Marc Chagall: Exodus from Egypt

i. The 8th Plague (Locusts). After being warned by Moshe that a plague of locusts would descend upon the Egyptian crops, Pharoh’s courtiers urged him to let the Jewish males leave. However, Moshe and Aharon insisted that all of the Jewish people (and their flocks) be allowed to leave, leading Pharaoh to drive Moshe and Aharon from his presence. The next day, Moshe extended his rod and a swarm of locusts descended, devouring the Egyptian vegetation. After witnessing the plague, Pharoh again admitted his error and begged Moshe and Aharon to make it stop; however, when they complied, Pharoh again became obstinate.

ii. The 9th Plague (Darkness). Moshe then brought the next plague — total darkness — which descended upon the Egyptians for six days (during the last three of which they couldn’t move about). (The Jews, however, were given light in their dwellings.) As the chaos was overwhelming, Pharoh offered to allow all of the Jewish people (but not their flocks, which he intended to hold as a surety for their return) to leave. Moshe refused Pharoh’s stipulation, and Pharoh again drove away Moshe and Aharon from his presence. Moshe warned that there would be one last (and devastating) plague which would kill all Egyptian firstborn, and left for the last time.

iii. The Pesach Offering and Holiday. Hashem informed Moshe that redemption was near and that henchforth the year would begin with the month of their deliverance (Nissan), and that Jews should observe the laws of sanctifying the New Moon (Rosh Chodesh). Hashem commanded that, on the Tenth of Nissan, the head of each household should set aside an unblemished young male lamb, which should be examined for blemishes which would disqualify them as an offering. On the evening of the Fourteenth of Nissan, the lamb was to be sacrificed and some of its blood spread on the door posts of the home symbolizing that its inhabitants were Jewish. That night, the meat of the sacrifice was to be eaten when roasted with unleavened bread and bitter herbs, with any remains to be burnt in the morning. This meal was to be consumed in haste and the Jews were to be ready to begin their journey, for that night Hashem would smite the Egyptian firstborn but spare those homes whose door posts were sprinkled with blood. Hashem further commanded that Pesach (Passover) be observed annually as a permanent reminder of the deliverance from Egypt. Only unleavened bread is to be eaten for seven days, and the first and seventh days of Pesach are to be days of holy assembly on which all work is forbidden. (In addition, it was commanded that the sacrifice of the Pesach offering was to be observed in Israel and its significance explained to future generations.)

iv. The 10th Plague (Death of the Egyptian Firstborn). At midnight, Hashem smote the Egyptian firstborn people and animals. Pharoh and his fellow Egyptians arose in the middle of the night, lamented their loss, and from a position of subjugation asked the Jews to leave Egypt.

v. The Jews Leave Egypt. The Jews left in such haste that their leavened bread didn’t have time to rise (as a result, we eat Matzos on Pesach). 600,000 adult males, along with their wives and children, left Egypt along with a wealth of gold and silver which the Egyptians had given them. The Jews were commanded to bring a “Korban Pesach” (Pesach offering) every year on the Fourteenth of Nissan; to redeem their first born males in all future generations; and to wear Tefillin “for a sign on your hand and a memorial between your eyes” to remind them of the salvation from Egypt.

B. Divrei Torah

1. LilMode U’Lilamed (Rabbi Mordechai Katz)

a. “Mesiras Nefesh” (Offering One’s Life For Hashem). How did Hashem know that the Jews were worthy of redemption? By asking them to publicly prepare the Pesach offering (i.e., to lead the lamb — which was an Egyptian god — though the streets, slaughter it and spread the blood on their door posts) was to ask them to put their lives in jeopardy. When they complied, Hashem knew that they were ready.

b. True Wealth. Why did Hashem command the Jews to ask the Egyptians for money and jewels as they left Egypt? The Dubno Maggid answers this question with the following parable: A young man was hired by a wealthy merchant, in return for which he was promised a bag of silver coins. At the end of the term, the merchant, extremely grateful for his efforts, gave him a check in an amount much greater than the value of the silver coins; however, the man felt cheated when he received a piece of “paper” in lieu of the coins. When he explained the situation to his father, the father contacted the merchant and explained that since his son didn’t understand the value of a check, he’d appreciate it if the merchant would pay at least some of his wages in silver. In Egypt, the Jews were also too young and inexperienced to fully appreciate the value of receiving the Torah, so Hashem caused them to emerge from slavery with material wealth, thus preventing them from becoming despondent. Only when the Jews grew in wisdom were they able to appreciate the vast richness of the Torah.

