Across Israel, Meir Panim responds to the growing needs of the country’s 1.75 million impoverished residents through various food and social service programs.
Based on a Naaleh.com shiur by Rebbetzin Shira Smiles
The first mitzva in the Torah given to the Jewish people as a nation was Kiddush Hachodesh. Why this particular mitzva? The Seforno explains that slaves have no clear concept of time because their time is not their own. In halacha, a slave is not obligated in time related mitzvot because he lacks time consciousness. Sanctification of time and freedom are bound together. Only free men, who can fill their time with spirituality, can understand its essence. Therefore, to mark the Jewish people’s emergence as a liberated nation, they were given the mitzva of Kiddush Hachodesh.
Creation exists in the dimension of time. It continually evolves and reshapes itself. However, only man can sense the passage of time and appreciate its beauty and significance. There are three dimensions of time: retrospection, anticipation, and appreciation. Retrospection is when the past becomes the present. One can relive and retell an experience long gone as if it is happening at the moment. Anticipation is man’s projection of visions and aspirations into the future. This takes us beyond the present and moves us forward into a future vision. Appreciation embraces the present as inherently worthy.
These three aspects come to the fore on the Seder night. The first part of the Hagada focuses on retrospection. We are commanded to see ourselves as if we are leaving Egypt. Hallel is a song of appreciation, in which we rejoice in the present moment. The Seder culminates with anticipation of the future redemption and the hope of returning to our land.
The second aspect of Kiddush Hachodesh is that we have the ability to rejuvenate and renew ourselves, like the moon. Its waxing and waning reflects a dimension within us. Just as we sanctify the moon, we must sanctify ourselves. The Sefat Emet notes that the beauty of Judaism is that no thirty days can go by without rejuvenation. Kiddush Hachodesh is our monthly reminder, prompting us to ask ourselves, “Where are we? What have we done to transform our lives? How have we become different?” It is the power of change and reflection. Rav Wolfson notes that every month is numbered in relation to Nisan, the first month, whose definition is chidush, renewal. Kiddush Hachodesh, as the first mitzva, teaches us that the foundation of all mitzvot is performing good deeds with hitchadshut. Our challenge is to take every mitzva and attach it to the first mitzva, which commands us to grow, change, and re-energize our lives.
Rav Tatz asks, Hashem took us out in haste because we were almost at the fiftieth level of impurity. However, we find that at the culmination of the exile, the Jews were busy with mitzvot such as brit milah and korban Pesach. How can we say that they were at such a low level? The Maharal explains that spirituality is contradicted by unnecessary expansion of physical dimension in time and space. If one moves fast one can overcome its stifling affects. Therefore, Chazal say, “Zrizim makdimim l’mitzvot.” One should perform mitzvot with alacrity. Otherwise, physical concerns will present themselves to prevent a person from fulfilling the good deed. The problem with more time in Egypt was not the effects of impurity. It was time itself. At the moment of conception, the Jewish nation had to rise above nature. The redemption had to be in the blink of an eye so that no physical forces would overpower them.
The definition of a Jew is Kiddush Hachodesh. It is a mitzva that taps into the dimension of time and creates newness. The way to create vibrancy is not to get caught in the sluggishness of the moment but to grab the opportunity. Similarly, the difference between chametz and matza is a difference of time. When chametz is left out for a long time, it will spoil or get moldy. Matza, in contrast, has staying power. When we allow the dimension of time to take effect, we invite the limited forces of nature into our lives. Judaism encourages us to use our time. A difference of a few minutes can alter the status of the same action. If one studies Jewish law, one becomes sensitive to a time-conscious relationship with Hashem.
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Sometimes, like the tamei individual who must stay away from the Mikdash, we have our limits and disabilities, and we must remember not to attempt those goals which are beyond our reach.
Such a misunderstanding would render our words worthless, for we would not be declaring that Hashem is truly the Master of the Universe.
Operating the crane is Joe. Joe is overweight and a chain smoker. Another worker approaches Joe and says, “Joe, look at you! 80 pounds overweight, smoking two packs of cigarettes a day. You must do something about your health. Go the gym, work out, and get in shape.”
A Grafted Esrog
‘Passul When Missing Even a Tiny Bit’
The day after Purim, Mordechai Freilich received the mishloach manos package with a note: “This mishloach manos was meant to be delivered on Purim, but delayed due to the storm. Please accept our apologies.”
Esther’s name, which means “hidden,” reminds us that at the outset she hides her Jewish identity.
Nasi is the generic word for a leader: a ruler, king, judge, elder, or prince. Usually it refers to the holder of political power.
He exhorted all of us to continue to reach out to one another each and every day because that is what our tafkid (life’s goal) should be. And because that is what Hashem requires of us.
My ex despises me and is bent on destroying me. He has done everything to torture me.
Rav Akiva Eiger questions why semicha is considered a mitzvas assei she’hazman gramma. While it is true that it must be performed during the daytime, this is not because the semicha per se cannot be performed by night.
Question: When performing a mitzvah, what is more important: doing it right away – “zerizim” – or doing it with a large crowd – “berov am”?
Although the Torah only commands us to pick up the arba minim, the rabbis require that we wave them in all four directions of the compass as well as upward and downward.
Besides the lack of appreciation and understanding on the part of knesset Yisrael, Sefer Vayikra has been derided and held in contempt by the nations of the world and other religions.
Printed from: http://www.jewishpress.com/judaism/parsha/parshat-bo-creation-of-self/2013/01/15/
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