Pesach Sheini - It's never too late!

When you've missed the boat there's nothing you can do but wave to the passengers. If the train has already left the station, you might as well sit down and wait for the next one to arrive. There are many things in life that depend on being in the right place at the right time; if you're late, you've missed that opportunity forever.

Likewise, the Torah tells us that there are specific times for doing specific mitzvot. There is a proper time to put on tefilin, a proper time to light Shabbat candles, a proper time to eat matza, etc.

Thus, the Torah's narrative about Pesach Sheini - the "Second Passover" (which is always on the fourteenth of Iyar, a month after the first) expresses a very radical concept in Judaism.

Right before their Exodus from Egypt, G-d commanded the Jewish people to offer the Passover sacrifice on the fourteenthh of Nissan. One of the requirements was that a Jew had to be in a state of ritual purity. As a result, not everyone was permitted to bring an offering, and the Jews who were excluded felt terrible. "Why should we be left out?!" they demanded of Moses. They were so eager to observe the mitzvah that G-d relented, granting them another opportunity to bring an offering one month later, on the fourteenth of Iyar.

This story reveals the unfathomable depths of the Jewish soul and the infinite power of teshuva, repentance. It teaches us that every Jew is so intimately connected to G-d that when he makes a sincere and heartfelt demand, it "forces" G-d, so to speak, to open up new channels through which to send us His abundant blessings.

As the Previous Rebbe explained, the lesson of Pesach Sheini is that it is never too late to correct the past and return to G-d. It also emphasizes the power of a Jew's initiative. When a Jew cries out, from the depths of his soul and with a genuine desire to fulfill G-d's will, G-d listens to his plea and grants his request.

Ultimately, Pesach Sheini teaches us that we must never despair or give up, especially in bombarding G-d with our demand that He send us Moshiach immediately.
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It is customary to mark this day by eating matzah, shmurah matzah if possible.

Parsha Tazria - Metzora

In this week's Torah reading, we are given the laws of the various skin diseases [types of tzara'at, usually and incorrectly translated as "leprosy"] that can render a person spiritually impure. These specific diseases do not render an individual impure because of their physical contagiousness, but rather because their presence reflects some spiritual fault or contamination.
It is a Scriptural decree that the uncleanness of these lesions and their cleanness do not come about except by the pronouncement of a kohen. As it says He shall be brought to Aaron the priest or to one of his sons the priests.

Question: Since every priest is qualified to rule on tzarat, why is Aaron specified in addition to all the other priests?

The following answer is given: Aaron epitomized the love of people and the pursuit of peace.When he knew of a quarreling family or friends, he would work tirelessly to reconcile them. At times it would be necessary to conceal information or even deviate somewhat from the truth. He would tell each estranged friend of the other's deep regrets and desire to renew the friendship.

Tzaarat is caused through evil talk against a person. Often, a tale-bearer justifies his actions, claiming that he is actually performing a mitzvah by telling the truth and that he is motivated by love and concern. Thus, he rationalizes that he is causing no harm and indeed, the individual ultimately will rectify his ways.

Therefore, the Torah prescribes bringing the tzaarat-stricken individual to Aaron to learn the lesson that the greatest lover of peace did not accomplish it through evil talk. It is also a message to the sinner that G-d prefers the ways of Aaron, which bring peace, over the "truth" of the tale-bearer, which destroys families and relationships.


Candlelighting time for Los Angeles is 7:07pm

Parshat Metzora. Moshiach called a Leper.

This week's Torah portion of Metzora deals with the various types of leprosy and the purification procedure one had to undergo after suffering that affliction. However, on a deeper level, leprosy signifies something more than just a skin condition or disorder.

Surprisingly enough, Moshiach is often referred to as a leper. The Talmud calls Moshiach a leper, for "he suffers our burdens, and our maladies are his. He is therefore afflicted, stricken by G-d and tortured."

But, Moshiach is considered a leper only during the exile, before the Final Redemption takes place. Although Moshiach exists in every generation, his essence whole and unchanged, he is not yet in a revealed state. He must therefore suffer the pain of the Jewish nation and bear the burdens of exile together with them.

What is the nature of Moshiach's suffering? Leprosy, as pointed out by Chasidic philosophy, is a disease affecting only the "skin of his flesh." It is an illness which disfigures only the external layer, and does not involve internal organs. Leprosy therefore symbolizes a state in which a person's inner being remains unaffected, despite the outward manifestation of disease.

The leper represents a person whose inner self has already been purified and refined. All that remains is for the outermost shell to be cleansed. In Moshiach's case, this outer layer consists of the Jewish people's collective weaknesses.

This is the condition in which we find ourselves today, on the threshold of the Messianic era. Our afflictions are only external, for the essence of the Jewish people has been refined and cleansed by the long years of exile.