2. Artscroll Chumash

a. The Centrality Of The Exodus. Pesach is the inaugural festival of the Jews, as it marks our emergence as a nation. In fact, the Ten Commandments refer to Hashem as “the One Who took Israel out of Egypt” (and not, for example, to “the One Who created the world”). For us, the recognition of Hashem’s Majesty and Mastery and our obligation to serve Him comes from the Exodus, for it was then that we saw His omnipotence and became His people. This is why we observe Pesach as an “eternal decree”.

b. The Meaning Of Tefillin. Ramban teaches that the four passages in the Tefillin — i.e., two passages from this Parsha respecting the Exodus and the first two passages from the Shema — are central to Judaism. The former, which speak of the Exodus, are basic to our awareness of G-d, for it is when we saw that: (a) He liberated us and made us His nation, (b) He showed us that He controls nature, (c) nothing and no one can thwart His will, (d) He communicates through prophets, and (e) He carries out His words at will. The latter express G-d’s Oneness and Kingship, the concept of reward and punishment and the responsibility to observe the Mitzvos. These principles must always be with us — on our arms (i.e., in our actions and opposite our heart which is the seat of emotion) and on our head (i.e., in our intellect and memory).

3. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Rosh Chodesh. Why is Rosh Chodesh the first commandment given to the entire Jewish people (and why, parenthetically, was Rosh Chodesh one of only three mitzvos prohibited by the Syrian-Greeks at the time of Chanukah)?:
(1) Mitzvos allow us to permeate the world with goodness and holiness and transform the physical into the holy. Rosh Chodesh sanctifies the first day of the month (and time), by transforming it into a special day, and establishes the entire Jewish calendar (and festivals).
(2) Mitzvos allow us to bring something “novel” into the world. The Hebrew word for month (“chodesh”) is related to the Hebrew word for “novel” or “new”. The novelty was that, through the performance of Torah and mitzvos, the Jewish people can transform the world into a dwelling place for G-d.
(3) Rosh Chodesh symbolizes renewal — the ability of the Jews to rise up from oblivion and restore ourselves; just as the moon disappears at the end of the month, but returns and grows to fullness, so Jews may suffer exile and decline, but are able to renew ourselves (until the coming of moshiach, when we will never be dimmed again).

4. Kol Dodi on the Torah (Rabbi David Feinstein)

a. A Festival For All Jews. And Moshe said to Pharoh “With our youths and our elders shall we go, with our sons and our daughters shall we go, with our flocks and our herds shall we go, because it is Hashem’s festival for us.” It was not enough for only the dignitaries of the Jews to attend the festival; since it was Hashem’s festival, all of the Jews were His guests.

b. True Wealth. Astronomically, the month of Nissan is represented by the constellation “Telleh” (sheep); the Egyptians worshiped sheep as a symbol of wealth. The month of Nissan is also the beginning of spring, the time of new life, when the earth is rejuvenated after a dormant winter. This is the season when people dream of the wealth they hope to realize from their new crops and sheep; as such, it is most important in springtime to denounce the concept that wealth is the primary goal of life. Therefore, the Jews were called upon to worship the sheep, the symbol of wealth.

5. Growth Through Torah (Rabbi Zelig Pliskin)

a. When someone experiences joy don’t say or do anything to decrease it. “And to all the Children of Israel no dog barked [as they left Egypt]“. We should be careful not to diminish someone else’s joy with a pessimistic or deflating comment.

b. Internalize the awareness that Hashem runs the world. R’ Moshe Feinstein, z’tl commented that the month of Tishrei is the month of creation of the world and the month of Nissan is the month of the Exodus from Egypt. Both are lessons in Hashem’s power — the former teaches that Hashem is the Creator of the universe; the latter teaches that Hashem controls the events of the world. By designating Nissan as the “first of the months,” the Torah teaches that the lesson of Hashem controlling world events is the more important of the two. That is, being aware that Hashem created the world may not alter one’s behaviors and attitudes. However, believing that one is under Hashem’s supervision in our daily events leads us to improve our behavior and, moreover, helps free us from worry.

c. You create yourself by your behavior. In response to the question of why the Torah gives a entire list of commandments which were reminders of the Exodus, the Chinuch explains that we influence ourselves and our thoughts by our actions. Even if one is not able to do a certain positive deed (e.g., give charity) with elevated thoughts at first, doing the action will manifest in you the positive traits that you want to integrate. After a while, your actions and thoughts will become consistent.

