Posts Tagged ‘Pesach’

16
Mar

Location, Location, Location!

by Rabbi Simcha Weinberg in Holidays, Reflections & Observations, Spiritual Growth

I returned to Van Cortland Park today for the first time since the winter began. A four and half mile walk is, well, a walk in the park compared to an hour on a treadmill. (On My Terms) It’s not simply that I can fool myself into believing that I burned more calories when there is no monitor measuring my progress. I am far more comfortable in the park. There are all sorts of people, not just muscle men and people far thinner than am I. There are old people and young, men and women, fat and thin, fast walkers and slow. The people in the gym are nice. Many refer to me as Miracle Man because they remember how I first arrived in the gym using a walker. Others call me String Man in honor of my Tzitzit. They are helpful and warm, but they are generally in far better physical condition. I fit in better with the other park walkers.

But the main difference is not the people; it’s the location. I remember a real estate agent telling me that it’s all about “Location, location, location!” She was right. The location makes all the difference in the world. I am outside in middle of nature. I have a sense of freedom that isn’t there in the gym. I think well. I come up with ideas for the blog and lectures, which doesn’t often happen in the gym. I relax and consider the time productive. My time on the treadmill is a burden. Location matters when I walk, as it does when I learn, pray, or eat.

The Children of Israel did not really have a place in Egypt. They did not belong to society. Yet, out they go, into the desert, again without a sense of place. They may have been in a camp, in their own tents, but I imagine they felt displaced all those years in the desert, never knowing when the cloud would rise and they would have to pick up and move yet again.

It’s not surprising that the verse does not describe God dancing, or passing over, the people; it says that God danced over their Homes, their place, as if God was nurturing a sense of place for them, even as their bags were placed and they were dressed for travel, knowing that they would soon be traveling. They were creating a place for themselves when they placed the blood on their doorposts and lintels. No wonder they were not allowed to move outside of their homes while eating their Pesach Offering. It’s all about location.

They learned that a person does not need to have something permanent in order to have a sense of a place all their own. This is why the Sages teach that we create a space of four cubits around ourselves when we pray or study Torah. We can create a place for ourselves wherever we go.

No wonder we refer to God as Hamakom – The Omnipresent – in the Haggadah! We gained the ability to create our own special locations for ourselves wherever we go as part of gaining freedom. We can move around and make that special “location,” with everything we do.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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16
Mar

Battling the Nemesis-The Haggadah of Gratitude

by Rabbi Simcha Weinberg in Holidays

Nemesis is lame; but she is of colossal stature, like the gods, and sometimes, while her sword is not yet unsheathed, she stretches out her huge left arm and grasps her victim.

The mighty hand is invisible, but the victim totters under the dire clutch.

[George Eliot; Scenes of Clerical Life]

I’ve always been struck by the choice of words, “sword not yet unsheathed,” “huge left arm,” and, “mighty hand,” all phrases we use in the Haggadah to describe God striking the Egyptians. We could say that God was their Nemesis.

However, in the story Reverend Amos Burton, a pious man but unpopular parson, “sadly unsuited to the practice of his profession,” loses his wife in childbirth, and receives notice that he has lost his position. All has fallen apart; he feels that life is his nemesis. But it is not life, but he, who is his own nemesis, something I wonder whether he ever understands, even when, at the story’s end, twenty years later, he stands at Milly’s grave.

I picture the moment when the Egyptians are carried by their horses and chariots into the Sea, as their moment of realization that they are being carried by their own decisions, that they are their own nemesis. God’s Sword, Arm, and Hand, were released by them, not Moshe, not even God.

This would explain why Dayeinu immediately follows the counting of the miracles at the Sea; We address our role as our own nemesis with our lack of gratitude. (See “The Haggadah of Breaking Our Anger II.”)

We are so careful with all the laws of Pesach because we want to obey the law, but we can easily forget to perform the Mitzvot with gratitude, and as God’s way of saying Thank You to us (“Infectious Gratitude”).

The Egyptians too began their process of becoming their own nemesis with a lack of gratitude (Listen to, “Shemot-Thanks”).

We can celebrate the entire Seder as an expression of Gratitude:

Fifteen Steps: Thank You for providing the structure within which we can be creative and act with free choice. (“Fifteen Steps-Shelah,” “The Creative Impulse,” “Order! Order!”).

Kadeish: Thank You for empowering us to Sanctify this world, our actions, and connect all to You. (“The Conference of the Birds,” “Family Discussion.”)

