Operation Zero Chametz
Passover
is a holiday that mandates our complete involvement, not just during
its eight days but for weeks before. Aside from the regular holiday
obligations, we are also commanded (Exodus 13:3–7): “No leaven shall be
eaten . . . For seven days you shall eat unleavened bread . . . and no
leaven shall be seen of yours [in your possession].”
We accomplish this by cleaning and inspecting our homes well before Passover, and gradually eliminating chametz from every room and crevice. This intensive cleaning takes place in Jewish homes throughout the world. What Is Chametz (Chometz)?
Chametz
is any food product made from wheat, barley, rye, oats, spelt, or their
derivatives, which has leavened (risen). 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. As we
are commanded by the Torah, 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.
To be
certain that a product is kosher for Passover, it must have rabbinical
certification. 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.
Note: Matzah used all year round might be pure chametz, and not for Passover use. Only matzahs baked especially for Passover may be used on Passover. Kitniyot
What Are Kitniyot?
Kitniyot (קִטְנִיּוֹת, also pronounced kitniyos)
are a class of foods that many Ashkenazim and some Sefardim do not eat
on Passover since they may be conflated with bread or other chametz products, which may not be eaten on the holiday. In addition to legumes, this prohibition includes rice, beans and corn.
Why Are Kitniyot Avoided?
The medieval Jewish sages placed a ban on eating legumes on Passover because they are similar in texture to chametz—even
bread can be made out of their flour—so people might assume that if,
for example, cornbread can be eaten on Passover, wheat or rye bread can
be eaten too.
Who and What Are Included?
This injunction was unanimously accepted by Ashkenazic Jews; many Sephardic Jews, however, continue to eat kitniyot on Passover. If you are Sephardic, speak to your rabbi to determine your family and community tradition.
The prohibition is only with regards to consumption of kitniyot; there is no obligation, however, to destroy or sell kitniyot products before Passover. Getting Rid of Chametz (Chometz)
Search and Destroy
Any area where one can reasonably suspect that chametz might have
been brought throughout the year must be thoroughly cleaned. This
includes the home, office, cars, garage, etc. Check carefully to ensure
that no crumb is left behind: check and clean desks, drawers, closets,
clothing pockets (especially the children’s), pocketbooks, briefcases
and attache cases, beds, dining and living room furniture, bookcases,
etc.
If You Can’t Destroy it, Sell It
Chametz that you don’t want to destroy, and utensils used
throughout the year (and not koshered for Passover), should be stored in
closets or rooms which will be sealed for the duration of Passover. The
chametz should be sold to a non-Jew through a rabbi. Click here to sell your chametz online. Preparing the Kitchen
Every
part of our homes is cleaned for Passover, but we pay special attention
to the kitchen, because (a) that’s where most of our chametz hangs out during the year, and (b) we will be using our kitchens to prepare our Passover food.
Dishes and Utensils
Today, most Passover-savvy homes have a special set of dishes,
silverware, pots, pans and other utensils for Passover use only. If
necessary, certain year-round utensils can be used—provided they are
koshered for Passover. This gets rather complex—you’ll need to consult a
competent rabbi about your particular utensils, but you can click here for the basic koshering procedures.
Stove
Thoroughly clean and scour every part of the stove. Heat the oven to the
highest temperature possible for 1–2 hours. Heat the grates and the
iron parts of the stove (and the elements, if electric) until they are
red-hot. It is suggested that the oven and the stove top should be
covered with aluminum foil afterwards for the duration of Passover.
Microwave Ovens
Clean the oven thoroughly. Fill a completely clean container, that was
not used for 24 hours, with water. Turn on the microwave and let it
steam heavily. Turn it off and wipe out the inside.
To use
the microwave during Passover, use a flat, thick, microwave-safe object
as a separation between the bottom of the oven and the cooking dish.
When cooking or warming, the food should be covered on all sides.
Sink
For 24 hours before koshering the sink, do not pour hot water from chametz
pots into it. Meticulously clean the sink, boil water in a clean pot
which was not used for 24 hours, and pour three times onto every part of
the sink, including the drain stopper. Then line the sink with foil or
liner.
Refrigerator, Freezer, Cupboards, Closets, Tables, and Counters
Thoroughly clean and scrub them to remove any crumbs and residue.
Afterwards, place a heavy covering over those surfaces that come into
contact with hot food or utensils.
Tablecloths and Napkins
Launder without starch.
Cars, Garages, etc.
Vacuum your car or van; thoroughly clean your basement, garage, or any
property you own. Special care should be taken with items you will be
using, or rooms you will be accessing, during Passover. Passover Shopping
While
shopping for Passover we must be careful that the foods we buy are not
only kosher, but are also kosher for Passover—that is, chametz-free.
Starting “From Scratch”
All
fruits and vegetables, as well as all kosher cuts of meat and kosher
fish, are kosher for Passover, provided they have been prepared in
accordance with Jewish law and have not come into contact with chametz or chametz utensils.
The
prevailing custom in Ashkenazi communities is that on Passover we do not
eat rice, millet, corn, mustard, legumes (beans, etc.) or food made
from any of these.