Together with us, Moshiach, too, impatiently awaits the day he will no longer suffer and G-d will bring the final Redemption, may it be speedily in our day!

Tongue - Good or Bad?

Rabban Gamliel was head of the Sanhedrin and a wise leader of the Jewish people. One day he instructed his attendant, Tovi, to go to the market saying only, "Tovi, please buy something good to eat."

Tovi thought for a few moments and then went to the butcher. He purchased a tongue, known to be a great delicacy. Returning to his employer, Tovi proudly showed him his purchase.

"Excellent!" said Rabban Gamliel. "Now, go back to the market and buy something which is not good to eat." Tovi was surprised at Rabbi Gamliel's unusual request, but he returned back to the marketplace. As he walked, he thought, "Why would my master desire that I buy bad food? There must be some purpose for his request. Perhaps he wants to teach his disciples something." Tovi's thoughts continued in this vein.

Tovi entered the butcher shop and ordered another tongue. Then he returned to his employer and showed him the purchase. Rabbi Gamliel asked, "When I asked you to buy something good to eat, you bought a tongue. But then, when I sent you out a second time to purchase something bad to eat, you returned with another tongue. Is a tongue good or bad?"

Tovi replied, "A tongue is both. For when the tongue is good, there is nothing better, but when it is bad, there is nothing worse. When people learn Torah or speak G-d's praises with their tongues, there is nothing more exalted in the world. When they express kindness to their fellow man and use their words to help one another, it is a very great thing. However, when they speak ill of one another, when they insult or hurt another with their words, they bring about great evil and the tongue is very bad."

Let us remember this every time we use our tongue.

11th of Nissan. Birthday of the Lubavitcher Rebbe. PARSHAS TZAV

In this week's Torah portion of Tzav it talks about the fire that was lit on the Altar. The kohanim (priests) would light a fire, and in turn, G-d would send His fire down from heaven to consume the sacrifices. This fire from G-d would only come if there was first the physical fire kindled by the kohanim.

Now, the fire from G-d is an unlimited force without any boundaries wheres the physical fire lit by the kohanim was limited. However, it is specifically through the kindling of THIS physical fire that would cause the fire from above to descend.

Every one of us has our own Sanctuary within, in which G-d desires to dwell. When we offer up to G-d our fire, our entire energy, we merit that G-d descends and gives us His fire-- an abundance of blessings and strength.

NEXT ONE MINUTE:

Today is the Birthday of the Lubavitcher Rebbe. The Rebbe was once asked to elaborate on the nature of his position. The Rebbe replied that he is a miner. Just as a miner digs into the depths of the earth and ultimately comes up with jewels and precious metals, so, too, the Rebbe teaches and empowers us to penetrate to the depths of our being and reveal the inner G-dliness dormant within our souls.
The Rebbe operated from a different perspective. What is significant is not what he or other people see or want in this world, but what G-d wants. Why did G-d create the world? A person ought to look beyond his own individual horizons and see a larger picture - a Divine picture. To aid us in this process, we connect with the Rebbe, study his teachings and follow his directives.

The world was created solely for Moshiach. Becoming more acquainted with G-d's purpose for creation will make us more capable of prodding that purpose into fulfillment and enabling the world to reach that desired state.

Let us utilize this auspicious day and give the Rebbe a birthday gift of making good resolutions to increase in the areas of Torah learning, prayer and good deeds..and hastening the day when we will finally live in a world that openly declares the name of G-d.

11th of Nissan. Birthday of the Lubavitcher Rebbe

Every person who has developed a relationship with the Rebbe has his own way of talking about the Rebbe. But every person also realizes that his viewpoint is but a limited one; there is something much greater about the Rebbe, something that he cannot possibly describe. Nevertheless, by seeing a variety of personal perspectives, it is possible to develop a heightened sensitivity to what that greater dimension is.

Rabbi Dr. Jonathan Sacks, Chief Rabbi of Great Britain and the British Commonwealth writes about his first encounter with the Rebbe:

As a young man, full of questions about faith, I had the privilege of meeting the greatest Jewish leader of my generation, the late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. Heir to the dynastic leadership of a relatively small group of Jewish mystics, he had escaped from Europe to New York during the Second World War and had turned the tattered remnants of his flock into a worldwide movement. Wherever I traveled, I heard tales of his extraordinary leadership, many verging on the miraculous. He was, I was told, one of the outstanding charismatic leaders of our time. He was certainly not charismatic in any conventional sense. Quiet, self-effacing, understated, one might hardly have noticed him had it not been for the reverence in which he was held by his disciples. That meeting, though, changed my life. He was a world-famous figure. I was an anonymous student from three thousand miles away. Yet, in his presence, I seemed to be the most important person in the world. He asked me about myself; he listened carefully; he challenged me to become a leader, something I had never contemplated before. Quickly it became clear to me that he believed in me more than I believed in myself.

