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Rebbetzin Menucha Rochel Slonim

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{{Beis HaRav}}
'''Rebbetzin Menucha Rochel Slonim''' (19 Kislev 5559 - 24 Shevat 5648 / 1798 - 1888) was the daughter of [[the Mitteler Rebbe]] who made aliyah to [[Eretz Yisroel]] and settled in [[Chevron]].

== Life History ==
The Rebbetzin was born on Tuesday, [[19 Kislev]] [[5559]], the same day [[the Alter Rebbe]] was released from prison.

When her father, the Mitteler Rebbe, was informed that a daughter was born to him, he said: "From now on we will have menucha (rest)" and therefore named her "Menucha". The name "Rochel" was after the Alter Rebbe's youngest daughter who passed away in her youth.

The Rebbetzin greatly yearned to make aliyah to Eretz Yisroel. Once when she became ill and the doctors gave up hope for her life, her father instructed to whisper in her ear in his name that she would recover and merit to make aliyah to the Holy Land, and she immediately recovered.

After her marriage to Rav [[Yaakov Kuli Slonim (Son-in-law of the Mitteler Rebbe)|Yaakov Kuli Slonim]], the couple lived in [[Lubavitch]]. In [[5592]] (1832) her firstborn son R' Yehuda Leib was born, in 5593 (1833) her son R' Levi Yitzchok was born, and in 5600 (1840) her son R' Mordechai DovBer was born.

== In the Holy Land ==
Following the advice of the Tzemach Tzedek, she made aliyah with her family to the Holy Land in 5605 (1845) and settled in Chevron.

When the Rebbetzin went to take leave of the Tzemach Tzedek, she complained that she was worried about traveling due to the rains. The Tzemach Tzedek answered her: "So what? You will travel between the raindrops!" From that day on, not a drop of rain fell on her until her last day.

Upon arriving in Chevron, she established the Chabad community there. The Jews of the city and even the non-Jews regarded her as a tzadeikes, called her "Di Bobe Menucha Rochel" and many came to receive her blessings. The Admor of Lelov (Rabbi Elazar Mendel) would visit her home during his stays in Chevron, standing before her the entire time, and before leaving would ask for her blessing. There are many stories of miracles that the Rebbetzin performed. Every bride would visit Me'arat HaMachpela and afterwards would come to the Rebbetzin to receive her blessing.

She was very particular not to spill or throw away any [[Shabbos]] food, as she received from the Alter Rebbe. She educated and served as a personal example of purity and cleanliness, and would say in the name of her grandfather and father: "Where there is purity and cleanliness, there is kashrus and Yiddishkeit."

== Passing and Commemoration ==
When her granddaughter Mrs. (Mushka Devorah) was preparing for her wedding, Rebbetzin Menucha Rochel called her and told her not to look for an apartment or purchase things for the wedding as she was giving her the apartment with all its contents as a gift.

Shortly thereafter, the Rebbetzin passed away and the house passed to her granddaughter. On the eve of Rosh Chodesh Shevat 5648 (1888), she wrote a letter to the Rebbe Rashab. She gave it to her grandson (R' Zev Dov) to send by mail and warned him not to open the letter. The grandson, understanding that something important was in the letter, brought it to his father, R' Yehuda Leib. After opening the letter, he discovered that the Rebbetzin had written that this was her last letter to the Rebbe Rashab.

On her last night, she asked her great-granddaughter Pesha Hadassa (Slonim, and after marriage - Halperin), who was about 12 years old, not to sleep by her as usual but rather the servant Zisel who was about 90 years old. In the middle of the night, she woke Zisel and asked her to boil water so she could wash and change clothes. Afterwards, she asked to call all family members and during all this time her lips were murmuring chapters of prayer. In her final moments, R' Ephraim HaLavan (of Chevron's rabbis) sat by her bed. When he felt these were her final moments, he wanted to go out and call a minyan to be present for yetzias neshama, but the Rebbetzin, who was clear-minded, signaled him not to go as there wouldn't be time, telling him "My ancestors are here with me" and immediately her soul departed. During her tahara, the Chevra Kadisha asked her to straighten up and she did so.

All the Jews of Chevron participated in her funeral, and the city's children walked before the bier with lit candles in their hands while reciting chapters of Tehillim.

The Rebbetzin passed away on 24 Shevat 5648 (1888) and was laid to rest in Chevron.

In 5742 (1982), the Gaon Chossid Rabbi Shmuel Elazar Heilprin zt"l initiated the renewal of visiting her grave on her yahrtzeit, since the liberation of Chevron in the Six Day War. The visits received the Rebbe's blessing and encouragement, and since then (except for 5748 when visits were not possible due to security issues), hundreds of her descendants and Chabad chassidim from around the country visit annually, particularly righteous women who come in masses on her yahrtzeit and throughout the year. There is also a real phenomenon of giving Jewish girls her name, and hundreds or perhaps thousands of girls proudly carry her name.

The Menucha Rochel Synagogue, which is the oldest Chabad synagogue in the world, is named after her, and today also houses some of the Chabad House activities in Chevron.

== Her Family ==
Sons:

* R' Yehuda Leib
* R' Mordechai DovBer
* R' Levi Yitzchok

Daughters:

* Mrs. Roza Mina (husband R' Boruch Mordechai Efrat)
* Mrs. Sarah Freida (husband R' Binyamin Rivlin)
* Mrs. Sterna Roza (husband R' Shalom Kazarnovsky)

Grandchildren:

* R' Zev Dov Slonim
* Rabbi Avraham Zalman Kazarnovsky-Schneerson
* Mrs. Mushka Devorah Epstein-Levin
* R' Shneur Zalman Slonim - great-grandson of the Mitteler Rebbe
* R' DovBer Efrat

[[Category:Beis HaRav]]

The Lubavitcher Rebbe

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#REDIRECT [[The Rebbe]]

Chagigah

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{{Toras HaNigla}}
'''tractate Chagigah''' has 3 chapters and 25.5 pages. The masechet deals with the laws of the festivals and additional laws.

== Poshei Yisrael (Sinners of Israel) ==
A story is told about a Jewish man from the [[Satmar Chassidus|Satmar]] chassidim who was childless. Being a chassid, he approached his Rebbe for a blessing for zera chaya v'kayama (viable offspring). His Rebbe blessed him and then added a surprising instruction: "Gei tzu yenem" (Go to that one), referring to [[The Rebbe|the Lubavitcher Rebbe]].