Urchatz: Thank You for creating us in Your Image, which we honor by washing our hands. (“Haggadah-Urchatz-Rachtza”).

Yachatz: Thank You for giving us enough to set aside food for the future. (“Broken Matzah-Broken Hallel,” “What Does God Really Want,” “Breaking The Middle Matzah”).

Karpas: Thank You for teaching us the difference between eating as an instinct and eating as royalty (“Rav Kook-Yachatz I”)

Maggid: Thank You for having experiences to share (“Teaching Our Children”), stories to tell (“Owning Our Slippers”), wisdom to convey (“Four Songs of the Four Portions”) and the opportunity (“The Story-Teller and The Maggid”) and means (“Chidah-Fourth Level of Sippur”)to so do. (“Ma Nishtana in the Warsaw Ghetto.”)

Rachtza: Thank You for constantly allowing us to wash our hands each time we rise after we fall (Walking With A Flute VIII”), so we can move ahead.

Motzi: Thank You for our creative spirit that allows us to make bread from wheat (“Finding”).

Matzah: Thank You for the humility necessary for relationships, especially with You (Pesach, Matzah, u’Maror”).

Maror: Thank You for the gifts of empathy (“Connecting The Story”) and patience (“The Maror of Patience”).

Koreich: Thank You for empowering us to share different approaches in our service of You (“Fighting The Fire IX”).

Tzafun: Thank You for empowering us to live with a sense of how much more there is to discover (“Hidden No More”).

Bareich: Thank You for the ability to transform the physical into spiritual (“Moshe and The Burning Bush,” “Ohr Chadash,” and, “Higher Eating”).

Hallel: Thank You for the ability to create eternal realities with our words(“The Blessing of Being Able to Sing”).”

Nirtzah: Thank You for the opportunity to give You Nachas (“A Blessing For God”).

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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16
Mar

Here & Now

by Rabbi Simcha Weinberg in Holidays

No longer forward nor behind

I look in hope or fear,

But, grateful, take the good I find,

The best of now and here.

John Greenleaf Whittier 1859

These words struck me as I was reflecting on the Haggadah. Much of the Pesach Seder is either looking forward or behind. We look forward as we prepare for Pesach; even when we search for Chametz, we place it aside till the morrow to be burned. (Countdown to Pesach 15)

We look behind as we burn, for we are taught that this is a process of spiritual cleansing as well.

We spend the day preparing for the Seder, looking forward with hope, and perhaps a little bit of fear as we wonder how well everything will run.

We look forward as we make Kiddush over “the first of four cups of wine.” We wash our hands to prepare for what comes next, Karpas, something difficult to define, that does not, without some creative mental and homiletical gymnastics, address the now and here.

We break the middle matzah placing half away for the future. My experience is that it is difficult to be fully present in Ha Lachma Anya, especially when the younger children are chomping at the bit to demonstrate their Ma Nishtana skills. Questions look to the future; the answers.

We spend a great deal of time speaking of the past, and some, dreaming of the future, but where is the now and here?

I first thought it was in the charge that each of us see ourselves as if we went out of Egypt, but there is that past tense again; “went out!”

The meal is great but we must look forward and save some space for the Afikoman.

I experience Hallel as the preparation for the next stage of life; forward.

The closing section, Nirtzah, although it honors what we have done in the past, is that moment of here and now; we are experiencing the state of accomplishment, in which we celebrate that God found pleasure in our Seder.

But…

It’s an official moment; everyone does it. It’s standard. How do we know that we actually exist in a state of Nirtzah?

Do we examine and evaluate what we have done?

Do we wait to see what happens next to be certain that Nirtzah; it was accepted?

Nirtzah, this here and now moment, cannot depend on another, even God; it is a celebration of our own state of mind: can we allow ourselves to experience an unquestioned state of Nirtzah?

You know what?

Such acceptance demands a great deal of personal freedom…

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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4
Apr

The Undercity That Remained Above – Question

by Rabbi Simcha Weinberg in Holidays

Whether it is Katherine Boo’s, “behind beautiful forevers,” Shilpi Somaya Gowda’s, “Secret Daughter,” or Lloyd Jones’ “Hand Me Down Forever,” stories of the poor in Asia describe people striving for a better life in the midst of unimaginable cruelty to each other, to their children, to themselves; lives filled with crime just to survive.