There was no grandeur in his manner; neither was there any false modesty. He was serene, dignified, majestic; a man of transcending humility who gathered you into his embrace and taught you to look up.

Erev Pesach story with R' Levi Yitzchak Berditchever

Rabbi Levi Yitzchak of Berdichev spent his life acting as the self-appointed character witness for the Jewish people, engaging in a constant dialogue with G‑d, pointing out the unique qualities of every Jew he met.

It was the afternoon before Pesach, and Rabbi Levi Yitzchak was wandering through the streets of the Jewish quarter seeking out the local smugglers. From one he quietly asked for a quote on forbidden tobacco, from another he inquired about the availability of smuggled embroideries. And so on, no matter the merchandise he sought, everything was available for the right price.

However, when he started asking the smugglers to supply him with some bread or whiskey, (that is chometz) those very same businessmen who had previously proved so accommodating balked. "Rabbi," said one, "are you trying to insult me? The seder will be starting in just a few hours and no Jew would have even a speck of chametz left in his home or business."

Not one merchant was willing or able to come up with even a crumb of bread or an ounce of alcohol. The town had converted into a chametz-free zone.

Thrilled with the results of his failed quest, the Berdichever looked up to heaven and declared: "G‑d Almighty, look down with pride at Your people! The Czar has border guards and tax-commissioners dedicated to his commands. The police and the courts are devoted to tracking down and punishing smugglers and black-marketers, and yet, anything one could possibly want is available. Contrast this with the faith and loyalty of Your Jews. It has been over 3,000 years since you commanded us to observe Passover. No police, no guards, no courts and jails enforce this edict—and yet every Jew keeps Your laws to the utmost!

"Mi k'amcha Yisrael – Who is like Your nation, Israel?!"

Selling Chometz!!

We are commanded by the Torah that if a food contains even a trace of chametz, we don't eat it, we don't derive benefit from it, and we make sure not to have any of it in our possession for all the days of Passover.

What is Chametz? Chametz is any food product made from wheat, barley, rye, oats, spelt, or their derivatives, which has leavened (risen) or fermented. Our Sages have determined that flour from any of these five grains that comes in contact with water or moisture will leaven unless fully baked within eighteen minutes.

Therefore, any chametz that we did not dispose of (including chametz utensils that were not koshered for Passover), should be locked up and put away for the duration of the holiday and furthermore, must be sold to a non-Jew as prescribed in Halacha.

Since there are many legal intricacies involved in this sale, a rabbi acts as our agent both to sell the chametz to the non-Jew on the morning before Passover as well as to buy it back the evening after Passover ends.

Please consult with your Rabbi today and let him help you sell your Chametz on time!

To be certain that a product is Kosher for Passover, it must have rabbinical certification stating so. Otherwise, it is possible that it contains chametz ingredients, or traces of chametz if it was processed on the same equipment as chametz products. Thus, unless a product is certified "Kosher for Passover," we consider it chametz, and make sure not to have it in our possession on Passover.

Additionally, not all Matzot are fit for use on Passover! Matzah used all year round might be complete chametz! Only matzahs baked especially for Passover may be used on Passover.

Pesach - Season of Freedom/ Festival of Matzot

The festival of Passover is commonly referred to as the "Season of our Freedom" and also the "Festival of Matzot." These names relate to aspects of Passover that are for all times and in all places.

"Season of our Freedom" . A person may be enslaved to his own passions. True freedom from this kind of enslavement can be achieved only through Torah and Mitzvot.

"The "Festival of Matzot" consists of the obligation to eat Matzah and the prohibition of eating chametz, leavened products.

The obligation to eat Matzah is limited to a specific amount at a specified time - a quantity the size of an olive must be eaten on the first night of Passover. However, the prohibition against chametz knows different limits; the tiniest particle of chametz is forbidden throughout the holiday.

Leavened dough rises continually. Matzah is the very opposite of that - the dough is not permitted to rise at all.

Our Rabbis explain that chametz is symbolic of haughtiness and conceit - traits so harmful that they are at the root of all negative traits. This is one of the reasons why even the minutest amount of chametz is forbidden - haughtiness and conceit must be completely nullified.

Ridding ourselves of the traits represented by chametz and performing the mitzvah of eating Matzah enables us to overcome our faults. We are then able to free ourselves from spiritual exile, and enjoy this freedom throughout the year.

T'is the Season of Freedom and Festival of Matzot.