When he merited to enter the holy room of the Rebbe and present a pidyon nefesh with a request for a blessing from the Rebbe for zera chaya v'kayama, the Rebbe inquired about his daily schedule. The chassid laid out all his activities throughout the day, and after the Rebbe listened to the chassid's words, he replied that he should go to a doctor.

But with this, the yechidus (private audience) was not concluded. Suddenly, the Rebbe diverted from the topic for which the chassid had come, and began asking him questions about what was happening in the Satmar court recently. The Rebbe inquired whether the Satmar Rebbe had marked the yahrzeit of his first wife with a farbrengen or tish, and what was discussed at that tish. The chassid answered in the affirmative, and that at that tish there was a siyum on Masechet Chagigah.

"And what was discussed in connection with the siyum of Masechet Chagigah?" asked the Rebbe. The chassid replied: "My Rebbe spoke about what is written: 'The sinners of Israel are as full of mitzvot as a pomegranate,' as it is written 'Like a piece of pomegranate is your temple (rakatech),' and our Sages said: Don't read 'rakatech' (your temple) but 'reikanin' (the empty ones among you)." And about this the Satmar Rebbe asked in the Hadran he delivered - how is it possible that the sinners of Israel would be full of mitzvot like a pomegranate?" When the Rebbe heard the chassid's words, he suddenly became very serious. Here the Rebbe found it appropriate to share with this chassid the essence of his approach and outlook on a Jew: "I too have learned these things," said the Rebbe, "and I too was troubled by a question: How can one who is 'full of mitzvot like a pomegranate' be called a sinner?"

== The Rebbe's Explanations ==
The masechet also brings the story of Elisha ben Avuyah, who turned to evil ways. When he came before the Heavenly court, they ruled that he would enter neither Gan Eden nor Gehinom. His student, the Tanna Rabbi Meir, was not satisfied with this ruling, and believed it would be better for Acher (Elisha's nickname after he became a heretic) to be in Gehinom, so that afterward he would merit the immense pleasure of Gan Eden. When Rabbi Meir passed away, smoke began to rise consistently from Elisha ben Avuyah's grave. Rabbi Yochanan, however, was not satisfied with this ruling either, and believed that Rabbi Meir should have acted to save Elisha from the judgment of Gehinom altogether, and indeed when he passed away, the smoke ceased to rise from Elisha ben Avuyah's grave.

From this, the Tzemach Tzedek learns that the pleasure in Gan Eden is immeasurably great. For as is known, the sufferings of Gehinom are most severe, to the extent that it is said that it is preferable to suffer the afflictions of Iyov for seventy years in this world, rather than suffer for one moment the torments of Gehinom. Nevertheless, it was worthwhile for Acher to suffer for a very long time - from the time of Rabbi Meir's passing until the time of Rabbi Yochanan's passing - and this is in contrast to the pleasures of this world, for which it is not customary to agree to receive suffering. And all this is for the pleasures of the lower Gan Eden, to which Elisha ben Avuyah was elevated, and the difference between the lower Gan Eden and the upper Gan Eden is as great as the difference between the lower Gan Eden and this world.

==== Additional Explanations ====

* '''2a'''. Beit Shammai says the re'iyah offering is two silver coins and the chagigah offering is one silver coin, etc. Sichot Kodesh 5731 Vol. 2.
* '''4a.''' Chinuch d'rabbanan. Likutei Sichot Vol. 35 p. 61 (p. 75)
* '''10a.''' One who separates from Gemara to Mishnah. Likutei Sichot Vol. 16 p. 2 note 12 (p. 17)
* '''10b.''' We do not derive matters of Torah from matters of Kabbalah. Likutei Sichot Vol. 38 p. 120 note 47 (p. 132)
* '''13b.''' Why Yechezkel is compared to a villager who saw the king, and why Yeshayah is compared to a city-dweller who saw the king. Sichot Vol. 33, Sicha 1 for Shavuot, p. 29
* '''18a.''' The incident when Alexa died in Lod. Likutei Sichot Vol. 28 p. 24 (36)
* '''26a.''' Trustworthiness of an am ha'aretz during the festival. Likutei Sichot Vol. 37 Parshat Shemini
* '''26b.''' All vessels that were in the Temple require immersion, except for the golden altar and the copper altar. Hitva'aduyot 5742 Vol. 4 p. 2029 (p. 283)
* '''27a.''' Sinners of Israel who are full of mitzvot like a pomegranate. Hitva'aduyot 5742 Vol. 4 p. 2030 (p. 284)
* '''27a.''' Kal vachomer from the salamander. Likutei Sichot Vol. 16 p. 435 (p. 448)
* '''Conclusion of the Masechet''', The law of the altar's overlay. Sichot Kodesh 5731 Vol. 2.

== Explanations of the Tzemach Tzedek ==

* The Tzemach Tzedek, "Masechet Chagigah," '''Tzemach Tzedek on the Shas''', Brooklyn, 5755, 160 pages.

== See Also ==
*[[Salamander]]

[[Category:Mishnah and Talmud]]
[[he:מסכת חגיגה]]

Talk:Chagigah

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תוכן הערך יכול להיות כערך בפני עצמו "רשע" Poshei Yisrael (Sinners of Israel) וכיו"ב. לפחות להקדים שתוכן הערך הוא סיום על המסכת[[Special:Contributions/200.12.168.12|200.12.168.12]] 14:49, 17 July 2025 (EDT)

Pesachim

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{{Toras HaNigla}}
'''tractate Pesachim''' includes ten chapters, spanning one hundred and twenty pages.

The subject of the tractate is the [[holiday]] of [[Pesach]]; removing [[chametz]], laws of Erev Pesach, slaughtering and roasting the Pesach sacrifice, the mitzvah of matzah, and the order of the holiday. tractate Pesachim is one of the masekhets studied in Chabad yeshivot in an eight-year cycle.

== The Rebbe's Explanations ==

==== Rabbi Yehudah's Advice ====
In the masekhet, there is a story about a non-Jew who told Rabbi Yehudah ben Beteira that he goes up to Jerusalem every year and eats from the Pesach sacrifice. Rabbi Yehudah advised him to request the portion of the tail fat from the animal. When the non-Jew requested this portion the next time he went up to [[Jerusalem]], the Jews realized this was a tactic from his sender Rabbi Yehudah ben Beteira, and they killed the non-Jew. One of the novel teachings learned from this is that a non-Jew who ate from the Pesach sacrifice is liable to death.