6. Peninim On The Torah (Rabbi A.L. Scheinbaum)

a. Parents/Teachers Must Also Be Students. “And you shall tell in the ears of your son and your son’s son . . . that you should know that I am Hashem.” The end of the pasuk “and you should know” seems to be inconsistent with the beginning. The purpose of teaching the exile and Exodus to our children is that these fundamental experiences become an integral part of our Nation’s heritage, and a vehicle to embue our children with faith in Hashem. Thus, it should have stated “that they should know.” We can learn from this that the lessons to be derived are not only for the children, but also for the parents. In order for this “course” to be a shared family experience, the parents and teachers must also become the students. (HaRav Yitzchak Aizik Sher, z’tl)

b. Individual responsbility. “And they shall take to them (every man) a lamb for their father’s house, a lamb for a household.” “And they shall slaughter it, the whole assembly of the Congregation of Israel . . . ” In this pasuk, we note this mitzvah in which B’nei Israel are enjoined as they prepare for the Exodus from Egypt focuses upon the head of the household, yet also embraces the entire family and community. Even though there is a great need for collective communal involvement, the individual is not absolved of his personal responsibility. We often become so dependent on communal institutions that we forget what it means to personally fulfill our individual responsbilities. We send the aged to be cared by the communal organizations and the poor to the central Tzedakah funds, and relegate our children to be brought up and taught by others. As B’nei Israel approached freedom and eventual nationhood, they were admonished to bear this idea in mind . . . no nation becomes a nation unless each individual bears his individual responsiblities. Moreshes Moshe also relates this pasuk to one’s parental duties, noting that Moshe could never have imposed his will upon the people without their consent; it was necessary for the entire assembly to be involved. The Rabbi, teacher and school cannot succeed without the parents’ active participation. Lessons in Shabbos, prayer, etc. learned in school can only soak in if they are reinforced at home. Thus, the message from this pasuk is that one must make personal sacrfices at home; one can’t rely on others to do the job. When there is obvious personal sacrficies for Jewish idealism, children grow up consciously aware of their heritage.

7. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

a. Rosh Hodesh. “This month shall be to you the beginning of months . . . ” The Jewish calendar is built around the moon, not sun. Like the moon, which can shine even thought the darkest night, the Jewish people can survive and spread light even in darkness. (Sfas Emes, z’tl)

b. The Meaning of Pesach. ” . . . and you shall keep it a feast to the L-rd; throughout your generations you shall keep it a feast by an ordinance forever.” If one veiws Pesach merely as the anniversary of liberation from physical oppression and slavery, it would justifiable to argue that there is no sense in celebrating it as long as Jews continue to be exiled and enslaved anywhere inthe world. However, if the Exodus in understood in its proper meaning as the spiritual liberation of our people, in which Hashem led us forth from the corruption of Egypt to take us to Himself as His people and to have His Presence rest upon us so that we became a Holy Nation, then it can be readily seen why Pesach must be observed even while we are still in physical exile and suffering from persecution and oppression. If you celebrate Pesach as a “feast to the L-rd” — as a Divinely commanded feast marking the anniversary of the Jews’ spiritual liberation, then “you shall keep it a feast by an ordinance forever” (i.e., you will be able to observe it always, even during the worst periods of your exile). (Meshekh Hakhmah)

8. Living Each Day (Rabbi Abraham Twerski)

Learning from experience. The Exodus in not merely a historical narration. Everything in Torah is a universal and eternal lesson, to be applied in every age and in every place. The story of the 10 plagues and Pharoh’s reaction to them may seem irrelevant to us today, but it is in fact most relevant. How it that after each plauge Pharoh promised to yield to Moshe’s request to allow the Jews to leave, but no sooner was a plague removed that Pharoh reneged on his promises? When Moshe subsequently warned him of upcoming plagues, Pharoh remained unimpressed until the disaster occurs and then promises only to recant again when the pressure is off. Was Pharoh so ignorant that he was unable to learn from experience? Pharoh’s failure to learn from experience is not uniqure. Many of us fail to do so. Often, we refuse to admit that we were wrong. Self-centered feelings prevent us from learning from painful experiences and thereby avoiding the repetitition of our mistakes. What can we do to overcome this shortcoming? One of the most effective ways is to avail ourselves of a trusted teacher and guide, someone who is unaffected by our emotional distortions and who can help us see reality more clearly and learn from our experiences. As Pirke Avos teaches, “make unto yourself a teacher”.

