pesach packaged foods available. However, care must be used to purchase only those packaged foods that have reliable Rabbinical supervision which is valid for Pesach.

Obviously, all leavened foods made from wheat, barley, rye, oats or spelt are actual chametz and are prohibited on Pesach. Examples are bread, cake, cereal, spaghetti, beer and whiskey.

HOW TO PRePaRe THe KiTCHeN

For a detailed guide for preparing the kitchen and utensils for Pesach, please refer to the Pesach Guide published by the Johannesburg Beth Din or contact the Rabbi directly.

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CHeCK THaT MeDiCiNe CabiNeT!

Many medicines, sprays and cosmetics contain chametz. Please contact the Rabbi as to which ones may be used on Pesach. The same applies to pet food.

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saLe OF CHaMeTZ

Since it is prohibited for a Jew to even own Chametz during Pesach, we sell our Chametz to a non-Jew. This is a legally binding sale both in Jewish law, as well as in secular law. As a result, the Chametz which we may have in our home over the course of Pesach is that of a non-Jew, rather than a Jew. Chametz which a Jew owns over Pesach may neither be eaten nor benefited from after Pesach. Sale of Chametz may either be done at the shul office or by filling out the attached Sale of Chametz Contract. The contract must arrive at the Beth Din of Johannesburg by no later than 7:00am Friday morning the 30th of March.

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HOW TO seaRCH FOR CHaMeTZ aND bURN iT

On the Thursday evening before Pesach, March 29th, 2018, make a formal search of the home for chametz while holding a lit candle. It is customary to distribute ten small, individually wrapped pieces of chametz throughout the home before the search. The pieces should be wrapped in combustible material such as tissues and not in silver foil, as it will prevent the Chametz from getting burnt up in the fire the following day.

THe bLessiNg

Recite the following blessing before the search:Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam A-sher Ki-de-sha-nu Be-mitz-vo-tav Vi-tzi-va-nu Al Be-or Cha-metz.Blessed are You, L-rd our G-d, King of the universe, who has sanctified us by His commandments, and has commanded us to remove the leaven.

THe seaRCH

Afterwards, hold the lit candle and search for chametz in every room, as well as any other area of the home that may have chametz, such as the basement, attic, garage or car.

Then take all the chametz that was found in the search, cover it

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securely and place it in a conspicuous spot, to be burned in the morning. Food intended to be sold or eaten later should similarly be carefully put aside. The search should also be conducted in one’s place of business.

bURNiNg THe CHaMeTZ

All Chametz found during the formal search as well as any left over Chametz from the morning is burned in the morning. Chametz consumption must be concluded at least one hour prior to the obligatory time for burning of the Chametz. Once the Chametz has been totally burnt up, we recite the “Kol Chamira” to disown any Chametz that may have been overlooked. The Translation of this declaration (which must in fact be understood) is:All leaven or anything leavened which is in my possession, whether I have seen it or not, whether I have observed it or not, whether I have removed it or not, shall be considered naught and ownerless as the dust of the earth.

iF YOU FiND CHaMeTZ ON PesaCH

If you discovered chametz on Pesach it must be burned.If, for whatever reason, you did not sell your chametz, you do so with a Bracha “al biur chametz” as long as it is at least a Kezayit.If you did sell all your chametz, and are burning (on Pesach) a piece of chametz you discovered, even if it is a kezayit, you would not make a bracha since this chametz may have been incorporated into your sale.If you found chametz on Shabbos and Yom Tov, it is muktzeh and may not be burned or even moved but should be covered till after Shabbos or Yom Tov.

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Some authorities permit asking a non-Jew to flush it down the toilet. If one sold, as most do, “all chametz he owns, wherever it is” some hold that the chametz you found is actually already owned by the non-Jew. As such, you should hide it with the rest of the chametz. However, the accepted custom is to burn in all cases.

LaWs PeRTaiNiNg TO PRaYeRs & bLessiNgs

Ya’aLe VeYaVO iN beNTCHiNg

If you forget Ya’ale veyavo in Bentching on Pesach and remember after the bracha, bonneh berachamav Yerushalayim, say the Bracha in the Siddur for this situation.If you remember after the word ‘Baruch’ of the fourth Bracha, on Yom Tov start Birkat HaMazon over; on Chol Hamoed don’t repeat the Bentching.

TeFiLLaT TaL FROM FiRsT DaY MUssaF

At Mussaf on the first day of Pesach we say the special prayer of Tal (dew). Consequently, from Mincha on the first day of Pesach, we no longer say mashiv haru’ach umorrid hageshem in the second Bracha of the Shemone Esreh.

seFiRaT Ha’OMeR

Sefirat Ha’omer begins after the Shemone Esreh on the second night of Pesach.We stand while saying the Bracha and counting Sefira.If you forgot to count at the end of Maariv but remember during the night, you may still count with a Bracha.