Tosafot asks why Rabbi Yehudah ben Beteira himself didn't go up to Jerusalem, and provides three answers: a) He didn't own land. This answer is insufficient because there is a question whether someone without land is exempt from the pilgrimage festival, so Tosafot answers that he was elderly and couldn't make the journey.

Both of these answers raise a difficulty: why couldn't he simply tell another Jew from Netzivim who was going up to the Land of Israel to testify that this person was a non-Jew? Why did he need to use this entire scheme?

For this reason, Tosafot gives an additional answer, that Netzivim is outside the Land of Israel, and therefore not all its residents were obligated to make the pilgrimage.

==== Pesach Sheni ====
There is a dispute in the tractate whether [[Pesach Sheni]] (Second Pesach) is a holiday in its own right, or a make-up for the first holiday. According to the first opinion, that Pesach Sheni is actually a separate obligation for every Jew apart from the obligation of the first Pesach, the Rebbe explains that the action of making the (first) Pesach sacrifice remains in effect until Pesach Sheni. Therefore, even though Pesach Sheni is an obligation separate from the first Pesach, one who offered his Pesach sacrifice during the first Pesach is not obligated in Pesach Sheni, because the action of the sacrifice of the first Pesach remains in effect until Pesach Sheni.

These words are based on the approach of the Rogatchover, that a continuous action exempts a person from the mitzvah, on condition that at the time of performing it, the person was obligated.

==== Additional Explanations ====

* '''21a.''' Destroying chametz, dispute between Rabbi Meir and the Sages. Likkutei Sichos Vol. 7 p. 189 (p. 201)
* '''28a.''' Chametz after Pesach, dispute between Rabbi Meir and Rabbi Shimon. Shaarei HaMoadim Vol. 1 p. 177 (p. 168)
* '''44a.''' Rashi commentary "How do we say" "And we attribute leniently to the sin of death." Likkutei Sichos Vol. 7 p. 71 (p. 83)
* '''53b.''' Tosafot s.v. "v'ein." Likkutei Sichos p. 107 (p. 119)
* '''54b.''' There is no public fast in Babylon. Hitvaaduyot 5745 Vol. 2 p. 1154 (p. 470)
* '''60b.''' They join and withdraw from it until it is slaughtered. Shaarei HaMoadim Pesach Vol. 1 p. 258 (p. 246)
* '''64a.''' Rashi s.v. "They recited the Hallel." Shaarei HaMoadim Pesach Vol. 1 p. 262 (p. 250); Likkutei Sichos Vol. 7 p. 256 (p. 268)
* '''64b.''' It is slaughtered in three groups. Likkutei Sichos Vol. 18 p. 105 (p. 116)
* '''66a.''' "Don't we have many more than two hundred Pesach sacrifices in a year that override Shabbat." Likkutei Sichos Vol. 18 p. 104 (p. 113)
* '''76b.''' It was only intended for eating from the beginning. Likkutei Sichos Vol. 18 p. 106 (p. 115)
* '''88a.''' Not like Abraham who called it a mountain, nor like Isaac who called it a field, but like Jacob who called it a house. Likkutei Sichos Vol. 30 p. 70 (p. 83)
* '''89a.''' They join and withdraw from it until it is slaughtered. Shaarei HaMoadim Pesach Vol. 1 p. 258 (p. 246)
* '''95a.''' The first requires Hallel during its eating and the second does not require Hallel during its eating. Shaarei HaMoadim Pesach Vol. 1 p. 265 (p. 253)
* '''95b.''' Is it possible that Israel slaughters their Pesach sacrifices and takes their lulavim without saying Hallel? Likkutei Sichos Vol. 7 p. 256 (p. 268)
* '''109a.''' A person is obligated to make his children and household happy on the festival. Likkutei Sichos Vol. 33 p. 63 (p. 75)
* '''117a.''' Contradiction in the words of Ramban s.v. "v'tamah," s.v. "v'od," and in Ran. Shaarei HaMoadim Pesach note 9 Vol. 1 p. 267 (p. 255)
* '''117a.''' Is it possible that Israel slaughters their Pesach sacrifices and takes their lulavim without saying Hallel? Likkutei Sichos Vol. 7 p. 256 (p. 268)
* '''121b.''' It is obvious about pidyon haben... the father of the son recites the blessing. Torat Menachem Vol. 23 p. 328 (p. 301); Likkutei Sichos Vol. 11 p. 42 (p. 50)
* '''Jerusalem Talmud 1:1.''' Israel was given permission to build the Beit HaMikdash. Shaarei HaMoadim Sefirat HaOmer p. 268 (p. 259)

== Explanations of Chabad Rebbes ==
* Admor the Tzemach Tzedek, "tractate Pesachim," '''Tzemach Tzedek on the Shas''', Brooklyn, 5755, pages 128-135, on HebrewBooks website
* Explanation on the Tzemach Tzedek (page 16b) from the Rebbe: Shaarei HaMoadim p. 205 (p. 194)

[[Category:Mishnah and Talmud]]
[[he:מסכת פסחים]]

Eating Matzah

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[[File:אפיית מצות.jpg|thumb|Baking Matzos]]
[[File:אכילת מצה - יציאת מצרים.jpg|thumb|The idea that eating matzah elevates a person and helps them to "leave Mitzrayim."]]
[[File:מצה.jpg|thumb|Matzah]]
The mitzvah of '''eating matzah''' is an obligation on the Seder night, the first night of Pesach, to eat at least a k'zayis (olive-sized portion) of matzah. The mitzvah commemorates the matzos that the Children of Israel ate when they left Mitzrayim (Egypt).

== Source of the Mitzvah ==
It is a positive commandment from the Torah to eat matzah on the night of the 15th of Nissan, which is the Seder night, as the verse states:<blockquote>"On the first [day] on the fourteenth day of the month in the evening, you shall eat matzos" — Shemos 12:18</blockquote>The obligation to eat matzah is mentioned in additional places in the Torah: "In the second month, on the fourteenth day, at dusk, they shall make it; with matzos and bitter herbs shall they eat it" (from this verse we learn that the Pesach offering must be eaten together with matzos and maror). "You shall not eat leaven with it; for seven days you shall eat with it matzos, the bread of affliction, for in haste you went out of the land of Mitzrayim, so that you shall remember the day of your departure from the land of Mitzrayim all the days of your life<ref>Bamidbar 9:11</ref>."