Commercially Prepared Products
Today
there are many kosher-for-Passover packaged foods available. However,
care must be used to purchase only those packaged foods that have
reliable rabbinical supervision which is valid for Passover.
Obviously, all leavened foods made from—or that contain among their ingredients—wheat, barley, rye, oats, or spelt are actual chametz and are prohibited on Passover. Examples are bread, cake, cereal, spaghetti, beer and whiskey.
Check That Medicine Cabinet!
Many medicines, sprays, and cosmetics contain chametz. Consult a competent rabbi as to which ones may be used on Passover. The same applies to pet food.
Click here to to purchase your Passover essentials from our store. The Passover Calendar—5785
Please
note: 5785 (2025) is one of the relatively rare years when the day
before Passover falls on Shabbat. Please pay close attention to the
following schedule, because many details are different than other years.
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| Thursday |
April 10 – 12 Nissan
Fast of
the Firstborn. Since one is prohibited to fast on Shabbat (this year,
the day before Passover), the fast is held on Thursday. All firstborn
males are required to fast. To be exempt from fasting, one can
participate in a meal marking the fulfillment of a mitzvah; such a meal
is generally held in the synagogue after morning prayers on this day.
Did you remember to sell your chametz? Your local Chabad rabbi can help, or complete an online “Authorization for the Sale of Chametz” form by clicking here.
Search for the chametz after dark (click here for the exact time). Recite the blessing prior to the search, and the nullification of the chametz (Kol Chamira) following the search. Click here for more information on the search and removal of chametz.
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| Friday |
April 11—13 Nissan
Have you sold your chametz? Final call! Your local Chabad rabbi can help, or complete an online “Authorization for the Sale of Chametz” form by clicking here.
Burn your remaining (unsold) chametz before the beginning of the sixth seasonal hour (click here
for the exact time). Leave behind challah loaves or rolls to be eaten
during tonight's and tomorrow morning's Shabbat meals. Though it isn’t
forbidden to eat chametz until the end of the fourth seasonal hour tomorrow morning, since it is impossible to destroy chametz on Shabbat – the chametz must be destroyed today.
This year, when burning the chametz, we do not recite the passage wherein we declare all chametz in our possession to be null and void. Instead this passage is recited tomorrow morning. (The Yehi Ratzon, however, is recited while burning the chametz.)
The
Seder plate items and the Seder dinner food should be prepared today,
the food can be warmed up after Shabbat has ended, using a flame that
has been lit from the onset of the holiday. We suggest lighting a 24 or
48 hour yahrtzeit candle before Shabbat candle lighting to be used to
light candles or a gas flame on the holiday.
Both
Shabbat meals should be completely kosher for Passover with the
exception of two ounces of bread per person per meal. (It is forbidden
to eat matzah on the day before Passover.)
Light Shabbat candles, reciting blessing 1. Click here for the blessings, and here for local candle lighting times.
The challah is carefully consumed over a paper napkin or tissue. Afterwards, the paper, together with any remaining chametz crumbs, is flushed down the toilet. Extra care should be taken that no chametz crumbs should fall on the floor.
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| Shabbat |
April 12—14 Nissan
Day before Passover, Shabbat Hagadol
Morning service.
Torah reading: Leviticus 6:1–8:36.
Haftorah: Malachi 3:4–24.
Services
are recited early in the morning in order to allow enough time to start
the Shabbat meal and eat the challah before the end of the fourth
seasonal hour (click here for the exact time).
Festive
lunch meal. Once again, the challah is carefully consumed over a paper
napkin or tissue. Afterwards, the paper, together with any remaining chametz crumbs, is flushed down the toilet. Extra care should be taken that no chametz crumbs should fall on the floor. After the fourth seasonal hour, it is forbidden to consume any chametz.
During the fifth seasonal hour of the morning (click here for the exact time) the nullification of the chametz (Kol Chamira) -- the one normally recited while burning the chametz -- is recited.
It is customary to recite “The Order of the
Passover Offering” after the afternoon Minchah prayers. Since it is
"Shabbat Hagadol," a large section of the Haggadah is traditionally read
after Minchah, too.
According to Chabad custom, complete Hallel is recited during Maariv evening prayers. Recite the Holiday Amidah.
After dark
you may start preparing for the Seder, whether it's warming up food or
setting the table. Light candles for the first day of Passover, using an
existing flame, and recite blessings 2 & 4. Click here for the blessings, and here for local candle-lighting times.
First Seder: The Seder contains the observance of many biblical and rabbinical mitzvot, including: eating matzah, eating maror
(bitter herbs), drinking four cups of wine, relating the story of the
Exodus to our children, reclining as a symbol of freedom, etc. (Click here for a How-To Seder guide.)
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| Sunday |
April 13—15 Nissan
1st day of Passover-Yom Tov
Morning service. Full Hallel is recited. Two Torah scrolls are taken out of the ark.
Torah reading: Exodus 12:21–51 and Numbers 28:16–25. Haftorah: Joshua 3:5–7, 5:2–6:1, 6:27.