Next Week: Beshallach

Parsha Beha'alosecha

BEHA’ALOSCHA

I. Summary

A. The Menorah/Consecration of the Levi’im. Aharon was entrusted with arranging the outer six lamps of the Menorah so that their lights projected towards the seventh (and central) shaft. The Levites were readied for Mishkon service by purifying themselves through washings and sacrifices. Levi’im between the ages of 30-50 were to take part in such service; those between the ages of 25-30 were to be trained for future service.

B. The First Pesach. The first Pesach after the Exodus was observed on the 14th of Nissan. Those who were impure appealed to Moshe and Aharon to be allowed to participate in the Pesach offerings; a special date (the 14th of Iyar) was set aside for them (and for those who were too far away on the regular day for the Pesach offering) to bring the Korban Pesach offering (the “Pesach Sheni”).

C. The Israelite’s March. Hashem lifting His cloud from the Mishkon was a signal for the Israelites to continue their journey. Moshe was commanded to make two silver trumpets to be used to announce the march, summon the assembly to the Mishkon, sound an alarm before battle, and proclaim joyous occasions such as Festivals and the New Moon. After almost a year in the Sinai, the Israelites journeyed to the wilderness of Paran; Yisro, Moshe’s father-in-law, refused Moshe’s invitation to join them, choosing instead to return to his native land of Midian.

D. The Israelites Complain/The 70 Elders. During the journey, the people began murmuring against Hashem’s leadership. Hashem became angry, and caused a fire to burn in their midst, prompting terror and destruction. Moshe’s prayers to Hashem on their behalf caused the fire to abate. The Israelites, however, didn’t learn their lesson and proceeded to complain about the lack of meat in the desert, bemoaning the fact that they left Egypt. (Moshe began to feel that the burden of leading them was too much for him to bear alone; Hashem told him to assemble 70 Elders, who would constitute a Sanhedrin, to assist him. The Elders [who were chosen from the foremen who had been the Jewish taskmasters in Egypt and who, when Pharaoh ordered them to punish the Israelites, allowed themselves to be beaten in lieu of inflicting punishment on their brethren] were assembled and the spirit of prophecy rested upon them.) In response to the people’s complaints about the lack of meat and the boring taste of “manna”, Hashem caused the wind to bring many quails — enough for the people to eat meat for a full month — from across the sea; the people gathered them greedily, but when they began to eat, many of them died as punishment for their lack of faith in Hashem.

E. Miriam Is Punished With Leprosy. Miriam, Moshe’s sister, was punished with leprosy for making defamatory statements to Aharon about Moshe. After a week outside the camp, she was completely healed.

II.  Divrei Torah

A. Growth Through Torah (Rabbi Zelig Pliskin)

Focus On The Good Instead Of Complaining About What Is Wrong. Rashi comments that the people had no real cause to complain, but were simply looking for an excuse to separate themselves from Hashem. We also use complaints to distance ourselves from:

1. Hashem — by finding what sounds like a complaint, we rationalize remaining distant from Him. By focusing only on what is missing, we remain blinded to what we have; no matter how much we have, there is always something to complain about if we look hard enough. This is a prescription for misery, and a direct contradiction to our obligation to be grateful to Hashem. Appreciating what we have is crucial to our spirituality and happiness; and

2. Others — by focusing on what others do wrong, or what they do that isn’t enough, we try to free ourselves from gratitude for all they have done for us. This fault causes misery for both us and others. In addition, our Sages teach that one who doesn’t appreciate what others do for him will eventually deny the good Hashem has done for him.

B. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. Consistent Devotion. The Torah tells us that Hashem commanded Moshe to instruct Aharon how to light the Menorah, and that “Aharon did so . . . as Hashem had commanded Moshe”. Rashi notes that this language is to commend Aharon for acting in accord with Hashem’s instructions. But, are we to expect anything less from someone as great as Aharon? The Sfas Emes, z’tl teaches that it is human nature to begin a task with great enthusiasm, but to eventually begin to perform it more out of habit than devotion. Aharon is being praised for beginning his duties with the most fervent of devotion and maintaining that devotion throughout his many years of services. We must avoid taking the performance of mitzvos (e.g., prayer, Shabbos, acts of kindness) for granted, but remain aware that we are fulfilling Hashem’s will and, accordingly, strive to maintain the appropriate level of devotion and enthusiasm.