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If you remember during the following day, count without a Bracha. However, the following night you may continue to count with a Bracha.If you forgot entirely during the night and next day, until the next night, continue Sefirah without a Bracha.If you are uncertain whether or not you counted the night before, count with a Bracha.If, after sunset, someone asks you what the Sefirah count is, tell him what YESTERDAY’S count was. If you tell him how much tonight is, you may not count with a Bracha that night.

V’TeN beRaCHa

On Chol hamo’ed, commencing with the first Ma’ariv after the second day of Yom Tov, we start to say V’ten Beracha in Shmoneh Esrei. If you said v’ten tal umattar livracha, as we have been doing until Pesach, and realise your error before or after finishing the Bracha, begin again from barech allaynu (the 7th Bracha), (if you’re still saying Shemoneh Esrei).If, after finishing Shemone Esreh, you realise you incorrectly said v’ten tal umattar livracha, or think you may have done so, then you need to repeat the Shemoneh Esrei.

Ya’aLe VeYaVO

We say Ya’ale veyavo in Shemoneh Esrei throughout Chol Hamoed.If you forget Ya’ale veyavo in Shemoneh Esrei on Chol Hamoed (or aren’t sure whether or not you said it) and haven’t said HaShem’s name at the end of that Bracha, say Ya’ale veyavo and continue vettechezenna.

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If you remember after HaShem’s name, but before Moddim say Ya’ale veyavo and continue with Moddim.If you said Moddim go back to Retzeh and continue through the rest of Shemoneh Esrei.If you finished Shemoneh Esrei and didn’t say Ya’ale veyavo, repeat Shemoneh Esrei.These halachot apply to Shacharit, Mincha and Maariv of Chol Hamoed.

sHeHeCHiYaNU

During the last days of Pesach, the blessing of she-hechiyanu is not recited at candle lighting or during the recital of Kiddush.

eRUV TaVsHiLLiN

A fundamental difference between Yom Tov observance and Shabbat observance is the permissibility of ochel nefesh, food preparation, which is permitted on Yom Tov while cooking is prohibited on Shabbat. The Torah permits us to cook, bake, and prepare food on Yom Tov itself, in order to eat the prepared food on that day of Yom Tov. One is not permitted to prepare from the first day of Yom Tov for the second day of Yom Tov or for Shabbat and certainly not for after Yom Tov. This prohibition of hachana, of preparing from one day of Yom Tov to the next, presents a problem when the second day of Yom Tov falls out on Shabbat (as it does this year on the last days of Pesach) or when Shabbat follows a two day sequence of Yamim Tovim. To deal with this issue our Rabbis instituted a procedure known as Eruv Tavshilin. The process of Eruv Tavshilin works in the following manner. On Erev Yom Tov, the head of the household,

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or his designate, should set aside a Matzah (which will then be used to make Hamotzi at one of the Shabbat meals), and a cooked item such as meat, fish, or eggs (i.e. a food that is eaten along with the Matzah). Each item should be an appropriate size (not too small like a token act). (It is a good idea to wrap the bread and fish, meat or egg in aluminium foil to easily keep them apart from the rest of the foods in your home.) He or she should then recite the blessing and the proclamation (see below), both found in the Artscroll Siddur on page 654. This proclamation states that the cooked and baked items should permit us to continue baking, cooking, lighting a flame from an existing fire and do all the necessary preparations from Yom Tov proper to Shabbat. It is now viewed as though meal preparations for Shabbat have already begun prior to the onset of Yom Tov. Shabbat meal preparations may therefore continue on Friday which is both Yom Tov and Erev Shabbat.Once done, the eruv covers all household members and guests.The foods set aside for the eruv should be saved and should be eaten on Shabbat.NOTE: The Eruv Tavshilin allows you to cook on Friday only for Shabbat, it does not allow you to cook from one day of the Yom Tov to the next (ie: Thursday for Friday). Furthermore, the food should be prepared early-on during the day of Friday such that the food could, in theory, be eaten on Friday prior to the onset of Shabbat, should the need arise. It is permissible to cook only from a pre-existing flame (to this end most people light a Yahrtzeit candle on Wednesday before sunset or leave the stove on throughout Yom Tov).

BA-RUCH A-TAH ADO-NAI E-LO-HE-NU ME-LECH HA-

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OLAM ASHER KID-E-SHA-NU BE-MITZ-VO-TAV VETZI-VA-NU AL MITZVAT ERUV.