Recite
the Holiday Amidah and Musaf. We start saying the prayer for dew during
the Musaf prayer. The priests bless the congregation with the priestly blessing during the Musaf prayer.
Festive lunch meal. “Yaaleh Veyavo” is said during the Grace After Meals.
Complete Hallel is recited during Maariv evening prayers, followed by the “Counting of the Omer.”
We count the 1st day of the Omer. The counting of the Omer is recited
during each of the next forty-nine days, leading up to the holiday of
Shavuot on the fiftieth day. The 49 days embody the 49 steps of
self-improvement — beginning with the departure from our “personal”
Egypt, until our arrival at Mount Sinai, when we are ready to accept the
wisdom of the Torah.
After dark
you may start preparing for the Seder, whether it's warming up food or
setting the table. Light candles for the 2nd day of Passover after dark,
using an existing flame, and recite blessings 2 & 4. Click here for the blessings, and here for local candle lighting times.
Second Seder:
The Seder contains the observance of many Biblical and Rabbinic
Mitzvot, including: eating Matzah, eating Marror (bitter herbs),
drinking four cups of wine, relating the story of the Exodus to our
children, reclining as a symbol of freedom, etc. (Click here for a How-To Seder guide.)
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| Monday |
April 14—16 Nissan
2nd day of Passover-Yom Tov
Morning service.
Recite
the Holiday Amidah and Musaf. Hallel is recited. Two Torah scrolls are
taken out of the ark. Torah reading: Leviticus 22:26–23:44 and Numbers
28:16–25. Haftorah: II Kings 23:1–9, 21–25. The Musaf Amidah is recited.
Evening prayers. Atah Chonantanu is added in the Amidah. Following the Amidah, count the 2nd day of the Omer.
Festive lunch meal. “Yaaleh Veyavo” is said during the Grace After Meals.
After nightfall, perform the Havdalah ceremony, omitting the blessings on the spices and on the candle flame.
Nightfall
marks the beginning of Passover’s intermediate days. Between the first
two and the last two days of Passover, we may resume much (not all) of
our regular, workday activities; but, of course, we continue to eat
Kosher for Passover foods exclusively. It is customary to drink a glass
of wine or grape juice each day, in celebration of the festival.
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| Tuesday |
April 15—17 Nissan
3rd day of Passover
1st day of Chol Hamoed (intermediate days)
Morning service: In many communities, throughout the intermediate days of Passover, tefillin are not worn.
Half-Hallel
is recited. Two Torah scrolls are taken out of the ark. Torah reading:
Exodus 13:1–16 and Numbers 28:19–25. The holiday Musaf Amidah is
recited. During all of the intermediate days, “Yaaleh Veyavo” is
inserted during all prayers and in the Grace After Meals.
The intermediate days are observed with limited work restrictions.
After nightfall, count the 3rd day of the Omer.
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| Wednesday |
April 16—18 Nissan
4th day of Passover
2nd day of Chol Hamoed (intermediate days)
Torah reading: Exodus 22:24 - 23:19 and Numbers 28:19–25.
Morning
service: In many communities, throughout the intermediate days of
Passover, tefillin are not worn. Half-Hallel is recited. Two Torah
scrolls are taken out of the ark. The holiday Musaf Amidah is recited.
“Yaaleh Veyavo” is added during all prayers and in the Grace After
Meals.
The intermediate days are observed with limited work restrictions.
After nightfall and evening prayers, count the 4th day of the Omer.
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| Thursday |
April 17—19 Nissan
5th day of Passover
3rd day of Chol Hamoed (intermediate days) Torah reading: Exodus 34:1-26 and Numbers 28:19–25.
Morning service: In many communities, throughout the intermediate days of Passover, tefillin are not worn.
Half-Hallel
is recited. Two Torah scrolls are taken out of the ark. Torah reading:
Numbers 9:1-14 and Numbers 28:19–25. The Holiday Musaf Amidah is
recited. During all of the Intermediate Days, “Yaaleh Veyavo” is added
during all prayers and in the Grace After Meals.
After nightfall, count the 5th day of the Omer.
The Intermediate Days are observed with limited work restrictions.
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| Friday |
April 18—20 Nissan
6th day of Passover-Yom Tov
4th day of Chol Hamoed (intermediate days)
Morning service: In many communities, throughout the intermediate days of Passover, tefillin are not worn.
Half
Hallel is recited. Two Torah scrolls are taken out of the ark. Torah
reading: Numbers 9:1–14 and Numbers 28:19–25. The Holiday Musaf Amidah
is recited. During all of the Intermediate Days, Yaaleh Veyavo is added
during all prayers and in the Grace After Meals.
The Intermediate Days are observed with limited work restriction.
Light candles for the 7th day of Passover, and recite blessing 3. Click here for the blessing, and here for local candle lighting times.
Evening
prayers, including an abbreviated Kabbalat Shabbat, recite the Holiday
Amidah with Shabbat insertions. After the Amidah, count the 6th day of
the Omer.
It is
customary in many communities to remain awake all night, studying Torah,
in commemoration of the great miracle of the Splitting of the Sea,
which occurred on the 7th day of Passover.