However, the main obligation is learned from the verse "in the evening, you shall eat matzos<ref>See Rambam Hilchos Chametz U'Matzah Chapter 6 Halacha 1 and in the Lechem Mishneh there, and in the citation of the Gemara later in the text.</ref>."

=Reasons for the Commandment=
One of the central reasons for eating matzah on Passover is to commemorate the haste of the Exodus from Egypt. As it is stated: "they baked the dough which they had brought out of Egypt into unleavened cakes, for it had not leavened, because they were driven out of Egypt and could not delay"<ref>Exodus 12:39.</ref>. Similarly, it is written: "Seven days you shall eat unleavened bread with it... so that you may remember the day you came out of the land of Egypt... for you departed from the land of Egypt in haste"<ref>Deuteronomy 16:3.</ref>.

Accordingly, the eating of matzah represents the fact that at the time of the Exodus, our ancestors’ dough did not have time to leaven, and they were compelled to bake it as it was—matzah<ref>They brought out dough from Egypt, and baked it into matzot when they arrived at Sukkot; and from the time they left Raamses until they came to Sukkot, the dough did not leaven. Likkutei Torah</ref>.

Although the primary reason for eating matzah is because the dough of the Israelites did not have time to rise when they left Egypt, the Torah commanded the eating of matzah even earlier. Already in the passage of "This month shall be for you"<ref>Exodus 12.</ref>, it is stated: "They shall eat the meat on that night, roasted over fire, and matzot; with bitter herbs they shall eat it," and explicitly: "In the evening, you shall eat matzot." Thus, the commandment to eat matzah preceded the actual event of the hasty departure.

This requires explanation: if the main rationale for eating matzah is that the dough of our ancestors did not leaven until God revealed Himself and redeemed them, as stated, "They baked the dough into unleavened cakes... because they were driven out of Egypt and could not delay,"—how is it possible that the commandment to eat matzah was given before the Exodus itself, in the passage of "This month shall be for you", before the event of the hasty redemption had occurred?

On this matter, three explanations have been given:

'''First explanation:''' The original command, "In the evening, you shall eat matzot," refers only to the first Passover night, when the Israelites were commanded to eat the Paschal offering together with matzah and bitter herbs. By contrast, the eating of matzah during the remaining seven days of Passover stems from the historical event in which the Israelites were forced to leave in haste and therefore baked matzot, as their dough had no time to rise. In other words, the matzah of the first night is due to a divine commandment, whereas the matzah of the subsequent days serves as a memorial to the event.

'''Second explanation:''' A distinction should be made between two types of matzah: matzah eaten before midnight and matzah eaten afterward. Before midnight, it was consumed in fulfillment of God's command as part of the Paschal offering. After midnight, when God revealed Himself and redeemed Israel, their dough did not have time to rise—this gave rise to the "matzah of haste." The commandment we fulfill today, even when we eat matzah before midnight on the Seder night, incorporates both aspects: both the matzah commanded by the Torah and the matzah symbolizing the haste of the redemption.

'''Third explanation'''—and the simplest: Although the commandment to eat matzah was issued before the actual Exodus occurred, this was because God, who knows the future ("declaring the end from the beginning"), knew in advance that the redemption would come in haste and the dough would not have time to leaven. Therefore, He commanded them to eat matzah so that their eating would be not only in response to circumstance but also in fulfillment of a divine precept. For had they eaten matzah merely because their dough had not leavened, it would not have constituted a commandment. Thus, God preemptively issued the command so that what was done under duress (due to the haste of redemption) would also be performed intentionally as a mitzvah<ref>Maamar "Matzah Zo" 5629, Sefer HaMaamarim 5629, p. 132ff; and Maamar "Matzah Zo" 5729.</ref>.

== During Galus (Exile) ==
During galus when we are unable to offer the Pesach sacrifice, there is a dispute in the Gemara whether the mitzvah is from the Torah. However, in halacha, the Gemara follows Rava's opinion that the obligation is from the Torah even during galus:<blockquote>Rava said: "Matzah nowadays is a Torah obligation, while maror is rabbinic. Why is maror different? Because it is written, 'with matzos and maror shall they eat it' - when there is a Pesach offering, there is [an obligation of] maror, and when there is no Pesach offering, there is no [Torah obligation of] maror. But regarding matzah as well, isn't it written 'with matzos and maror shall they eat it'? [For] matzah, the verse returns to it [to obligate it independently], [as it states] 'in the evening you shall eat matzos.' And Rav Acha bar Yaakov says both this [matzah] and that [maror] are rabbinic...A beraisa supports Rava: 'Six days you shall eat matzos, and on the seventh day shall be a solemn assembly to Hashem your G-d' - just as [eating matzah on] the seventh day is optional, so too [on] the six days it is optional... One might think that [eating matzah] on the first night is also optional; the verse therefore states 'with matzos and maror shall they eat it.' I only know [that the obligation applies] when the Beis HaMikdash exists; from where [do I know that it applies] when the Beis HaMikdash does not exist? The verse therefore states: 'in the evening you shall eat matzos' - the verse established it as an obligation." — Pesachim 120a</blockquote>This means that the Torah emphasizes that although both for matzah and maror it says "with matzos and maror shall they eat it," regarding matzah the Torah emphasizes "in the evening you shall eat matzos," indicating that even when there is no Pesach offering, there is an obligation to eat matzah.

However, on the other days of Pesach, despite the prohibition of eating chametz, there is no obligation to eat matzah specifically, as our Sages interpret "just as [eating matzah on] the seventh day is optional, so too [on] the six days it is optional."

==== Women and the Mitzvah ====
Despite this being a time-bound positive commandment from which women are typically exempt, in this mitzvah both men and women are obligated because the Torah connects the prohibition of eating chametz to the commandment of eating matzah in the verse: "You shall not eat leaven with it; for seven days you shall eat with it matzos." Our Sages expounded: "Whoever is included in the prohibition of 'do not eat chametz' is included in the positive commandment of 'eat matzah,' and since women are included in the prohibition against eating chametz, they are included in the positive commandment to eat matzah."