Then recite: “Through this Eruv, may we be permitted to bake, cook, insulate, kindle flame, prepare and do anything necessary on Yom Tov for the sake of Shabbat (for ourselves and all the Jews who live in this city).“

THe seDeR gUiDe

The first two nights of Pesach, we conduct a Seder—a festive yet solemn event. At a table royally set with our best crystal and silver and the finest of kosher wines, we re-enact the exodus from Egypt in ancient times. We also pray for the forthcoming redemption speedily in our days.

iN THe FOOTsTePs OF OUR FOReFaTHeRs

At the Seder, each person considers himself as if he were going out of Egypt. We begin with our ancestors, Abraham, Isaac and Jacob; we are with our people as they descend into exile, and suffer cruel oppression and persecution. We are with them when G-d sends the ten plagues to punish Pharaoh and his nation, with them as they leave Egypt, and with them at the crossing of the Sea of Reeds. And we witness the miraculous hand of G-d as the waters part, allowing the Israelites to pass, and then return, thundering over the Egyptian legions.

MaTZaH, THe ‘FOOD OF FaiTH’

We left Egypt in such haste that there was no time to wait for the dough to rise, and we ate matzah, unleavened bread. With only this unleavened food our ancestors faithfully relied on the Al-mighty to

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provide sustenance for our entire nation of men, women and children. Each year to remember this, we eat matzah the first two nights of Pesach and fulfil the commandment of “Matzahs shall you eat...”

THe HUMbLesT OF FOODs

The Matzah itself symbolizes faith. For, in contrast to leavened food, the matzah is not ‘enriched’ with oil, honey, etc. It is rather simple flour and water, which is not allowed to rise. Similarly, the only ‘ingredients’ for faith are humility and submission to G-d, which comes from the realization of our ‘nothingness’ and ‘intellectual poverty’ in the face of the infinite wisdom of the creator.

sHMURaH MaTZaH

‘Shmurah’ means watched, and is an apt description of this matzah (unleavened bread). The wheat used is carefully watched (protected) against any contact with water from the moment of harvest, since water would cause leavening, and thus disqualify the wheat for use on Pesach.These matzahs are round in form, kneaded and shaped by hand, similar to the matzahs baked by the ChiIdren of Israel on their way out of Egypt. They are baked under strict supervision to avoid any possibility of leavening during the baking process. Shmurah matzah should be used on each of the two Seder nights for the three matzahs of the Seder plate.

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HOW TO PRePaRe FOR THe seDeR

The Pesach Seder is not just to be observed symbolically. Each of its physical ‘acts’ has great significance and should be fulfilled properly to make the Seder a meaningful and truly spiritual experience.

THe MaiN MiTZVOT

The main mitzvot (commandments) of the Seder are:1. To eat matzah.2. To tell the story of the Exodus (the reciting of the main parts

of the Haggadah).3. To drink four cups of wine.4. To eat marror—bitter herbs.5. To recite ‘Hallel’—praise to G-d (found towards the end of the

Haggadah).

THe MaTZaH

On each of the two Seder nights Shmurah matzah should be used. Matzah is eaten three times during the Seder.1. After telling the story of the Exodus from Egypt— ‘Motzie

Matzah’- roughly half a hand made Shmurah Matzah and 1½ machine made Matzah must be eaten.

2. For the ‘sandwich’-’Korech’- ¼ of a hand made Shmurah Matzah and 2/3 of a machine made matzah must be eaten.

3. As the Afikoman at the end of the meal-Tzafun- 1/3 of a hand made Shmurah Matzah and 1 machine made matzah are eaten

In each instance, the matzah should be eaten within 4 minutes and ideally less than two minutes.

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THe WiNe

For each of the four cups at the Seder it is preferable to use undiluted wine only. However, if needed, the wine may be diluted with grape juice. Of course someone who cannot drink wine may use straight grape juice.One drinks a cup of wine four times during the Seder:1. At the conclusion of ‘Kiddush’.2. After telling the story of the Exodus from Egypt, before eating

the matzah of ‘Motzie Matzah’.3. At the conclusion of the Benching.4. After reciting the ‘Hallel’.It is preferable to drink the entire cup each time. However, it is sufficient to drink just the majority of each cup. How large a cup should be used? One containing at least 86 millilitres.

THe MaRROR

The marror is eaten by itself after the matzah, and then together with the matzah in the ‘sandwich’.How much marror should be eaten?A shot glass size full of ground horseradish or a large leaf of Romaine lettuce, 2 medium leaves of Romaine lettuce or 5 small leaves.Any of three different types of marror may be used at the Seder, individually or in combination:1. Peeled and grated raw horseradish. 2. Romaine lettuce. It is suggested that the stalks rather than

the leafy parts be used because of the difficulty in properly examining and ridding the leafy parts of commonly present very small insects. The required amount of stalks cover an area of 7.6cm X 12.7cm.

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HOW TO PRePaRe THe seDeR PLaTe

THe ‘K’aHRaH’—THe seDeR PLaTe

Three matzahs are placed on the table or on the ka’ahrah, one on top of the other. They are symbolic of the three types of Jews: Kohen, Levi and Yisroel. They also commemorate the three measures of fine flour which Abraham told Sarah to bake into matzahs when the three angels visited them. And when we later break the middle matzah, we are still left with two whole loaves for ‘lehchem mishne’ as on every Shabbat and Yom Tov.