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| Shabbat |
April 19 – 21 Nissan
7th day of Passover — Shevi'i Shel Pesach
Morning service. Half Hallel is recited. Two Torah scrolls are taken out of the ark.
Torah reading: Exodus 13:17–15:26 and Numbers 28:19–25.
Haftarah: II Samuel 22:1–51.
The Priests bless the congregation with the Priestly Blessing during the Musaf prayer.
Festive lunch meal. “Yaaleh Veyavo” is added in the Grace After Meals.
Evening prayers. After the Amidah, count the 7th day of the Omer.
Light candles for the 8th day of Passover after dark, using an existing flame, and recite blessing 2. Click here for the blessing, and here for local candle lighting times.
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| Sunday |
April 20 —22 Nissan Final Day of Passover — Acharon Shel Pesach
Morning service. Half Hallel is recited. Two Torah scrolls are taken out of the ark.
Torah reading: Deuteronomy 15:19–16:17 and Numbers 28:19–25.
Haftarah: Isaiah 10:32–12:6.
The Yizkor memorial service is recited following the Torah reading.
The Priests bless the congregation with the Priestly Blessing during the Musaf prayer.
Festive lunch meal. “Yaaleh Veyavo” is added in the Grace After Meals.
On this
final day of Passover we strive for the highest level of freedom, and
focus on the Final Redemption. Following the Baal Shem Tov’s custom, we
end Passover with “Moshiach’s Feast” — a festive meal complete with
matzah and four cups of wine, during which we celebrate the imminent
arrival of the Messiah. The feast begins before sunset and continues
until after nightfall.
Evening prayers, the weekday Amidah is recited. After the Amidah, count the 8th day of the Omer.
After nightfall, perform the Havdalah ceremony, omitting the blessings on the spices and on the candle flame.
Nightfall is the official end of Passover (for the exact time, click here). Wait an hour to give the rabbi enough time to buy back your chametz before eating it.
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| Monday |
April 21—23 Nissan
The day following the holiday is known as Isru Chag. It is forbidden to fast on this day.
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When Erev Pesach Is Shabbat
Approximately once every nine years, Passover
begins on Saturday night. This means that erev
Pesach, the day before Passover, coincides with Shabbat, bringing with it a
number of unique laws and guidelines. Let’s address them chronologically.
Fast of the Firstborn
It is an ancient tradition for the firstborns
to fast on the day before Passover. Since we (generally) do not fast on
Shabbat, which is a day of feasting, or on Friday which may interfere with our
Shabbat joy, this fast is observed on Thursday, 12 Nissan. The widespread
custom is for firstborns to participate in a siyum or another celebratory event that overrides the fast and
allows them to eat for the remainder of the day. This, too, is done on
Thursday.
More About Fast
of the Firstborn
Search for Chametz
On the night before Passover we search for chametz (which we are forbidden to own
or eat on Passover) by candlelight. Since this cannot be done on Friday night,
which is Shabbat, we do it after nightfall on Thursday.
How to Search
Destroying Chametz
The last bits of chametz must
be burned the day before Passover, before the fifth halachic hour of
the day. Since this cannot be done on Shabbat, the burning of the
chametz takes place at the same time on Friday, even though we keep just
enough
chametz to eat at the Friday night and Shabbat morning meals.
Burning the
Chametz
The Sale of Chametz
All chametz that we wish to save for use after
Passover must be sold to a non-Jew and then repurchased after the holiday has
passed. This sale typically takes place on the morning before Passover. Since
buying and selling are forbidden on Shabbat, the sale is transacted (by the
community rabbi on behalf of his community) on Friday.
Sell Your
Chametz Online
Eating Chametz on Shabbat
Since the house cannot be cleaned on Shabbat,
all the cleaning must be finished on Friday. Yet it is a mitzvah to eat bread
at the Friday night and Shabbat morning meals.
It is also forbidden to eat matzah at this
time, in order that we enjoy it on Passover eve with gusto. (It is possible to
eat kosher-for-Passover egg matzah, since one may not use this matzah for the
seder. According to Ashkenazi custom, all healthy people must finish eating egg
matzah before the latest time to eat chametz, like bread. For more on this, see
Is Egg Matzah Kosher for Passover?)
In practice, we retain a small quantity of
chametz, carefully kept away from our food and utensils, all of which are
strictly kosher for Passover by this time.
On Shabbat morning, services
are held early so that the Shabbat meal, which requires two challah loaves
(which are chametz), can be concluded before the deadline.
On a practical note, it is advisable
to prepare small rolls, one per meal for each participant, which can be
distributed and eaten without the use of a knife.
Make sure that you eat all the
chametz that has been left for Shabbat before the deadline (which you can calculate here), as chametz cannot
be sold, burned, or taken out to the street on Shabbat. Any remaining challah
pieces and crumbs should be flushed down the toilet. At this point, we say the
second Kol Chamira declaration, disowning any leftover chametz.
