Dvar Torah for Pesach

Based on Likutey Halakhot, Hilkhot Tefilat Minchah2

Of the many, many interesting things about Pesach (Passover) and one of the countless ideas to focus on in relationship to the yom tov (colloquial Yiddish for holiday) and its particular mitzvot, is the idea that God gets to do what He wants and nothing can stop Him. This is indicated clearly in a number of verses (Exodus 7:17; 8:6; 9:16).

A feature of Pesach's which is intimately related to this is tefilah (prayer). And since we're preparing for Pesach we'll ask a question: What's the connection between the two? The answer is hitgalut haratzon (revelation of the Will).

It's axiomatic in Judaism that nature is not an independent being or force, but only a tool of God's, His disguise. Many, many people are totally fooled. They believe that nothing can occur beyond the limits of nature. Such a person is incapable of fearing God because he believes, "Nothing bad will happen to me if I take the proper precautions." One who realizes the truth, that nature is God's tool, understands that every facet of nature can be used to modify his behavior. (Namely, he'll be punished if he misbehaves!)

So, nature hides God. Prayer on the other hand is testimony: I believe there exists a Being that controls nature and can "turn it off" and "bend the rules" as He chooses. I beseech Him to change the course of nature (e.g., for better health, livelihood) so that I may relate to Him more fully, more intimately. In Egypt, prayer (and all forms of holy speech) was in exile - the necessity, desire and ability to pray were in retreat. The notion that prayer could be effective was considered ludicrous. Therefore the Jews were only able to groan and screamed out (Exodus 2:23).

How can we release prayer from its exile? How do make the miracles necessary to give us the desire - and the words! - for prayer? Rebbe Nachman teaches us that any progress in coming closer to Hashem is only through hard work. For prayer the hard work may include making extra time to say the prayers slowly and clearly, or to go to shul (synagogue), and certainly to pay attention to what you're saying! And not just once or twice. One has to chip away at it for awhile before seeing progress. But we have a powerful tool at our disposal that the Rebbe guarantees will open doors.

Charity. Giving charity, Rebbe Nachman says, opens any and every door of holiness. That is, if you're embarking on a particular project in Judaism (you want to learn some more Torah on a daily basis or be more careful to eat only kosher food) giving tzedakah (charity) will make it easier for you to enter these mitzvot. But tzedakah itself is so difficult! Even the necessities - a home in proper working order, clothing, food and drink - take up so much not only of our budget, but of our time, energy and minds as well. What do we have to do to make use of charity? We have to have our kindness overcome our cruelty.

Some of us are by nature kinder than others. But at a certain point each of us feels a certain resentment (even hostility!) to sharing our wealth, our blessings with others. Even though everything we've given till that point is certainly credited to us a mitzvah, the real test of tzedakah begins at that point. The midrash hints to our latent desire to overcome this cruelty, this resentment: "I am asleep but my heart is awake." I (the Jew) am asleep from giving the tzedakah that I should, but my heart is awake, and in my innermost depths I want to give (Shir HaShirim Rabbah 5:2:1)

We work with this tool of charity a lot to be ready for Pesach. Before Pesach we give kimcha d'pischa (Aramaic for flour for Passover, i.e., money for Passover provisions for those in need). This show of trust in God's control of nature - even though I'm giving away my money and so should be lacking what I need, nonetheless I believe God will give me everything I need - allows me to hear and discern more clearly the call of yom tov, that Hashem takes care of all creation, down to the smallest detail.

At the Seder itself we offer an invitation to the needy when we say ha lachma anya (this, matzah, is poor man's bread). This opening the door of our home opens the door of our mouth. We go on to speak the words of Magid (the Telling): we learn its Torah, sing its songs and say its Hallel (praise of God).

agutn Shabbos!
Shabbat Shalom!