On a cloth spread over the three matzahs, or on a plate, the following items are placed:

‘Z’ROaH’ - the roasted chicken neck (some use a lamb shank). (Preparation: remove most of the meat from the neck of a chicken and roast it on all sides.) It is symbolic of the Pascal sacrifice brought at the Holy Temple in Jerusalem on the afternoon before Pesach.‘baYTZaH’ - the hard boiled egg. It is symbolic of the festival sacrifice brought at the Holy Temple, in addition to the Pascal

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lamb.‘MaRROR’ - bitter herbs. (Preparation: peel and grate raw horseradish, and/or separate the leaves of endive.) It is symbolic of the bitter suffering of the Jews in Egypt.‘CHaROseT’ - the mixture of chopped apples, pears, walnuts and a small amount of wine (red, if possible). The mixture resembles mortar, symbolic of the mortar used by the Israelites to make bricks while enslaved in Egypt.‘KaRPas’ - the cooked potato or raw onion (some use parsley as well).‘CHaHZeReT’ - more bitter herbs. Used as marror in the ‘sandwich’ later in the Seder.

THe ORDeR OF THe seDeR seRViCe

KaDesH - THe KiDDUsH

The Seder service begins with the recitation of Kiddush, proclaiming the holiness of the holiday. This is done over a cup of wine, and on this evening it is the first of four cups which we all drink, reclining, at the Seder.

THe FOUR CUPs OF WiNe

Two of the explanations of the four cups:Four expressions of ‘freedom’ or ‘deliverance’ are mentioned in the Torah in connection with our liberation from Egypt (Ex. 6:6,7). The Children of Israel, even while in Egyptian exile, had four great merits: (1) they did not change their Hebrew names; (2) they did not change their Hebrew language; (3) they remained highly moral; (4) they remained loyal to one another.Wine is used because it is a symbol of joy and happiness.

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WHY We ReCLiNe

When drinking the four cups, as during most of the ‘acts’ of the Seder, we lean on our left side to accentuate the fact that we are free people. In ancient times only free people were allowed to recline while eating.

URCHaTZ - WasHiNg THe HaNDs

We wash our hands in the usual prescribed manner of washing before a meal, but without the customary blessing.The next step in the Seder, Karpas, requires dipping food into water. Such an act calls for purification of the hands by washing beforehand. This observance is one of the first acts designed to arouse the child’s curiosity.

KaRPas - THe “aPPeTiZeR”

A small piece of onion, boiled potato or parsley is dipped into saltwater and eaten. Before eating, the blessing over vegetables is recited.The dipping of this ‘appetizer’ in salt water is an act of pleasure and freedom which further arouses the curiosity of the child.The four letter Hebrew word ‘karpas’ when read backwards connotes that the 600,000 Jews in Egypt (the Hebrew letter samech = 60, times 10,000) were forced to perform back-breaking labour (the other three Hebrew letters spell perech - hard work.) The salt water represents the tears of our ancestors in Egypt.

YaCHaTZ - bReaKiNg THe MaTZaH

The middle matzah of the three placed on the Seder plate is broken in two. The larger part is put aside for use later as the Afikoman.

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This unusual action not only attracts the child’s special attention once again, but also recalls G-d’s breaking the Sea of Reeds asunder, to make a path for the Children of Israel to cross on dry land. The smaller part of the middle matzah is returned to the Seder plate. This broken middle matzah symbolizes humility and will be eaten later as the ‘bread of poverty’.

MaggiD - THe HaggaDaH

At this point the poor are invited to join the Seder; the Seder tray is moved aside; a second cup of wine is poured; and the child, by now bursting with curiosity, asks the time-honoured question: “Mah nish-tah-na hah-lailo ha-zeh me-kol hah-leilot?—Why is this night different from all other nights?” Why only matzah? Why the dipping? Why the bitter herbs? Why are we relaxing, leaning on cushions, as if we were kings?

The child’s questioning triggers one of the most significant mitzvot of Pesach, and the highlight of the Seder ceremony: the Haggadah, the telling of the story of the exodus from Egypt. The answer includes a brief review of history, a description of the suffering imposed upon the Israelites, a listing of the plagues visited upon the Egyptians, and an enumeration of the miracles performed by the Al-mighty for the formation and redemption of His people.

RaCHTZaH - WasHiNg beFORe THe MeaL

After concluding the first part of the Haggadah with the drinking of the second cup of wine (reclining), the hands are washed—this time with the customary blessings, as usually done before eating bread.

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MOTZie MaTZaH - eaTiNg MaTZaH

Taking hold of the three matzot, the broken one between the two whole ones, recite the customary blessing before bread. Then, letting the bottom matzah drop back on the plate, and holding the top whole matzah with the broken middle one, recite the special blessing ‘Al Ah-chi-lat Matzah’.Then break at least ¼ of the hand made Shmurah Matzah or 2/3 of a machine matzah, from each matzah and eat the two pieces together, reclining.