Tosafos gives an additional reason to obligate women in the mitzvah of matzah: that they too were under Pharaoh's decrees, which is the same reason for their obligation in the mitzvos of Purim. However, they explain that the obligation from this reasoning alone would only be rabbinic, while their obligation in matzah is from the Torah. Alternatively, from this reasoning alone we would not have known their obligation because there is a gezeirah shavah (textual comparison) from Sukkos to Pesach, and we would have exempted them based on this comparison (as women are exempt from the mitzvah of sukkah). Therefore, a special teaching is needed to obligate women in the mitzvah of matzah.

==== Its Innovation ====
Seemingly, there is an obligation on every Yom Tov to eat bread, and if so, on Pesach, when the Torah forbade eating chametz bread - automatically there would be an obligation to eat matzah. So what is the innovation in this mitzvah?

The Ran explained that its requirement is specifically "lechem oni" (bread of affliction). And in the Shulchan Aruch of the Alter Rebbe, it is explained that the obligation to eat bread on Yom Tov is rabbinic, and on the first night of Pesach according to all opinions it is rabbinic. Thus, the Torah innovated an obligation to eat bread on the first night of Pesach (and the first night of Sukkos is learned from Pesach).

== How to Fulfill the Mitzvah ==
The first k'zayis of matzah must be eaten while reclining - sitting inclined on one's left side, and if one ate without reclining, one must eat it again with reclining. Ideally, one should put both "k'zeisim" in one's mouth simultaneously (the one for the blessing of "Hamotzi" and the one for the blessing of "Al Achilas Matzah"), and swallow one complete k'zayis and then another k'zayis, so that there won't be an interruption between the blessing of "Al Achilas Matzah" and eating the k'zayis associated with it (as there is a dispute whether the blessing of "Al Achilas Matzah" relates to the broken matzah and the blessing of "Hamotzi" to the whole one, or vice versa). But after the fact, this does not invalidate [the mitzvah]. Although it should be noted that with today's matzos, this is not so feasible.

== See Also ==
* [[Mivtza Matzah]]
* [[Matzah Shemurah]]
* [[Machine Matzah]]
* [[Matzah Sheruyah (Gebrokts)]]
* [[Matzah L'Talmid]]

== External Links ==
* Rabbi Adin Steinsaltz, '''[https://he.chabad.org/library/article_cdo/aid/3594159#utm_medium=email&utm_source=93_subscription_he&utm_campaign=he&utm_content=content Why Do We Eat Matzah?]'''

== References ==

{{Passover}}
[[Category:Night of the Seder]]
[[he:מצוות אכילת מצה]]

<references />
[[Category:Mitzvos]]

Geulah - Redemption

2025-07-17T18:40:49Z

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'''Geulah''' is the liberation and salvation of a person or group from distress, servitude, or [[Galus (Exile)|exile]].

== Geulah in Judaism ==
In the [[Tanach]], there are many expressions of the concept of geulah: release of lands from servitude to another person<ref>Vayikrah: 25</ref>, deliverance from distress<ref>Bereishis: 48</ref>, redemption of agricultural produce from the sanctity of tithes<ref>Vayikrah: 27</ref>, ending widowhood, salvation from death, and similar themes.

== Redemptions in the Days of Israel ==
'''Geulat Mitzrayim''' (also known as '''[[Yetziat Mitzrayim]]''', the Exodus from [[Egypt]]) was a process that occurred in the year 2668 from creation (1312 BCE), during which the Children of Israel left the land of Egypt after 210 years of servitude<ref>Even though in the Torah it is written that the Children of Israel served for 430 years, Rabbi Elazar ben Azaria explains that this number includes the five previous years in which Menashe and Ephraim were born, and since the Children of Israel worked day and night - each day is counted as two days.</ref>.

On the night of the 15th of Nissan during the Seder night, there is a [[mitzvah]] to tell the story of the redemption and the ten plagues that preceded it, in addition to the mitzvah of remembering the Exodus which is recited every day during prayer and is even mentioned at night.

This redemption from Egypt was not perfect since additional exiles followed, but it is still considered the primary redemption, since it was the first one that opened the channel for all redemptions that came after it.

==== Personal Redemption ====
According to Chassidic teachings, a person in this world is in a personal exile, with their divine soul imprisoned by the animal soul. Mitzrayim comes from the word "meitzar" (constraint) and limitation. A person must leave Mitzrayim, breaking free from their personal material limitations and connect to Hashem through fulfillment of Torah and mitzvot.

This redemption must be experienced every day, as a person can break through new boundaries each day. As the Alter Rebbe brings in the Tanya, "In every generation and every day, a person must see himself as if he personally left Egypt today<ref>The Alter Rebbe in Sefer HaTanya Chapter 37</ref>."

This departure particularly occurs during the acceptance of the yoke of Heaven in the recitation of Shema, when one accepts Hashem's unity by saying "Hashem Elokeinu Hashem Echad." For this reason, the Sages established the passage about the Exodus during the Shema, even though remembering the Exodus is a separate mitzvah.

== The True and Complete Redemption ==
Although the concept of "redemption" refers to several types of redemption, a special place and special reference is given to the redemption of the Jewish people in the Tanach, the Oral Torah: Jerusalem Talmud, Babylonian Talmud, in ancient Midrashim, and in the two central mystical works: [[Sefer HaZohar|the Zohar]], and the Etz Chaim written by Rabbi Chaim Vital, the student of the holy [[Arizal]].
[[File:למה מחכים?.jpg|thumb|The Rebbe's handwritten note: "What are we waiting for? It's already Friday afternoon after midday."]]
The anticipation for the redemption of the Jewish people is one of the main obligations in Judaism, and was even established in Jewish law as a mitzvah of service of the heart, meaning in prayer, which was instituted by the Men of the Great Assembly: the Shemoneh Esrei prayer. It was also mentioned as the 12th of the 13 Principles of Faith by the Rambam. The concept of redemption is based on faith in Hashem's attributes, His unlimited ability, His righteousness, and His mercy.

The Rambam proves the redemption from verses in Tanach: "And Hashem your G-d will return your captivity and have compassion on you, and will return and gather you from all the nations where Hashem your G-d has scattered you." Even Bilaam prophesied about the King Moshiach, who will appear: "I shall see him, but not now; I shall look at him, but it is not near; a star has gone forth from Jacob, and a staff will arise from Israel." Additional proof comes from the section on cities of refuge, where it is written about the day when Hashem will expand the borders of the Land of Israel, and therefore they will add three more cities of refuge. The books of the Prophets are also filled with prophecies and descriptions of the Messianic era.