PESACH - Matza of Faith

Matzah, the unleavened bread, (the Bread of Faith) is the most prominent item at the Pesach Seder.
It is the "bread of poverty" that symbolizes our hardship under Egyptian slavery. It is also the "hasty bread" that did not have time to rise, reminiscent of the nature of our redemption -- the sudden, overwhelming change that the Almighty performed in our lives. At the stroke of midnight on Passover night, G-d instantaneously transformed a materially and morally impoverished clan of slaves into a free people -- into the nation chosen to be His "light unto the nations" and to play the central role in His purpose of creation.

We did not have the time to divest ourselves of our slave mentality and to comprehend the significance of the role for which we were being chosen. All we had was our faith in G-d -- a faith that had persevered throughout our long and harrowing exile.

It was this faith, that took us out of Egypt and set us on the road to Sinai.

Faith got us out of Egypt, but it could not get Egypt out of us. To become truly and inherently free we had to change from within, by means of a gradual process of internal growth and development.

So following the instant exodus of Passover, G-d embarked us on a regimen of self-refinement and transformation. Only at the end of a forty-nine-step process (which we re-experience each year with the 49-day Omer Count) did He enter into His covenant with us at Mount Sinai.

At Sinai, when we received the Torah, we had internalized the faith of the Exodus. We had attained an understanding and appreciation of our mission as G-d's holy nation.

Does Matza have a taste? Yes! It's the taste of faith, the taste of commitment, the taste of self-sacrifice.

Pesach - Mitzrayim - Meitzorim

"In every generation, a person is obligated to regard himself as if he personally left Egypt."

Though we may never have been in Egypt, nor experienced actual slavery, redemption can be real for us. Chassidus explains that Egypt is not only a geographical location but also a state of mind. In fact, the Hebrew name for Egypt, Mitzrayim, is almost identical to the word "meitzarim", which means limitations. In other words, our personal exodus from Egypt involves lifting ourselves out of our natural limitations.

Each of us possess a soul, a spark of G-d. And, like G-d Himself, this spark is infinite and unbounded. On the personal level, Egypt symbolizes those influences and forces which confine and limit our spiritual potential.

The nature of this personal "Egypt", limitation, varies according to one's character. A person's "Egypt" can be defined by anything that restricts his potential for advancement, (and/or) accepting his natural limitations as permanent. Leaving Egypt means leaping over all these barriers and constraints, and bringing our infinite spiritual potential to the surface.

When a person relives the Exodus and uncovers his essential G-dly nature, he develops a deeper connection with the Torah.

Experiencing a personal exodus from Egypt thus extends far beyond the time of the Pesach celebration and applies to every moment of our lives. When the Exodus is understood this way, every dimension of Jewish conduct and every mitzvah a person performs becomes a step out of Egypt and an expression of his inner G-dly potential.

And an opportunity to realize his true, liberated, self.

Diamonds not chicken fat.

The story is told of a man who traveled to a faraway land where diamonds of every shape color and size literally littered the streets. He filled his suitcases with them to capacity. He then dragged his precious suitcases to a restaurant where he ordered the most expensive meal.

He offered the waiter a huge diamond as payment. "What is this stone doing here??" The waiter snapped at the fellow. "These have no value here! Here we value chicken fat. And if you haven't enough chicken fat, you will have to wash dishes to work off your debt!"

The man thought it was a joke. But, as he was dragged to the kitchen, it becomes apparent that here is one place where diamonds are useless.

Time passed, the man worked hard and he finally had a collection of chicken fat. He was wealthy. It was time to return home.

As his yacht neared the dock, he saw his family waiting. "Yuck" they cried. "It smells like chicken fat!"

"Yes. The yacht is filled with chicken fat," he answered with proud delight. "We are rich!!"

"But where are the diamonds??" asked the wife, horrified. "You forgot the real purpose of your trip. You were supposed to collect diamonds, not chicken fat! Do you have even one diamond with you??!"

He rummaged through his bags. And indeed he found one tiny diamond.

With that one small diamond, he managed to pay off all the debts his family incurred during his absence.

The story is a parable for the descent of the soul into the body. When the soul comes into the world, it is told, "Be righteous and do not be wicked"--follow G-d's commandments, for they are as precious as diamonds. Collect them, cherish them. Garner as many as you can during your short stay.

But often, the soul gets confused. It forgets its mission and its promise. The soul begins to collect "chicken fat," it gets involved in the mundane pursuits of this world, all the while thinking the chicken fat is what has true and lasting value.

But finally, the day comes when the soul returns from its journey. In the Heavenly Court, it is asked, "Have you a few precious diamonds, some mitzvot to show for your years on earth?"

Ashamedly, the soul searches until it finds a few things: a kind word; a prayer; some charity he gave, a blessing he recited; a Torah class attended.

And oh, how the soul wishes that it would have remembered its purpose and the reason for its descent.