Shabbat Hagadol
The Shabbat before Passover is known as Shabbat Hagadol,
“the Great Shabbat” (read why this is so). It is the Chabad custom
to only read the special Shabbat Hagadol Haftarah
in years like this, when
Shabbat Hagadol is the day before Passover.
Like every Shabbat Hagadol, after the Minchah
services on Shabbat afternoon, it is customary to read a selection of texts
from the Haggadah, beginning from the words, avadim hayinu, “We were slaves…”
Print a
Haggadah Here
Preparing for the Seder
Shabbat is a day of rest, and we may not start
preparing on Shabbat for after Shabbat. As such, setting the
table, cooking, and preparing can only be done once night has fallen on
Saturday night. Before these tasks may be commenced, one should say bah-rookh hah-mahv-deel bayn koh-desh
leh-koh-desh, “Blessed is He Who divides between the sacred (Shabbat) and
the sacred (holiday).” (The full Havdalah will be rolled into the holiday Kiddush, as described here and outlined in your Haggadah.)
Even though cooking is allowed on yom tov (with certain caveats), it is
forbidden to kindle a fire from scratch. So if you wish to have your oven
and/or stove on over yom tov, be sure
to make sure the fire is on before Shabbat, even though no cooking is allowed
on Shabbat itself.
How to Prepare
the Seder Items Candle-Lighting Blessings
Note: Please refer to our Holiday Calendar to determine which blessings are recited on which holiday and Shabbat nights.
1. The Blessing for Friday-Night Shabbat Candles
Bah-rookh ah-tah ah-doh-noi eh-loh-hay-noo meh-lekh hah-oh-lahm ah-sher
ki-deh-shah-noo beh-mitz-voh-tahv veh-tzee-vah-noo leh-hahd-lik nayr
shehl shah-baht koh-dehsh.
בָּרוּךְ אַתָּה אֲ-דֹנָי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ
בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת קֹדֶשׁ
Blessed
are You, L‑rd our G‑d, King of the universe, who has sanctified us with
His commandments, and commanded us to kindle the light of the holy
Shabbat.
2. The Blessing for Holiday Candles
Bah-rookh ah-tah ah-doh-noi eh-loh-hay-noo meh-lekh hah-oh-lahm ah-sher
ki-deh-shah-noo beh-mitz-voh-tahv veh-tzee-vah-noo leh-hahd-lik nayr
shehl yohm tohv.
בָּרוּךְ אַתָּה אֲ-דֹנָי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל יוֹם טוֹב
Blessed
are You, L‑rd our G‑d, King of the universe, who has sanctified us with
His commandments, and commanded us to kindle the Yom Tov light.
3. The Blessing for Shabbat/Holiday Candles
Bah-rookh ah-tah ah-doh-noi eh-loh-hay-noo meh-lekh hah-oh-lahm ah-sher
ki-deh-shah-noo beh-mitz-voh-tahv veh-tzee-vah-noo leh-hahd-lik nayr
shehl shah-baht veh-shehl yohm tohv.
בָּרוּךְ אַתָּה אֲ-דֹנָי- אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר
קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת וְשֶׁל
יוֹם טוֹב
Blessed
are You, L‑rd our G‑d, King of the universe, who has sanctified us with
His commandments, and commanded us to kindle the Shabbat and Yom Tov
light.
4. Additional Blessing for Holiday Candles (Except for the Final Days of Passover)
Bah-rookh ah-tah ah-doh-noi eh-loh-hay-noo meh-lekh hah-oh-lahm
sheh-heh-kheh-yah-noo veh-kee-yi-mah-noo ve-hig-ee-yah-noo liz-mahn
hah-zeh.
בָּרוּךְ אַתָּה אֲ-דֹנָי אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לִזְמַן הַזֶּה
Blessed
are You, L‑rd our G‑d, King of the universe, who has granted us life,
sustained us, and enabled us to reach this occasion. The Seder Ingredients
Matzah, the “Food of Faith”
When our forefathers left Egypt, they were in such a hurry that there
was no time to wait for the dough to rise. They therefore ate matzah,
unleavened bread. With only this food (but with great faith), our
ancestors relied on the Almighty to provide sustenance for the entire
Jewish nation—men, women and children. Each year, to remember this, we
eat matzah on the first two nights of Pesach, thereby fulfilling the
Torah’s commandment, “Matzot shall you eat . . .”
The Humblest of Foods
Matzah symbolizes faith. In contrast to leavened bread, matzah is not
enriched with oil, honey or other substances. It consists only of flour
and water, and is not allowed to rise. Similarly, the only “ingredients”
for faith are humility and submission to G‑d, which come from
recognizing our “nothingness” when compared with the infinite wisdom of
the Creator.
One of the holiday’s primary obligations is to eat matzah during the Seder. It is strongly recommended to use shmurah matzah to fulfill this commandment.
Matzah is eaten three times during the Seder:
- After telling the story of the Exodus from Egypt (Maggid), washing our hands for bread (Rachtzah) and reciting the blessings (Motzi Matzah), 1¾ ounces of matzah are eaten.
- For the sandwich (Korech), ¾ of an ounce of matzah is eaten.