After this redemption, no more exiles will occur, and therefore this redemption is called 'the true one,' since truth is something eternal that does not change. In this redemption, all the Jewish people will be redeemed without exception, unlike previous redemptions in which only parts of the nation were redeemed. Therefore, this redemption is called 'the complete one,' as it will be done in completeness and Moshiach will gather all the dispersed of Israel.

== References ==

[[category:Moshiach topics]]
[[he:גאולה]]

Ahavas Yisroel

2025-07-17T18:32:56Z

200.12.168.12:

[[File:שלט אהבת ישראל.jpg|thumb|A sign about Ahavas Yisroel in Talmud Torah Tzivos Menachem in Kiryat Shmuel]]
[[File:איור ואהבת .jpg|thumb|"V'ahavta l'reyacha kamocha" (Love your fellow as yourself).]]
'''Ahavas Yisroel''' is a positive commandment to love every [[Jew]]. Its source in the [[Torah]] is the verse "V'ahavta l'reyacha kamocha" (And you shall love your fellow as yourself). In the Torah, Ahavas Yisroel appears as a general and fundamental concept, as brought in the [[Gemara]] in the name of [[Hillel Hazaken]]: "D'alach sani al taavid l'chavrecha, zo kol haTorah kulah v'idach peirusha" meaning: "What is hateful to you, do not do to your fellow, this is the entire Torah." And [[Rabbi Akiva]] said, "V'ahavta l'reyacha kamocha, zeh klal gadol baTorah" (Love your fellow as yourself, this is a great principle in the Torah).

In Chassidic teachings, the concept of Ahavas Yisroel is one of the central foundations in divine service.

==== Ahavas Chinam (Unconditional Love) ====
Ahavas Chinam is to love every Jew, whoever they may be. Even a Jew found at the ends of the earth whom one has never seen. True Ahavas Yisroel is when one loves a complete rasha (wicked person) just as one loves a complete [[tzaddik]] (righteous person). Just as the [[Beis Hamikdash]] was destroyed because of sinas chinam (baseless hatred), so will [[the Third Beis Hamikdash]] be built through Ahavas Chinam for every Jew.

== In Chassidic Teachings ==
The general concept in Chassidic teachings is to love another Jew not (only) because of their particular qualities such as intellect and good character, but because they are a Jew, and this love stems from the neshamah (soul). This love must be essential love, "kamocha" (as yourself) - just as one loves oneself with a love that transcends the limitations of reason and understanding, so must one love others with a love that transcends reason and understanding.

Moreover: Another person should matter to him more than himself, and therefore he should love another Jew even more than he loves himself. The suffering of his fellow should pain him even more than his own suffering, because regarding himself, he can find all kinds of reasons for which his suffering came upon him. This is the true interpretation of "V'ahavta l'reyacha kamocha" - that you should love yourself as you love your fellow.

The action of the mitzvah in which we are commanded is to contemplate things that awaken love for every Jew, and through appropriate contemplation, a person will certainly reach a genuine feeling of Ahavas Yisroel in the heart. However, this contemplation is only a means to reach a love that transcends intellect, since this love in its essence does not depend on intellect but is a natural love like the love of a person for his brother or a father for his son.

==== The Reasons for the Essential Nature of Ahavas Yisroel ====

===== • Ahavas Yisroel is Ahavas Hashem: =====
Since every Jew is a child of Hashem, as mentioned in the verse "Banim atem l'Hashem Elokeichem" (You are children to Hashem your G-d), every Jew is beloved to Hashem. Therefore, when one loves the beloved, it is as if one loves the one who loves. Also, because every Jew has a divine soul which is "a part of G-d above, mamash (truly)," and "when you grasp a part of the essence, you grasp it all," since Ahavas Yisroel contains Ahavas Hashem, it is an essential love because every Jew has an essential love for Hashem, and because of this, he has an essential love for every Jew.

===== • All of Am Yisroel is Included in the Soul of Adam Harishon: =====
All of Am Yisroel were originally included in one general soul, which is the soul of Adam Harishon, and therefore every Jew is a part of this whole and is also included in his fellow. Moreover, since all are rooted in one essence, and essence - even when divided into particulars - in each particular there is the entire essence, since "when you grasp a part of the essence, you grasp it all." Therefore, every other Jew is like himself, and in loving another Jew, he is not loving another but loving himself.

==== Its Essence in a Person's Divine Service ====
''Extended article - Likutei Amarim - Chapter 32''<blockquote>"The Alter Rebbe writes in his Siddur: 'It is proper to say before prayer: Hareini mekabel alai mitzvas aseh shel v'ahavta l'reyacha kamocha' (I hereby take upon myself the positive commandment of loving your fellow as yourself). That means that the mitzvah of Ahavas Yisroel is the entrance gate through which a person can come to stand before Hashem to pray, and through it the prayer of the one who prays will be accepted."

- Hayom Yom, 2 Tammuz</blockquote>In Chassidic teachings, it is explained that in order for a person to reach the point where he loves another Jew, he must reveal and feel his divine soul, because from the perspective of his animal soul, it is not possible to love another person, since a person naturally loves himself. As the Tanya states, "Only the bodies are separate," and only through the revelation of his divine soul is he capable of loving another Jew. This happens when he reaches a state of bitul (self-nullification), as the Alter Rebbe explains at length in Tanya, where it is then revealed how "all are matching," meaning that all Jews are equal from the perspective of their divine souls, and moreover, "one Father for all of them" - they all have one root in Knesses Yisroel (the congregation of Israel), and through this, one can love another Jew because they are truly united.

==== Love for a Sinning Jew ====
Regarding a Jew who has sinned, about whom it says in the Gemara that "one who sees his fellow sin is commanded to hate him and also to tell his teacher to hate him," it is explained that this applies only to someone who is in the category of "your fellow" and should be your fellow in observing Torah and mitzvos, meaning, equal to you in that he observes Torah and mitzvos. And even then, only after you have rebuked him for what he did, as commanded in the mitzvah "Hocheiach tochiach es amisecha" (You shall surely rebuke your fellow). And even then, one is obligated to love the good part of him and only hate the bad part. But someone who is not your fellow, you are obligated to love him, and perhaps through this, you will be able to bring him closer to Torah.