MaRROR - THe biTTeR HeRbs

Take the amount previously mentioned of the bitter herbs. Dip it in the charoset, then shake the latter off and make the blessing ‘Al Ah-chelat Marror’. Eat without reclining.

KOReCH - THe ‘saNDWiCH’

In keeping with the custom instituted by Hillel, a great Talmudic rabbi, a sandwich of matzah and marror is eaten.Break off two pieces of the bottom matzah which together are at least ¼ of a hand made Shmurah Matzah or 2/3 of a machine Matzah. Again take at least the required amount of bitter herbs and dip them in charoset. Place them between the two pieces of matzah, say: “Kein ahsah Hillel...”and eat the ‘sandwich’ reclining.

sHULCHaN OReCH - THe FeasT

The holiday meal is now served. We begin the meal with a hard-boiled egg dipped into salt water. A rabbi was once asked why Jews eat eggs on Pesach. “Because eggs symbolize the Jew,” the rabbi answered. “The more an egg is burned and boiled, the harder it

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gets.”Note: The chicken neck is not eaten at the Seder.

TZaFUN - ’OUT OF HiDiNg’

After the meal, the half matzah which had been ‘hidden’ - set aside for the Afikoman - ’dessert’, is taken out and eaten. It symbolizes the Pascal lamb which was eaten at the end of the meal. Everyone should eat at least 1/3 of a hand made Shmurah Matzah or 1 machine made Matzah, reclining, before midnight (on the first night. The second night can be eaten as late as one wishes.) After the Afikoman, we do not eat or drink anything except for the two remaining cups of wine.

baiRaCH - bLessiNgs aFTeR THe MeaL

A third cup of wine is filled and grace is recited. After grace we recite the blessing on wine and drink the third cup while reclining.Now we fill the cup of Elijah and our own cups with wine. We open the door and recite the passage which symbolizes an invitation to the Prophet Elijah, who is the harbinger of the coming of Moshiach.

HaLLeL - sONgs OF PRaise

At this point, having recognized the Al-mighty, and His unique guidance of His people Israel, we go still further and turn to sing His praises as L-rd of the entire Universe.After reciting the Hallel, we again recite the blessing for wine and drink the fourth cup, reclining.

NiRTZaH - aCCePTaNCe

Having carried out the Seder service properly, we are sure that it

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has been well received by the Al-mighty. Then we say: “Leh-shah-na Hah-bah-ah Biyerushalayim” - next year in Jerusalem!

iNsigHTs iNTO THe HagaDDaH

The Torah calls Pesach “Chag Hamatzot.” But we call it “Pesach.” Why is this so? Rav Chaim Valozhiner explains as follows:

The word Matzot and the word Mitzvot are spelled exactly the same in Hebrew. Thus “Chag HaMatzot” can be read “Chag HaMitzvot,” meaning that by leaving Egypt and receiving the Torah, the Jewish People now have the opportunity to earn great reward by doing the Mitzvot.

Pesach, on the other hand, means Pesach: Hashem “passed over” the houses of the children of Israel. By calling it Pesach, we emphasize the good that Hashem has done for us.

Our Sages teach us not to serve Hashem with an eye to the reward; rather we should serve Him out of a sense of love and gratitude. By calling it Pesach we de-emphasize the reward that each Mitzva brings, and instead focus on the good that Hashem has done for us.

THe HUNgRY aND NeeDYby Rabbi Tom Meyer

All who are hungry -- come and eat. All who are needy -- come and join the Pesach celebration.

It’s hard to believe that as you’re reciting this on Pesach night, any hungry, homeless people will be hanging around outside your door. So what’s the point? The message is that we cannot have a

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relationship with G-d unless we care about other people -- both their physical and psychological needs. Judaism absolutely rejects self-absorbed spirituality.

The Haggadah says: “All who are hungry... All who are needy...” The first one refers to physical hunger -- if you’re hungry, come have a bite. The second is psychological -- if you’re lonely or depressed, come join us.

The purpose of the Seder is to bring us closer to G-d. Closeness in the physical world is measured by distance. Closeness in the spiritual realm is measured by similarity. We come closer to G-d by becoming more like Him. Since G-d provides food for all creatures and tends to all their needs, at the very beginning of the recitation of the Haggadah we issue an invitation to the poor and needy. Thus we define ourselves as givers, whether or not any poor people rush in to accept our invitation. And don’t forget: Next year invite needy guests before Pesach.

THe FOUR QUesTiONs

The Seder is centred on asking questions. The youngest child asks the Four Questions; we wash our hands before eating the karpas because it is an unusual activity which prompts the asking of questions; the Four Sons are identified by the type of questions they ask.