- For the afikoman at the end of the meal (Tzafun), a minimum of ¾ of an ounce (and ideally 1½ ounces) of matzah are eaten.
In each instance, the matzah should be eaten within 4 minutes.
How much is one ounce of Matzah?
Half a piece of shmurah matzah is generally one ounce.
If
store-bought matzot are used, the weight of the box of matzot divided by
the number of pieces shows how much matzah is the equivalent of one
ounce. Shmurah Matzah
Shmurah means “watched,” and it is an apt
description of this matzah, the ingredients of which (the flour and
water) are watched from the moment of harvesting and drawing.
The day chosen for the harvesting of the wheat is a
clear, dry day. The moment it is harvested, the wheat is inspected to
ensure that there is absolutely no moisture. From then on, careful watch
is kept upon the grains as they are transported to the mill. The mill
is meticulously inspected by rabbis and supervision professionals to
ensure that every piece of equipment is absolutely clean and dry. After
the wheat is milled, the flour is again guarded in its transportation to
the bakery. Thus, from the moment of harvesting through the actual
baking of the matzah, the flour is carefully watched to ensure against
any contact with water.
The water, too, is carefully guarded to prevent any
contact with wheat or other grain. It is drawn the night before the
baking, and kept pure until the moment it is mixed with the flour to
bake the shmurah matzah.
Also in the bakery itself, shmurah matzot are
under strict supervision to avoid any possibility of leavening during
the baking process. This intensive process and careful guarding gives
the shmurah matzah an added infusion of faith and sanctity—in
fact, as the matzah is being made, all those involved constantly repeat,
“L’shem matzot mitzvah”—“We are doing this for the sake of the mitzvah
of matzah.”
Shmurah matzot are round, kneaded and shaped by
hand, and are similar to the matzot that were baked by the Children of
Israel as they left Egypt. It is thus fitting to use shmurah matzah on each of the two Seder nights for the matzot of the Seder plate.
Click to order your own shmurah matzah. Passover Wine
For each of the four cups at the Seder, it is preferable
to use undiluted wine. However, if needed, the wine may be diluted with
grape juice. (One who cannot drink wine may use grape juice alone.)
One drinks a cup of wine four times during the Seder:
- At the conclusion of kiddush.
- After telling the story of the Exodus from Egypt, before eating the matzah of Motzi Matzah.
- At the conclusion of the Grace After Meals.
- After reciting the Hallel.
It is preferable to drink the entire cup each time. However, it is sufficient to drink only the majority of each cup.
How large a cup should be used? One that contains at least 3½ fluid ounces. Passover Seder Plate
The Seder Plate (Ka'arah) includes most of the ingredients that go
into the making of the Seder. Its three matzahs and the six other items are
arranged in a formation dictated by their mystical significance and relationship
vis-a-vis each other.
Here's how you set it up:
On top of a large plate, tray or cloth place three whole
matzahs, one on top
of the other. It's best to use round, hand-baked shmurah matzah.
Cover the matzahs with a
cloth or tray. On top, position the following six items as pictured above right:
1) "Zeroa" -- a roasted chicken bone with most of the meat removed. This
will represent the Passover offering. It will not be eaten.
2) "Beitzah" -- a hard-boiled egg, representing the festival offering.
3)
"Maror" -- grated horseradish (just the horseradish -- not the red stuff
that has vinegar and beets added) and/or romaine lettuce, for use as
the "bitter herbs."
4) "Charoset" -- a paste made of apples, pears, nuts and wine. We'll be
dipping the bitter herbs in this.
5) "Karpas" -- a bit of vegetable, such an onion or potato.
6) "Chazeret" -- more bitter herbs, for use in the matzah-maror sandwich.
We'll also need a wine cup or goblet for each participant, and plenty of wine (four cups each).
And a dish of salt water (in which to dip the Karpas).
Ok, we're ready to start our 15-step Seder. We'll talk more about the function and significance of these items as we proceed.
The 15 Steps of the Passover Seder
Click here for a more detailed Seder tutorial, and here for a spiritual guide to the Seder.
In Our Forefathers’ Footsteps
At the
Seder, every person should see himself as if he were going out of Egypt.
Beginning with our Patriarchs, Abraham, Isaac and Jacob, we recount the
Jewish people’s descent into Egypt and recall their suffering and
persecution. We are with them as G‑d sends the Ten Plagues to punish
Pharaoh and his nation, and follow along as they leave Egypt and cross
the Sea of Reeds. We witness the miraculous hand of G‑d as the waters
part to allow the Israelites to pass, then return to inundate the
Egyptian legions.
Kadesh—the Benediction
The Seder service begins with the recitation of kiddush,
proclaiming the holiness of the holiday. This is done over a cup of
wine, the first of the four cups we will drink (while reclining) at the
Seder.
The Four Cups of Wine
Why
four cups? The Torah uses four expressions of freedom or deliverance in
connection with our liberation from Egypt (see Exodus 6:6–7). Also, the
Children of Israel had four great merits even while in exile: (1) They
did not change their Hebrew names; (2) they continued to speak their own
language, Hebrew; (3) they remained highly moral; (4) they remained
loyal to one another.