== Ahavas Yisroel Today ==
In 5751 (1991) on Shabbos Parshas Mattos-Massei, the Rebbe spoke about Ahavas Yisroel and introduced a tremendous innovation. Ahavas Yisroel today - said the Rebbe - is not for the sake of correcting the cause of the [[Galus (Exile)|galus (exile)]] - sinas chinam (baseless hatred) - as it was until now, that we increase in ahavas chinam (unconditional love) to bring the [[Geulah - Redemption|Geulah (Redemption)]], because the cause of the galus has already been corrected (!). Ahavas Yisroel today is because of the spark of Moshiach that exists in every Jew, and it serves as a taste of the true and complete Redemption, when all Jews will be united through the spark of Moshiach that is in each and every one.

It should be noted that this historic announcement is connected to other milestones in our progress toward Redemption, which the Rebbe pointed out in recent years. For example: the completion of the work of spreading the wellsprings, the end of the war of the soldiers of the House of David, the completion of polishing the buttons, the completion of the teshuvah work needed for the coming of the Redemption, and the completion of the work of refining the sparks.

== See Also ==
* [[Mivtza Ahavas Yisroel]]
* [[Achdus Yisroel]]
* [[Chapter 32 of Tanya]]
* [[Kuntres Ahavas Yisroel]]

== Further Reading ==
* Starting the Shulchan Aruch from the right side, in the 'Chayei Rebbi' section of Kfar Chabad Weekly, issue 1856, page 38
* Understanding the concept of Ahavas Yisroel, N. Bernstein, 'Derech HaMelech' Weekly, no. 110, pages 4-7.

== External Links ==
* Tzemach Tzedek, The Mitzvah of Ahavas Yisroel, from the book Derech Mitzvosecha, text format, Chabad Library website
* The Rebbe tells about the Alter Rebbe's Ahavas Yisroel - video collection
* Sefer HaArachim Chabad, entry on Ahavas Yisroel - HebrewBooks
* Kovetz Ahavas Yisroel, in the series 'L'avdecha B'emes' published by Yafutzu, Lag B'Omer 5777
* Ahavas Yisroel through the lens of Chassidus, a study unit on Ahavas Yisroel published by 'Mayanosecha'
* The Baal Shem Tov's approach to Ahavas Yisroel, on the website of Chabad Torah for Yeshiva Students
* Ahavas Yisroel among Temimim, a video production shown on 'Yom Tamim L'Rebbe' 11 Nissan 5783

[[Category:Mitzvos]]
[[he:אהבת ישראל]]

Eating Matzah

2025-07-17T18:22:13Z

200.12.168.12:

[[File:אפיית מצות.jpg|thumb|Baking Matzos]]
[[File:אכילת מצה - יציאת מצרים.jpg|thumb|The idea that eating matzah elevates a person and helps them to "leave Mitzrayim."]]
[[File:מצה.jpg|thumb|Matzah]]
The mitzvah of '''eating matzah''' is an obligation on the Seder night, the first night of Pesach, to eat at least a k'zayis (olive-sized portion) of matzah. The mitzvah commemorates the matzos that the Children of Israel ate when they left Mitzrayim (Egypt).

== Source of the Mitzvah ==
It is a positive commandment from the Torah to eat matzah on the night of the 15th of Nissan, which is the Seder night, as the verse states:<blockquote>"On the first [day] on the fourteenth day of the month in the evening, you shall eat matzos" — Shemos 12:18</blockquote>The obligation to eat matzah is mentioned in additional places in the Torah: "In the second month, on the fourteenth day, at dusk, they shall make it; with matzos and bitter herbs shall they eat it" (from this verse we learn that the Pesach offering must be eaten together with matzos and maror). "You shall not eat leaven with it; for seven days you shall eat with it matzos, the bread of affliction, for in haste you went out of the land of Mitzrayim, so that you shall remember the day of your departure from the land of Mitzrayim all the days of your life<ref>Bamidbar 9:11</ref>."

However, the main obligation is learned from the verse "in the evening, you shall eat matzos<ref>See Rambam Hilchos Chametz U'Matzah Chapter 6 Halacha 1 and in the Lechem Mishneh there, and in the citation of the Gemara later in the text.</ref>."

=Reasons for the Commandment=
One of the central reasons for eating matzah on Passover is to commemorate the haste of the Exodus from Egypt. As it is stated: "they baked the dough which they had brought out of Egypt into unleavened cakes, for it had not leavened, because they were driven out of Egypt and could not delay"<ref>Exodus 12:39.</ref>. Similarly, it is written: "Seven days you shall eat unleavened bread with it... so that you may remember the day you came out of the land of Egypt... for you departed from the land of Egypt in haste"<ref>Deuteronomy 16:3.</ref>.

Accordingly, the eating of matzah represents the fact that at the time of the Exodus, our ancestors’ dough did not have time to leaven, and they were compelled to bake it as it was—matzah<ref>They brought out dough from Egypt, and baked it into matzot when they arrived at Sukkot; and from the time they left Raamses until they came to Sukkot, the dough did not leaven. Likkutei Torah</ref>.

Although the primary reason for eating matzah is because the dough of the Israelites did not have time to rise when they left Egypt, the Torah commanded the eating of matzah even earlier. Already in the passage of "This month shall be for you"<ref>Exodus 12.</ref>, it is stated: "They shall eat the meat on that night, roasted over fire, and matzot; with bitter herbs they shall eat it," and explicitly: "In the evening, you shall eat matzot." Thus, the commandment to eat matzah preceded the actual event of the hasty departure.

This requires explanation: if the main rationale for eating matzah is that the dough of our ancestors did not leaven until God revealed Himself and redeemed them, as stated, "They baked the dough into unleavened cakes... because they were driven out of Egypt and could not delay,"—how is it possible that the commandment to eat matzah was given before the Exodus itself, in the passage of "This month shall be for you", before the event of the hasty redemption had occurred?

On this matter, three explanations have been given:

'''First explanation:''' The original command, "In the evening, you shall eat matzot," refers only to the first Passover night, when the Israelites were commanded to eat the Paschal offering together with matzah and bitter herbs. By contrast, the eating of matzah during the remaining seven days of Passover stems from the historical event in which the Israelites were forced to leave in haste and therefore baked matzot, as their dough had no time to rise. In other words, the matzah of the first night is due to a divine commandment, whereas the matzah of the subsequent days serves as a memorial to the event.