I wonder how the Children of Israel survived their slavery in Egypt.  Did they strive to escape their makeshift settlements to live near the skyscraping Pyramids? Did they dream of lounging at moonlight cocktail parties under the Sphinx? Did they form a hierarchy of people with connections who could help them get access to the Cairo Utilities Department? Did fathers murder babies who would drain the family’s finances? Did they steal from each other? Did they fight each other for scraps of food?

We know that this is what desperately poor people are doing in the 21st century; what happened in Egypt more than 3,000 years ago? I wonder.

The Sages are convinced that the Egyptian slaves never fell this low; but how do they know? Is there a hint in the text to indicate that they maintained their humanity?

Do we mention this aspect of their dignity in the Haggadah?

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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4
Apr

The Conference of the Birds

by Rabbi Simcha Weinberg in Holidays

One of my favorite parts of the Haggadah is the part that isn’t there: Moshe’s role in redeeming Israel, an appropriate message for groups gathered for the Seder:

In the 12th Century poem, The Conference of the Birds, the birds of the world gather to decide who is to be their king, as they have none. The hoopoe, the wisest of them all, suggests that they should find the legendary Simorgh, a mythical Persian bird roughly equivalent to the Western phoenix. The hoopoe leads the birds, each of whom represent a human fault which prevents man from attaining enlightenment. When the group of thirty birds finally reach the dwelling place of the Simorgh, all they find is a lake in which they see their own reflection.

The story recounts the longing of a group of birds who desire to know the great Simorgh, and who, under the guidance of a leader bird, start their journey toward the land of Simorgh. One by one, they drop out of the journey, each offering an excuse and unable to endure the journey. Each bird has a special significance, and a corresponding didactic fault. The guiding bird is the hoopoe, while the nightingale symbolizes the lover. The parrot is seeking the fountain of immortality, not God and the peacock symbolizes the “fallen soul” who is in alliance with Satan. The thirty birds seeking the Simorgh realize that Simorgh is nothing more than their transcendent totality.

We have a similar story in the Book of Judges, when Yotam, the only surviving child of Gideon, responds to the people who have chosen to follow Avimelech:

“When Yotam was told about this, he climbed up on the top of Mount Gerizim and shouted to them, ‘Listen to me, citizens of Shechem, so that God may listen to you:

‘One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’

‘But the olive tree answered, ‘Should I give up my oil, by which both gods and humans are honored, to hold sway over the trees?’

‘Next, the trees said to the fig tree, ‘Come and be our king.’

‘But the fig tree replied, ‘Should I give up my fruit, so good and sweet, to hold sway over the trees?’

‘Then the trees said to the vine, ‘Come and be our king.’

‘But the vine answered, ‘Should I give up my wine, which cheers both gods and humans, to hold sway over the trees?’

‘Finally all the trees said to the thornbush, ‘Come and be our king.’

‘The thornbush said to the trees, ‘If you really want to anoint me king over you, come and take refuge in my shade; but if not, then let fire come out of the thornbush and consume the cedars of Lebanon!’ (Judges 9:7-15).”

Yotam sends a message to Avimelech’s followers, and to us; we lose ourselves when we search for that one person who will take care of everything, who will save us, guide us, and lead us to freedom. It is not the one person, but, to “see their own reflection,” and to realize that what we seek, “is nothing more than their transcendent totality,” what we have when we soar together at the Seder, challenging each other, arguing about ideas that matter to us, questioning God’s role in history and the definition of freedom.

No, Moshe does not directly appear in the Haggadah, because it is not a story about him, but about us.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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31
Mar

Bikkurim-In Our Times

by Rabbi Simcha Weinberg in Holidays, Prayer

“When you have entered the land God your Lord is giving you as an inheritance and have taken possession of it and settled in it, take some of the first-fruits of all that you produce from the soil of the land God your Lord is giving you and put them in a basket. Then go to the place God your Lord will choose as a dwelling for His Name and say to the kohen in office at the time, “I declare today to the God, your Lord that I have come to the land God swore to our ancestors to give us.”  The kohen shall take the basket from your hands and set it down in front of the altar of God, your Lord. Then you shall declare before God, your Lord: [The text we study as part of the Haggadah:] ‘My father was almost destroyed by an Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous.  But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor.  Then we cried out to God, the Lord of our ancestors, and God heard our voice and saw our misery, toil and oppression. So God brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. He brought us to this place and gave us this land, a land flowing with milk and honey; and now I bring the first=fruits of the soil that you, God, have given me.’ Place the basket before God, your Lord and bow down before him. Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the God, your Lord, has given to you and your household (Deuteronomy 26:1-11).”