Wine is used because it is a symbol of joy and happiness.
Why We Recline
When
drinking the four cups and eating the matzah, we lean on our left side
to accentuate the fact that we are free people. In ancient times only
free people had the luxury of reclining while eating.
Urchatz—Purification
We wash our hands in the usual, ritually prescribed manner as is done before a meal, but without the customary blessing.
The
next step in the Seder, Karpas, requires dipping food into water, which
in turn mandates, according to Jewish law, that either the food be eaten
with a utensil or that one’s hands be purified by washing. On the Seder
eve we choose the less common observance to arouse the child’s
curiosity.
Karpas—the “Appetizer”
A small piece of onion or boiled potato is dipped into saltwater and eaten (after reciting the blessing over vegetables).
Dipping the karpas in saltwater is an act of pleasure and freedom, which further arouses the child’s curiosity.
The Hebrew word karpas, when read backwards, alludes to the backbreaking labor performed by the 600,000 Jews in Egypt. [Samech has the numerical equivalent of 60 (representing 60 times 10,000), while the last three Hebrew letters spell perech, hard work.]
The saltwater represents the tears of our ancestors in Egypt.
Yachatz—Breaking the Matzah
The middle matzah on the Seder plate is broken in two. The larger part is put aside for later use as the afikoman.
This unusual action not only attracts the child’s attention once again,
but also recalls G‑d’s splitting of the Sea of Reeds to allow 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, who by now is
bursting with curiosity, asks the time-honored question: “Mah nishtanah ha-lailah hazeh mikol ha-leilot?
Why is this night different from all other nights?” Why only matzah?
Why the dipping? Why the bitter herbs? Why are we relaxing and leaning
on cushions as if we were kings?
The
child’s questioning triggers one of the most significant mitzvot of
Passover, which is the highlight of the Seder ceremony: the haggadah,
telling 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 on the Egyptians, and an
enumeration of the miracles performed by the Almighty for the redemption
of His people.
Rochtzah—Washing Before the Meal
After concluding the first part of the haggadah
by drinking the second cup of wine (while reclining), the hands are
washed again, this time with the customary blessings, as is usually done
before eating bread.
Motzi Matzah—We Eat the Matzah
Taking
hold of the three matzot (with the broken one between the two whole
ones), recite the customary blessing before bread. Then, letting the
bottom matzah drop back onto the plate, and holding the top whole matzah
with the broken middle one, recite the special blessing “al achilat
matzah.” Then break at least one ounce from each matzah and eat the two
pieces together, while reclining.
Maror—the Bitter Herbs
Take at least one ounce of the bitter herbs. Dip it in the charoset, then shake the latter off and make the blessing “al achilat maror.” Eat without reclining.
Korech—the Sandwich
In
keeping with the custom instituted by Hillel, the great Talmudic sage, a
sandwich of matzah and maror is eaten. Break off two pieces of the
bottom matzah, which together should be at least one ounce. Again, take
at least one ounce of bitter herbs and dip them in the charoset. Place
this between the two pieces of matzah, say “kein asah Hillel . . .” and
eat the sandwich while reclining.
Shulchan Orech—the Feast
The holiday meal is now served. We begin the meal with a hard-boiled egg dipped into saltwater.
A rabbi
was once asked why Jews eat eggs on Passover. “Because eggs symbolize
the Jew,” the rabbi answered. “The more an egg is burned or boiled, the
harder it 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 Paschal lamb, which was eaten at the end of the meal.
Everyone should eat at least 1½ ounces of matzah, reclining, before midnight. After eating the afikoman, we do not eat or drink anything except for the two remaining cups of wine.
Berach—Blessings After the Meal
A third
cup of wine is filled and Grace is recited. After the Grace we recite
the blessing over 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 is an invitation to the Prophet Elijah, the
harbinger of the coming of Moshiach, our righteous Messiah.
Hallel—Songs of Praise
At this
point, having recognized the Almighty and His unique guidance of the
Jewish people, we go still further and sing His praises as L‑rd of the
entire universe.
After reciting the Hallel, we again recite the blessing over wine and drink the fourth cup, reclining.
Nirtzah—Acceptance
Having carried out the Seder service properly, we are sure that it has been well received by the Almighty. We then say “Leshanah haba’ah bee-rushalayim—Next year in Jerusalem.”
Useful Passover Links
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On the Essence of Chassidus עִנְיָנָהּ שֶׁל תּוֹרַת הַחֲסִידוּת This landmark discourse explores the contribution of Chasidus to a far deeper and expanded understanding of Torah. The Rebbe analyzes the relationship Chasidus has with Kabbalah, the various dimensions of the soul, the concept of Moshiach and the Divine attributes. By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe Published by Kehot Publication Society Likkutei Sichot in English Browse English-language renderings of Likkutei Sichot Translated by Eliyahu Touger From the Sichos in English Collection The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, is widely recognized as one of the foremost Jewish thinkers of the 20th century. His teachings include ideas in Jewish philosophy and theology, commentary on biblical, talmudical and kabbalistic texts, perspectives on world events, and moral and practical directives. Likkutei Sichot (literally, "Collected Talks") contains both the scope and the core of the Lubavitcher Rebbe’s teachings, and is the most authoritative source text for the Rebbe's unique, original, and often revolutionary explanation of Judaism.