'''Second explanation:''' A distinction should be made between two types of matzah: matzah eaten before midnight and matzah eaten afterward. Before midnight, it was consumed in fulfillment of God's command as part of the Paschal offering. After midnight, when God revealed Himself and redeemed Israel, their dough did not have time to rise—this gave rise to the "matzah of haste." The commandment we fulfill today, even when we eat matzah before midnight on the Seder night, incorporates both aspects: both the matzah commanded by the Torah and the matzah symbolizing the haste of the redemption.

'''Third explanation'''—and the simplest: Although the commandment to eat matzah was issued before the actual Exodus occurred, this was because God, who knows the future ("declaring the end from the beginning"), knew in advance that the redemption would come in haste and the dough would not have time to leaven. Therefore, He commanded them to eat matzah so that their eating would be not only in response to circumstance but also in fulfillment of a divine precept. For had they eaten matzah merely because their dough had not leavened, it would not have constituted a commandment. Thus, God preemptively issued the command so that what was done under duress (due to the haste of redemption) would also be performed intentionally as a mitzvah<ref>Maamar "Matzah Zo" 5629, Sefer HaMaamarim 5629, p. 132ff; and Maamar "Matzah Zo" 5729.</ref>.

== During Galus (Exile) ==
During galus when we are unable to offer the Pesach sacrifice, there is a dispute in the Gemara whether the mitzvah is from the Torah. However, in halacha, the Gemara follows Rava's opinion that the obligation is from the Torah even during galus:<blockquote>Rava said: "Matzah nowadays is a Torah obligation, while maror is rabbinic. Why is maror different? Because it is written, 'with matzos and maror shall they eat it' - when there is a Pesach offering, there is [an obligation of] maror, and when there is no Pesach offering, there is no [Torah obligation of] maror. But regarding matzah as well, isn't it written 'with matzos and maror shall they eat it'? [For] matzah, the verse returns to it [to obligate it independently], [as it states] 'in the evening you shall eat matzos.' And Rav Acha bar Yaakov says both this [matzah] and that [maror] are rabbinic...A beraisa supports Rava: 'Six days you shall eat matzos, and on the seventh day shall be a solemn assembly to Hashem your G-d' - just as [eating matzah on] the seventh day is optional, so too [on] the six days it is optional... One might think that [eating matzah] on the first night is also optional; the verse therefore states 'with matzos and maror shall they eat it.' I only know [that the obligation applies] when the Beis HaMikdash exists; from where [do I know that it applies] when the Beis HaMikdash does not exist? The verse therefore states: 'in the evening you shall eat matzos' - the verse established it as an obligation." — Pesachim 120a</blockquote>This means that the Torah emphasizes that although both for matzah and maror it says "with matzos and maror shall they eat it," regarding matzah the Torah emphasizes "in the evening you shall eat matzos," indicating that even when there is no Pesach offering, there is an obligation to eat matzah.

However, on the other days of Pesach, despite the prohibition of eating chametz, there is no obligation to eat matzah specifically, as our Sages interpret "just as [eating matzah on] the seventh day is optional, so too [on] the six days it is optional."

==== Women and the Mitzvah ====
Despite this being a time-bound positive commandment from which women are typically exempt, in this mitzvah both men and women are obligated because the Torah connects the prohibition of eating chametz to the commandment of eating matzah in the verse: "You shall not eat leaven with it; for seven days you shall eat with it matzos." Our Sages expounded: "Whoever is included in the prohibition of 'do not eat chametz' is included in the positive commandment of 'eat matzah,' and since women are included in the prohibition against eating chametz, they are included in the positive commandment to eat matzah."

Tosafos gives an additional reason to obligate women in the mitzvah of matzah: that they too were under Pharaoh's decrees, which is the same reason for their obligation in the mitzvos of Purim. However, they explain that the obligation from this reasoning alone would only be rabbinic, while their obligation in matzah is from the Torah. Alternatively, from this reasoning alone we would not have known their obligation because there is a gezeirah shavah (textual comparison) from Sukkos to Pesach, and we would have exempted them based on this comparison (as women are exempt from the mitzvah of sukkah). Therefore, a special teaching is needed to obligate women in the mitzvah of matzah.

==== Its Innovation ====
Seemingly, there is an obligation on every Yom Tov to eat bread, and if so, on Pesach, when the Torah forbade eating chametz bread - automatically there would be an obligation to eat matzah. So what is the innovation in this mitzvah?

The Ran explained that its requirement is specifically "lechem oni" (bread of affliction). And in the Shulchan Aruch of the Alter Rebbe, it is explained that the obligation to eat bread on Yom Tov is rabbinic, and on the first night of Pesach according to all opinions it is rabbinic. Thus, the Torah innovated an obligation to eat bread on the first night of Pesach (and the first night of Sukkos is learned from Pesach).

== How to Fulfill the Mitzvah ==
The first k'zayis of matzah must be eaten while reclining - sitting inclined on one's left side, and if one ate without reclining, one must eat it again with reclining. Ideally, one should put both "k'zeisim" in one's mouth simultaneously (the one for the blessing of "Hamotzi" and the one for the blessing of "Al Achilas Matzah"), and swallow one complete k'zayis and then another k'zayis, so that there won't be an interruption between the blessing of "Al Achilas Matzah" and eating the k'zayis associated with it (as there is a dispute whether the blessing of "Al Achilas Matzah" relates to the broken matzah and the blessing of "Hamotzi" to the whole one, or vice versa). But after the fact, this does not invalidate [the mitzvah]. Although it should be noted that with today's matzos, this is not so feasible.

== See Also ==
* [[Mivtza Matzah]]
* [[Matzah Shemurah]]
* [[Machine Matzah]]
* [[Matzah Sheruyah (Gebrokts)]]
* [[Matzah L'Talmid]]

== External Links ==
* Rabbi Adin Steinsaltz, '''[https://he.chabad.org/library/article_cdo/aid/3594159#utm_medium=email&utm_source=93_subscription_he&utm_campaign=he&utm_content=content Why Do We Eat Matzah?]'''

{{Passover}}
[[Category:Night of the Seder]]
[[he:מצוות אכילת מצה]]

<references />
[[Category:Mitzvos]]