Why are questions so important?The Maharal of Prague (16th century mystic) explains that people generally feel satisfied with their view of life. Thus they are complacent when it comes to assimilating new ideas and growing

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from them. A question is an admission of some lack. This creates an inner vacuum that now needs to be filled.At the Seder, we ask questions in order to open ourselves to the depth of the Exodus experience.

sLaVeRY OF THe aiMLessby Rabbi Ahron Lopiansky

And they oppressed us. “As it says: “They placed taskmasters over them, in order to afflict them with burdens. And for Pharaoh they built store cities named Pitom and Ramses.” (Exodus 1:11)

The Torah defines the redemption from Egypt as G-d saving us from slavery. But many other kinds of suffering characterized the Egyptian exile: torture, infanticide, enforced separation of husbands and wives, etc. In the very first of the Ten Commandments, G-d gives as His calling card: “I am the Lord your G-d, who took you out of the land of Egypt, out of the house of bondage.” (Exodus 20:2) Why the emphasis on slavery rather than the other afflictions? Hebrew has two words to describe work: avodah and malacha. Maimonides explains that malacha has a finished product as its climax. Avodah describes labour without any real purpose or accomplishment. The term for a slave-eved--is a derivative of this word. A slave works for no goal other than to satisfy his master.

The Talmud teaches that the location of the store cities which the Jewish slaves built was on marsh land. No sooner did they build a layer than it sank into the marsh. The greatest anguish of their labour was that it was purposeless. When G-d saved us from purposeless work, He opened our eyes to the horror of a life that has no sublime purpose. Therefore, G-d at Sinai introduced His

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commandments to us with the ultimate calling card: “I am the G-d who removed you from the ordeal of life without purpose or meaning. Now I will show you what life is for: to come close to Me by rectifying yourself through the commandments which follow.”

MiRaCLes TODaYby Rabbi Shraga Simmons

“And G-d brought us out of Egypt with a mighty hand and an outstretched arm and with awe and with signs and wonders.” (Deut. 26:8)

People often ask: “Why are there no miracles today? If I saw the signs and wonders of the Exodus, I too would believe.” The Talmud tells the story of a father who puts his son on his shoulders, and carries him day and night wherever he goes. At mealtime the father reaches up his hands and feeds the boy. Quietly and consistently, the father cares for his son’s every need. Then one day as they pass another traveller, the boy shouts out: “Hey, have you seen my father?” We are all prone to take G-d’s providence for granted. In truth, miracles abound in our lives. The only difference between the miracles of the Exodus and the miracles of our immune system is frequency. A one-time miracle elicits our awe. A repeated or constant miracle elicits a yawn. Sadly, the more constant G-d’s miracles, the more apt we are to ignore them. In the words of Oscar Wilde: “Niagara Falls is nice. But the real excitement would be to see it flowing backwards.”

Do we fully appreciate the miracle of trees breathing carbon dioxide so that we can breathe oxygen? Do we recognize the miracle of a one-celled zygote becoming a human being with brain, knees,

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eyelashes, and taste buds? Pesach teaches us to love G-d for the wonder of Niagara Falls flowing forward.

aFiKOMaNRabbi Mordechai Perlman

The Afikoman is hidden away during Yachatz (breaking of the Matzah) at the beginning of the Seder. Many families have the custom to allow the children to steal the Afikoman. If we are trying to teach our children about Torah, how can we teach them to steal?! The Afikoman represents the future redemption which is hidden from us. Matzah, which must be eaten only after eating an appetizer to make us hungry, represents a passion for truth. Eliyahu HaNavi, whom we symbolically welcome with a fifth cup of wine on Seder-night, “will return the heart of the parents to the children and the children to the parents.” The “gap” that prevents one generation from relating to a previous one is our biggest problems. When a generation takes the potential they have been given, and misappropriates it by not applying it to Torah which is the one thing that can help us bridge the gap between all past generations, they are stealing our future hope. We want our children to steal the Afikoman instead; they should crave the “quest” for Torah, represented by the matzah of the Afikoman, so that our final hidden redemption can be revealed.

6 QUiCK iNsigHTs FOR THe seDeR

1. TRUe FReeDOM is abOUT giViNg

The Seder begins with the declaration “הא לחמא עניא”, ha lachma anya, in which we invite anyone who does not have a Seder to join. Many commentators are puzzled as to why this seemingly purely

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ceremonious invitation is the introduction to the Seder. Surely we aren’t actually extending an invitation, since we say this declaration in the comfort of our homes where no one who is actually in need of a meal can hear us. So why is this “invitation” the introduction to the Pesach Seder?

Pesach is the holiday for celebrating freedom. True freedom requires a purpose. Freedom does not mean running around fulfilling your basest desires. On Pesach we begin with an invitation to others to partake in the meal as reminder that true freedom requires responsibility, namely, the responsibility to give. The greatest expression of freedom is the ability to give and to assist others. The Pesach meal begins with an invitation to those less fortunate ־ an important reminder of what true freedom entails.