2. We must always strive to reach our goals. The word “Beha’aloscha” comes from the word “to raise”; the Menorah’s fire was to be directed into an upward direction, inspiring us towards even higher goals in our lives and connection to Hashem.

C. Kol Dodi on the Torah (Rabbi David Feinstein)

Arousing the spirit in others. And Hashem said to Moshe “I will take from the spirit which is on you and place it on them [the 70 Elders], and they shall bear with you the burden of the people”. Rashi explains that this means that Moshe’s spirit will make the others great. But, if Moshe felt that he wasn’t strong enough to bear the burden of leading the Jewish people alone, wouldn’t the sharing of his spirit weaken, not strengthen, him? Rashi explains that Moshe was like a candle — no matter how many candles are lit from it, its own light isn’t diminished. Thus, Moshe would remain unchanged while the others would glow from their exposure to him, and together they would bear the burdens of leadership. When we give of our spirit to others — our children, friends, colleagues, students, etc. — we can arouse their spirit and, in turn, be strengthened ourselves.

D. In the Garden Of The Torah (the Lubavitcher Rebbe, Menachem M. Schneerson, z’tl)

1. A Path Of Light. In Proverbs, King Solomon writes “educate a child according to his way; even when he grows older, he will not depart from it”. The teaches us several concepts about the Torah approach to education, and this Parsha:

a. The Goal of Education. The goal of education is not merely a means to transmit information, but to mold a student’s character — to set his/her feet on a path on which he/she can follow his/her entire life; to instill a standard of values and principles that teach him/her how to look ahead and face and overcome life’s challenges. When a child has learned principles and values which ring true, he/she will feel energy which will seek expression in positive life experiences.

b. Encourage Individuality. Important in education is the realization that every child has “his/her way”. As the Rebbe Rayatz, zt’l taught, “each individual Jew has a spiritual mission in his life”. Although we all share the common goal of transforming our world into a dwelling place for Hashem, we each have individual gifts and tendencies. Expression of these different tendencies allows the Divine purpose to be manifest in various paths, giving it a more comprehensive scope.

2. The Connection to this week’s Parsha.

a. The bulk of the Torah reading describes the preparations for, and the initial stages of, the journey of the Jews through the desert. The Baal Shem Tov explains that these journeys are reflected in the journeys of every individual through life. The Jews didn’t remain at Mt. Sinai; rather, they took the Torah and the Sanctuary with them as they set out on their journey through the desert of the world. Similarly, the kindling of the light in a person’s soul — the goal of education — enables him/her to take the “light of Torah” with him/her into his/her journeys through the world.

b. The Menorah symbolizes the Jewish people, whose purpose it is to spread Divine light throughout the world. The Menorah extends upward in seven branches, which symbolize the seven different paths of Divine service; yet, it was made of a single piece of gold to indicate that the various qualities of the Jewish people do not detract from their fundamental unity. Diversity need not lead to division, and the development of true unity comes from a synthesis of different thrusts, every person expressing his own unique talents and personality.

E. Living Each Day (Rabbi Abraham Twerski)

The Centrality of Humility. “Moshe was humble, more than any other human being on earth.” Moshe obviously had many fine character traits; why, then, does the Torah mention only his humility? Since humility is the source of all other commendable traits. While Moshe was aware of his tremendous gift of prophecy, he nonetheless remained humble. One of the Chassidic masters related a parable of a king who, wanting to get a first-hand look at life in his kingdom, disguised himself as a foot soldier and asked one of his officers to escort him. Wherever they went, the townspeople gave honor to the officer and ignored the king. The officer, however, wasn’t pleased with the recognition — “if only they knew who it is that is with me”, he thought “in their ignorance of his presence, they accord honor to me”. One who is aware of Hashem’s constant presence and awesome majesty isn’t affected by honor; rather, like the officer, he becomes more humble. We shouldn’t deny our potential but, by recognizing that whatever we have is a G-d-given gift, should remain aware to whom the honor for our achievements really belongs.