The director of Zaka being interviewed tells how on the way to Eretz Yisroel with the woman who has just lost her family, she says to him that she wants to give one last hug to her daughter so he brings her to the funeral home and she gives her daughter a hug and says to him “you’re from avodat hakodesh right?” “please say at the kotel that I brought my first fruits; that I brought the best of my children as a sacrifice”

http://www.youtube.com/watch?feature=player_embedded&v=Idwr9cZc-u8

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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30
Mar

Arguing with God-Haftarah Shabbat HaGadol

by Rabbi Simcha Weinberg in Holidays, Portion of the Week

“Your words have been harsh against Me, says God. Yet you say, what have we spoken against You? You have said, it is useless to serve God; what profit is it that we have kept His ordinance and that we have walked as mourners before the Lord of Hosts? So now we call the proud sinners with praise, for those who do wickedness are raised up; they have even tested God and been spared (Malachi 3:13–15).”

“What’s the use in serving God? No matter what we do, we still get abused; we don’t have anything, and we are prosperous!” These are their words even though they had just been relieved from seventy years of captivity and slavery!

King David describes his response to such arguments and complaints in Psalm 73:

This is what the wicked are like

always free of care, they go on amassing wealth.

Surely in vain I have kept my heart pure

and have washed my hands in innocence.

All day long I have been afflicted,

and every morning brings new punishments.


If I had spoken out like that,

I would have betrayed Your children.

When I tried to understand all this,

it troubled me deeply

till I entered the sanctuary of God;

then I understood their final destiny.

Surely You place them on slippery ground;

You cast them down to ruin.

How suddenly are they destroyed,

completely swept away by terrors!

They are like a dream when one awakes;

so You, My Master,

You will despise them as fantasies.

When my heart was grieved

and my spirit embittered,

I was senseless and ignorant;

I was a brute beast before You.

Yet I am always with You;

You hold me by my right hand.

You guide me with your counsel,

and with glory You will receive me.

Whom have I in heaven but You?

And earth has nothing I desire besides You.

My flesh and my heart may fail,

but the Lord is the strength of my heart

and my portion forever.

Those who are far from You will perish;

You destroy all who are unfaithful to You.

But as for me, it is good to be near God.

I have made My Master, the Lord God my refuge;

I will tell of all Your deeds.

Isaiah too, responded to such complaints:

“But now listen, Jacob, my servant,

Israel, whom I have chosen.

This is what God says—

He who made you, Who formed you in the womb,

and who will help you:

Do not be afraid, Jacob, my servant,

Jeshurun, whom I have chosen.

For I will pour water on the thirsty land,

and streams on the dry ground;

I will pour out my Spirit on your offspring,

and my blessing on your descendants.

They will spring up like grass in a meadow,

like poplar trees by flowing streams.

Some will say, ‘I belong to God’;

others will call themselves by the name of Jacob;

still others will write on their hand, ‘God’s,’

and will take the name Israel (Isaiah 44:1-5).”

Malachi continues his message by reminding us that each word we speak is recorded:

“Then those who feared God talked with each other, and God listened and heard. A scroll of remembrance was written in His presence concerning those who feared God and honored His name.

‘On the day when I act,’ says God, Master of Legions,, ‘they will be my treasured possession. I will spare them, just as a father has compassion and spares his son who serves him.  And you will again see the distinction between the righteous and the wicked, between those who serve the Lord and those who do not’ (Malachi 3:16-18).”

Malachi well understands our fears and frustrations. He urges us to accept God’s promise of assurance and protection. He wants us to remember that each word of complaint we speak leaves a permanent Mark on our soul. He urges us to fear God, not His wrath, but rather to be in awe of Him, and hold on to His promise of protection just as did the Children of Israel when they risked their lives and took the animal worshiped as a god by the Egyptians and tied them up in front of their homes, provoking their former masters, and saying, “We fear God, not you.”

When the people returned from Babylon to Jerusalem they were still frightened of the military powers who threatened their existence in their new home. They did not fear God as much as they feared men. They cried out against God, rather than to Him, in rejection and anger, rather than connection. They were unchanged despite experiencing redemption. Their complaints were no different from those in King David’s time, and those to whom Isaiah spoke. Their words were the same even after experiencing Redemption. This is our challenge on Pesach- “Peh Sach,” a mouth that converses; has our vocabulary and speech changed because of our positive experiences? (Please see our special series on TheFoundationStone.org: Nisan-Perfecting Our Speech, and Nisan-Fighting The Fire of Anger)

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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28
Mar

Learning Hope

by Rabbi Simcha Weinberg in Holidays

“Hope is related to the very feeling that life has meaning, and as long as it does, we have reason to live.” (Vaclav Havel)

When the rabbis teach that Egypt had an iron wall from which no person ever escaped they are telling us that the slaves in Egypt lived with absolutely no hope of a future; not for themselves, not for their children, not for any generation; they will forever be without hope.