There was once a man named Tommy, whose motto in life was “Tommy doesn’t give.” He was careful not to cause harm to others and would mind his own business, but he was insistent that he would never get involved in any philanthropic activities. Any time he was asked for a donation or request, he would simply respond, “Tommy doesn’t give.”

Tommy was once on a boating trip and as the water got more turbulent, he fell overboard. The captain on board reached out to pull Tommy back up. “Give me your hand,” he pleaded with Tommy.

The drowning man responded, “Tommy doesn’t give.”

Giving should not be viewed as a form of self-destruction; rather, true givers realize that the one who gives also receives. A truly free person looks at giving as a testament of independence rather than

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a frustrating burden.

2. WHY is THis NigHT DiFFeReNT?

In many homes with young children, parents and siblings may feel a little overwhelmed when a child comes back from school with a small tome of Torah ideas to say at the table. As the child lays out pages and pages of ideas from their teacher, parents silently sigh to themselves, “Do they really plan on reading all of that?”

Interestingly, Rav Kook explains that the whole point of the questions at the seder is not to find answers but rather to instil an excitement in a child for the question itself.

In fact, Rav Kook understands that the questions of מה נשתנה, mah nishtana, are not even for the standard child - they were created for the child who does not know how to ask. The Pesach Hagaddah designed questions even for those can’t ask in order to give each child the first-hand experience of questioning.

Unlike answers, questions demonstrate the vast potential and possibilities that lie within Jewish learning. On Pesach, we give each child a voice - not so much in order to facilitate the answers, but more to demonstrate the excitement and empowerment of questions.

3. LeaDeRsHiP is abOUT eMPOWeRiNg OTHeRs

Why isn’t Moshe mentioned at the Pesach Seder? The great Jewish leader who pleaded with Pharaoh for his people’s freedom, the leader who parted the sea when hope seemed lost, is nearly completely absent from the Pesach story. Why isn’t he directly mentioned? Was he not invited to the Seder?

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A chassid came to see his rabbi. “Rebbe, I had a dream that I was the leader of 300 chassidim. What should I do? Should I start my own chassidic sect?”

The rabbi replied: “Come back when three hundred chassidim have a dream that you are their leader”.

A great leader does not look for followers. The greatest wish of a true leader is to render himself superfluous. Leadership is not about demanding power from others, it is about empowering others.

A testament to the leadership of Moshe is his absence from the Seder. He embodied the Jewish people and the continued existence of the Jewish people is a testament to his success. As a leader there was no need to mention him or give him lavish praise. Our greatest tribute to his success as a leader is by following the example of his character.

4. MaKiNg iT PeRsONaL

You never get a second chance to make a first impression. That’s why people are so careful to put their best foot forward and really make a case for their relevance and importance when you first meet them.

G-d, however, chose to introduce Himself to the Jewish people in a very curious way. The Torah (Exodus 20:2) records that at Mount Sinai, G-d introduced Himself by saying, “I am the Lord your G-d, Who took you out of the Land of Egypt.”

Why didn’t G-d make a better introduction? Redemption from Egypt was great, but isn’t G-d’s role as the Creator of the entire universe a little more relevant and impressive?

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G-d, as always, knew better. While giving us the Torah at Mount Sinai, G-d revealed Himself as the G-d who “took you out of Egypt” and not the G-d who “created the world” in order to emphasize that Judaism is not about a cosmic deity, but rather it’s about a personal relationship.

Yes, G-d’s creation of the world is a crucial part of history, but the story of the Jewish people began with our redemption from Egypt.G-d’s introduction was a reminder that the most important part of our Judaism is making sure that it is personal. It’s important to know there is a G-d, but on Passover we emphasize that He is your G-d.

5. RaPiD TRaNsFORMaTiON aND gRaDUaL gROWTH

No one likes rushing their work in a desperate effort to meet a deadline, but the Jewish people at their first Pesach had to work against the clock.

As the Jewish people began preparing to leave Egypt, G-d specified that their Pesach offering should be done as quickly as possible (Exodus 12:11). Do it, but fast.

In later years, however, the Talmud (Pesachim 96a) points out that it was no longer necessary to make the Pesach offering in haste. Take your time, get it right.

Why didn’t G-d insist that future Pesach offerings should be prepared quickly, just as the original Pesach offering was prepared quickly? If all the later laws of the Pesach offering are based on the sacrifice they brought in Egypt, shouldn’t the element of speed have been preserved as well?

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Rav Tzadok HaKohen of Lublin explains that this distinction - the haste required for the first Pesach offering in Egypt, but not required for future years’ offerings - is a paradigm for how personal transformation unfolds.

Initially, when a person is inspired, they need to capitalize on their enthusiasm and act quickly. Our first Pesach was our initiation into spiritual life and that type of transformation requires a fast pace to build momentum.