F. Love Thy Neighbor (Rabbi Zelig Pliskin)

1. The Prohibition Against “Loshon Hora” (“gossip”). Miriam heard from Moshe’s wife Zipporah that he had separated himself from her; Miriam felt his behavior was improper and related this to her brother Aharon. The Chofetz Chayim learns out from this several principles about loshon hora: (a) it is prohibited even if you are speaking about someone who is humble and doesn’t mind others speaking against him (for this reason, immediately after Moshe was spoken against, the Torah states that Moshe was humble); (b) even if one has done favors for another (e.g., Miriam saved Moshe’s life when he was an infant), one doesn’t have a right to speak against him; and (c) the prohibition even applies to telling just one other person, and even if the recipient is a relative who won’t relay it to anyone else.

2. We should aid in their time of need even those who act against us. Not only did Moshe not get angry at Miriam for speaking against him, but he even prayed for her recovery.

G. Majesty of Man

Hashem’s guidelines for giving rebuke. In rebuking Miriam and Aharon for speaking loshon hora, Hashem said “please listen to My words . . . ” Why was it necessary for Hashem to soften his rebuke, especially when dealing with people on as high a level as Miriam and Aharon? Hashem, in His infinite wisdom of human nature, knew that His rebuke would lose some of its effectiveness if it wasn’t given in this imploring manner. The Sifsei Chachamim concludes that if Hashem addressed His servants in such a manner, how much more so should we speak gently to others, correcting them with love and gentleness. If our words come from the heart, they are more likely to penetrate and be accepted in our friends’ hearts as well.

H. Genesis Project

Our obligation to “light” the Menorah. “The week’s reading begins with the Commandment to light the Menorah in the Tabernacle. And as my teacher Rabbi Asher Z. Rubenstein pointed out, G-d doesn’t need our candles. He doesn’t need our light. There is no darkness before G-d. In a house, the narrowest part of a window is on the outside – this is even true today. This method of construction allows maximal light to enter the house through the window. Yet the Holy Temple was constructed with just the opposite design – to allow the internal light of the Temple to radiate outwards. So G-d doesn’t need our light – what He wants is for Israel to be engaged in the act of lighting. Yet, what does this symbolize? The answer may be found in Proverbs (20:27): “The light of HaShem is the soul of man.” ["Ner HaShem Nishmas Adam."] Again, G-d does not need our light, but He offers us the opportunity to radiate light. And we are to be involved with the lighting. This applies, said Rav Rubenstein, not only to ourselves. If we find a “candle” which isn’t burning, it is our obligation to light it. If we find a Jewish soul which is not shining, we cannot leave it dim. Torah enlightens the mind and gives joy to the heart. A person may be “dim” because he or she is unhappy, or simply lacking the shine of Jewish spiritual life. One way or the other, we must participate in sharing light. One candle can light thousands of others – if it is, itself, burning brightly. There is no question – here too, G-d does not “need” our help. He alone can light the lights. But He wants us to be involved in the lighting. We — every one of us — has the opportunity to share, and to grow brighter along with others. G-d gives us not merely a place under the lights – He gives us the opportunity to radiate on our own, and to help others to shine as well.

The Chofetz Chaim Heritage Foundation Announces a Global Torah Event: The Inner Meaning of the Birkas Hachamah

This year on Erev Pesach, the Jewish people will be granted the rare opportunity to recite the blessing of Birkas HaChamah, the blessing on the sun, which is recited only once every 28 years. But what is the meaning of this blessing, which will cause Jews young and old from South America to Scandinavia, from Hong Kong to New York, to emerge from their homes to greet the dawn? To ensure that all who partake in this outpouring of brocha are able to endow it with its full intent and meaning, the Chofetz Chaim Heritage Foundation is presenting a global learning event on Birkas Hachama.

Rabbi Avraham Chaim Feuer and Rabbi Paysach Krohn, two world renowned speakers, will provide deep, inspiring insights into the inner meaning of the brocha, and the unique, vital role in Creation that Hashem assigned to the sun. The event will take place in hundreds of locations around the world, between Purim and Pesach. There are only a few chances in a lifetime to make this brochah. Join with thousands of Jew around the world to make the most of the moment, and fulfill this unique mitzvah in a most meaningful, powerful way.

The Inner Meaning of Birkas Hachama will take place at Anshe Emes, Sunday, March 22 at 7:45 PM. There will be a $10 suggested donation per person.

Los Angeles Sunrise – Photograph by Howard Witkin

HaRav Moshe Heinemann, shlita – On Behalf of Yad L’Achim – March 17.

HaRav Heinemann will be speaking about Pesach issues.