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The Repetition of a Commandment As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based: It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.” Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2 The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.” The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4 The Bond Between These Three Mitzvos In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level. Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash. This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ” These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11 Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13 Fulfilling a Mitzvah in Stages The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15 It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert. In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues: The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature.... When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone.... When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home. The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19 On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent. Intermediate Way-Stations On the Path to Jerusalem To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22 The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people. It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash. The Ultimate Beis HaMikdash Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash. We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29 This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
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Bring the House of Ephraim in unity. Click: Beit yisrael international Until........: Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea. Rashi: knowledge of the Lord: [lit.] to know the Lord. 10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem. Rashi: as a banner for peoples: that peoples should raise a banner to gather to him. 11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea. Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus. and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau. And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present. 12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth. 13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim. Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. 14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them. Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west. and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them. 15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals. Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. over the river: The Euphrates River, for the exiles from Assyria to cross. with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.” into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side. and He shall lead: the exiles within it. with shoes: on dry land. 16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim. Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Together we Triumph by Gal Einai February 28, 2024 "And they shall fly down upon the shoulder of the Philistines on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom and Moav; and the children of Amon shall obey them." (Isaiah 11:14) This verse refers to the days of Mashiach, when the Nation of Israel will defeat all its surrounding enemies. The verse is particularly relevant to us today, while we are fighting in Gaza. The Gaza Strip is the ancient “land of the Philistines.” Today’s “Palestinians” are the Arabs who live in Gaza, on Israel’s western flank, on the sea. To defeat the Philistines, we have to be united, as is written in the same prophecy about the ingathering of the distant members of the Nation of Israel and the unity between Judah and Efraim. “And they shall fly down upon the shoulder of the Philistines on the west.” Rashi explains: “Israel will fly and run with one shoulder upon the Philistines who are in the west of the Land of Israel and will conquer their land.” We have to be “with one shoulder” – united, shoulder-to-shoulder. Today, we can also add that “And they shall fly down” can be understood literally as the defeat of the Palestinians with Israel’s air force. Our soldiers will spread their wings and fly to destroy the enemy and assist the ground forces in their conquest of Gaza. We receive the power of “one shoulder” from Joseph, who is buried in Shechem (In Hebrew, Shechem is both the name of the city and means “shoulder”). Shechem is the city of the covenant, as we say in Psalms 80:2 “The shepherd of Israel, listen, He Who leads Joseph like a flock – appear, He Who is enthroned upon the cherubs.” (And in gematriah, עפו = יוסף: “shall fly” equals “Joseph”). The concept of “one shoulder” is connected to the ultimate Messianic purpose of rectification of the world, when all people will recognize God and the Torah of Moses: “For then will I turn to the peoples a pure language that they may all call upon the name of God, to serve Him with one shoulder.”[1] The current war in the land of the Philistines in the west, on the shores of the Great Sea, is particularly associated with the clarification and rectification of the Western world and Western culture, reaching to the US on the other side of the world. Triumph in the land of the Philistines is the realization of the promise in the Torah, “And I will place your border from the Red Sea until the Sea of the Philistines and from the desert to the river, for I will give the dwellers of the land into your hands and you shall expel them from before you.”[2] This is our map of the “New Middle East’: “From the Red Sea to the Sea of the Philistines” including the entire Sinai Peninsula. (Surrendering Sinai to Egypt 45 years ago was the root of all further surrenders and retreats). “From the desert to the river” – From the Sinai desert in the southwest until the Euphrates in the northeast. This includes the elimination of the combined threat from Syria-Iraq-Iran. And so in Isaiah’s prophecy, “together shall they spoil the children of the east” – the defeat of the enemies to the east (such as the hostile nations on the Arabian Peninsula). “…for I will give the dwellers of the land into your hands and you shall expel them from before you.” This is the directive and our mission: to create a new Middle East, to expel Israel’s enemies from the Land of Israel – and to extend Israeli rule and benevolence to those non-Jews who desire the status of foreign resident in Israel. [1] Tzephania 3:9. [2] Exodus 23:31. Source: https://inner.org/together-we-triumph/ We like to invite you to join our new social network where you shall find good Torah and News Updates from Yisrael even translated Israeli Newspapers articles click:
Blessings Bet Yisrael International From Gaddi and Ariel, Many Blessings to all the ShneymAsarHaShevatim (Twelve Tribes) in the Golus, Shalom!
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Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
As the Representative of Beit Yisrael International I collect the weekly YouTube Torah studies from Gaddi (President), and I give you weekly news-updates about how that Beit Yisrael International is developing in a world association of Torah Observants Ephraimites (Yisrael): individuals, groups and organizations associated with each other in Torah. With the goal the 'restoration' of the Kingdom of Ephraim (Yisrael) into unity with Yehuda (Jews) under 'supervision' of Jewish Orthodox Rabbis. |
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