Long-lasting growth, however, needs a second stage as well. After the initial burst of inspiration, a person needs to go through a more gradual and reflective process to ensure that their growth is healthy and sustainable. This is the type of transformation that we experience during Pesach of all future years. After experiencing the rapid initial transformation in Egypt, G-d reminds future generations that after the original burst of inspiration, growth must happen gradually.

6. THe UNiQUe TasTe OF eVeRY asPeCT OF JUDaisM

At the Pesach Seder, we highlight the “Hillel Sandwich,” which is a combination of matzah and maror (bitter vegetable) wrapped together in a questionably delicious sandwich.

Interestingly, the Talmud debates whether this sandwich is advisable, since the taste of the matzah might blunt the taste of the maror. According to some opinions in the Talmud, there is a principle that the taste of one mitzvah should not temper the taste of another. Why then did Hillel recommend this sandwich? Why wasn’t he concerned about this principle?

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Hillel, it seems, wanted the taste of matzah and maror to blend together. Matzah is the bread we baked during redemption, whereas maror represents the bitterness of exile. For Hillel, it was important to realise that sometimes the tastes of exile and redemption can happen simultaneously.

Of course, we pray for a complete redemption from all affliction, both public and private, but Hillel invented his sandwich as a poignant reminder that exile or redemption is not always a binary choice. We need to accept that some redemptions may have traces of tears and we need to be able to discover a sense of freedom even within our exile.

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PesaCH CaNDLe-LigHTiNg bLessiNgs

30 March & 6 april

ברוך אתה ד’ א-לקינו מלך העולם, אשר קדשנו במצותיו, וצונו להדליק נר של שבת ושל יום טוב.

Boruch ato Adonoy Elohaynu melech ho-olam, asher kid’shonu b’mitzvosov, v’tzivonu l’hadlik nayr shel Shabos v’shel Yom Tov.

Blessed are You, Hashem, our God, King of the universe, Who sanctified us with His commandments, and has commanded us to kindle the light of the Sabbath and of the Festival.

31 March & 5 april

ברוך אתה ד’ א-לקינו מלך העולם, אשר קדשנו במצותיו, וצונו להדליק נר של יום טוב.

Boruch ato Adonoy Elohaynu melech ho-olam, asher kid’shonu b’mitzvosov, v’tzivonu l’hadlik nayr shel Yom Tov.

Blessed are You, Hashem, our God, King of the universe, Who sanctified us with His commandments, and has commanded us to kindle the light of the Festival.

30, 31 March

ברוך אתה ד’ א-לקינו מלך העולם, שהחינו וקימנו והגיענו לזמן הזה.Boruch ato Adonoy Elohaynu melech ho-olam, shehecheyanu v’kiyemanu v’higiyanu lazman hazeh.

Blessed are you, Hashem, our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

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25 March - 14 April 2018

9 - 29 Nissan 5778

* Light Candles from a pre-existing flame

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ondayTuesday

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Chol Hamoed 3Day 4 of the Omer

Chol Hamoed 4Day 5 of the OmerErev Yom TovMake Eiruv TavshilinLight Candles from 5:43 pmMincha at 5:45 pmEvening Services at 6:00 pm

Shvii Shel PesachDay 6 of the OmerMorning Services at 9:00 amMincha at 12:40 pmLight Candles* before 5:42 pmEvening Services at 6:15 pm

Erev Pesach - Shacharit 8:00 amFast of the First BornEat Chametz until 10:12 amBurn Chametz before 11:12 amLight Candles before 5:50 pmEvening Services at 6:15 pmFirst Seder

Pesach 1Morning services at 9:00 amMincha at 12:45 pmEvening Services at 6:40 pmBegin Counting the OmerLight Candles* after 6:41 pmSecond Seder

Pesach 2Day 1 of the OmerMorning services at 9:00 amMincha at 12:45 pmYom Tov Ends 6:40 pmMa’ariv at 6:50 pm

Chol Hamoed 1Shacharit 8:00 amPublic Holiday - Day 2 of the Omer

Chol Hamoed 2Day 3 of the Omer

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Isru ChagDay 8 of the Omer

Day 9 of the Omer

Shmini Shel PesachDay 7 of the OmerMorning Services at 9:00 amYizkor Service at 10:30 amMincha at 4:45 pmSeudat Moshiach at 5:15 pmShabbat & Yom Tov End 6:34pm

Day 11 of the OmerDay 12 of the OmerHolocaust DayMemorial Service @

PHC 5:30 pm

Parshat SheminiShabbat MevarchimDay 14 of the OmerShabbat Ends 6:27pm

Day 10 of the OmerDay 13 of the OmerLight Candles before 5:35 pm

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Bedikat Chametz after dark

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Pesach guide 2018

Compiled by Rabbi Gidon FoxDesign, layout & typesetting by Rabbi Levi Medalie

Pretoria Hebrew Congregation

246 Schroder Street,Groenkloof,

Pretoria,0181

Tel: 012-460-7991Fax: 012-460-5911

Email: phcreception@lantic.netwww.phc.co.za