It was in this way that they suffered more than anyone in history. Because even Holocaust victims and survivors who lived not having hope for themselves, or their children, always believed that eventually there would be salvation; the Jews would be saved.

Rav Chaim Shmuelevitz shared a story that despite the many times he had repeated it caused sobbing tears. He met a survivor of  Aushwitz, whom he asked to describe some of his experiences and was shocked to hear details of this horrible suffering that despite his familiarity with so many Holocaust stories seemed to have a unique nightmarish quality.

He couldn’t help himself; he had to ask the man, “how did you maintain your faith? How did you continue to have a relationship with God?”

The man looked at him and he said, “Rebbenyu, the blessing of the New Moon – Kiddush Levana.”

The rabbi looked at him with a blank stare; ” the blessing of the New Moon?”

“Of course,” said the man.   “I don’t understand,” said the rabbi, and the man explained:

When we recite the blessing of the new moon we speak of a time when the world and the Jewish people will be renewed just as the moon is renewed. Each time I made the declaration I had hope. I knew that it could happen at any moment. I knew that salvation was at hand, and I knew that I needed to hold on desperately to God so that when that moment arrives I would be ready to leap into my new life.

Hope is the one thing that changed dramatically with the exodus of Egypt.

We learned that there is no such thing as having no hope at all for the future. This is what we celebrate and acknowledge when we recite the first paragraph of the answer in the Haggadah; Avadim Hayeinu.

P.S. Rav Chaim’s wife pointed out that most of us don’t pray on Yom Kippur with the intensity with which this man said Kiddush Levana, and that’s a reason to weep!

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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24
Apr

Hallel as Shirah: Paragraph Six

by Rabbi Simcha Weinberg in Holidays, Prayer

“God is a Master of war (Exodus 15:3).”  God is not like a King of flesh and blood, for the flesh and blood enters war with many soldiers, and when he goes to make peace, brings just a few with him. God, however, when He goes to war, goes alone, “God is a Master of war,” and when He goes for peace, brings tens of thousands with Him, as the verse says, “The Lord’s entourage is twice ten thousand, thousands of angels; My Master is among them, at Sinai in holiness (Psalms 68:18).” (Sifrei, Beha’alotecha 102:25)

This paragraph of Hallel as Shirah is a celebration of the Haggadah theme: “I, and not an Angel. I and not a Seraph. I, and not an agent. I am He, and there is no other!” Pesach allows us to experience the individual relationship each has with God; that we can turn directly to Him in times of trouble, and that He directly responds, Himself, and not through an agent. This is the source of our Protection, Salvation, and Success. This is the sense we will have when we dance around His Altar in the Beit Hamikdash.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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24
Apr

Hallel as Shirah: Paragraph Five: Before the World

by Rabbi Simcha Weinberg in Holidays, Prayer

“This is my Lord and I will glorify Him.” Rabbi Yossi says, this means that, “I will speak of the beauty and praises of the One, Who spoke and brought the world into being, before all the nations of the world.”

Rabbi Akiva says, this means, “I will speak of the prophecies and praises of the One, Who spoke and brought the world into being, before all the nations of the world.” For the nations of the world ask Israel, “What is your beloved more than another beloved (Song of Songs 5:9)” that you are willing to die for Him? “You, Israel, are beautiful. You are mighty. Come and join us!” Israel responds to the nations and says, “Let us share just some of His praises.” When the nations hear just the beginning of God’s praises, they say, “Allow us to join you in praising Him!” But Israel responds, “My Beloved is to me, and I am His (6:1),” our relationship is unique and cannot be shared.” (Mechiltah, Beshalach)

The theme of this paragraph of Hallel as Shirah is to share some of the praises of God, inspiring all the nations of the world to join us in praising Him.


  • Review the new insights into God that you have been granted over Pesach and consider how you can present them to others so that they will desire to sing with you.


“All you nations; Praise God!

Sing compliments, all you peoples!

For His kindness overpowers us, and God’s Truth is forever.

Hallelukah!”

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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