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Back in 1996, Rabbi Finman was asked to speak to the niece of one of his students. After spending many hours answering her questions, the woman gave Rabbi Finman her e-mail address. Rabbi Finman wrote the woman a note and included in it a short insight into that week's Parsha and a short Chasidic story.

Realizing that this was something no one was yet doing,, Rabbi Finman sent the missive to his mailing list of about 30 people. Requests from recipients friends came pouring in. The next week Rabbi Finman sent the e-Parsha to 100 people. Within a year more than 2000 people were receiving it. Today, more than 14,000 receive the e-Parsha weekly and the requests keep coming in.

Tzav-Pesach 5777
Vayikra 5777
Vayakhel/Pekudei 5777
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Tzav-Pesach 5777

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In memory of Bennie Magy - Bentziyon ben Avraham v Elke Magy, who passed away Menachem Av 22, 5749 - August 23, 1989 and Rose Magy - Rivka Rayzel Bat Chayim Yaakov v'Chaya Tertza Arbit, who passed away Tamuz 2, 5765 - July 9, 2005. May their souls experience a lichtiger Gan Eden - an illuminated Garden of Eden and may their family only experience Simchas from now on. Sponsored by their son Paul Magy - Birmingham, Michigan.


Don't forget the YouParsha for Tzav http://www.youtube.com/watch?v=7ueMb7YXjrg Eating Sacrifices - Then and Now


The late 17th century scholar, Rabbi Yeshaya Horowitz - known as the Shelah Hakodesh, writes that the Torah Parsha in which a holiday falls has an intrinsic connect with that holiday. This Shabbos, known as Shabbos Hagadol - the great Shabbos, we read the Torah Parsha of Tzav (Leviticus 6 - 8). Rashi, the classic Bible scholar, explains the word Tzav - commandment, "Tzav implies alacrity, immediacy and eternally." This theme is the underlying principle of Pesach.

Everyone knows why we eat matzah on Pesach. The Jewish people left Egypt in such a hurry that the dough they prepared did not have time to rise. Think about it. What does it take for dough to rise? The definition of chometz - leavening - is flour and water that have been left alone for 18 minutes. The Jewish population leaving Egypt numbered 600,000 families. The poorest family left Egypt with 90 camels laden with gold, plus all their other possessions and livestock. Moving such a mass was an incredible undertaking. What does it mean there was no time for the dough to rise? They would have simply carried the dough with them and it would have risen by itself!

Another point: Matzah is called the bread of affliction because the Egyptians fed the Jewish slaves matzah for lunch. Matzah was a very cost effective way of feeding the slaves. In addition, the Jews were commanded to make a seder the night before the exodus. At that seder, they were to eat a Pascal lamb, four cups of wine, bitter herbs and MATZAH. Yet the reason we eat matzah is that the dough did not have time to rise.

The Tzemach Tzedek - third Lubavitcher Rebbe, explains that a child recognizes its father once it has tasted grain. Recognition of the mother is immediate. After nine months in vivo, the child recognizes the mother's heartbeat and breathing pattern. The intellect of the child is developed enough to recognize its father once the child is able to consume grain. Grain is the first solid food fed to babies. So too, writes the Rebbe, the Jews in Egypt needed to eat Matzah at their pre-exodus seder so they recognized that the exodus from Egypt was not some natural phenomenon, but rather, the greatest revelation of Hashem that the world had yet to experience. Once we achieved that level of recognition of G'dliness before the exodus, we no longer needed to achieve it again. We do not eat matzah because the Jewish people ate matzah before they left Egypt.

The exodus of Egypt caused the entire Jewish people and all their belongings to be moved from Ramses to Succos, a distance of 120 kilometers, in the blink of an eye. It is not that there was no time for the dough to RISE. There was no TIME for the dough to rise.

The Zohar writes that matzah on the first night of Pesach is called bread of faith. Our faith in G'd is increased by the very consumption of matzah (It is very relevant to mention that at the very least, everyone should try to use handmade shmura matzah for the seders. The Zohar writes that the best conduit for faith is shmura matzah).

The relationship the Jewish people have had with the Almighty is one that is encapsulated within the word Tzav. There is indeed a quid pro quo to that relationship. When we approach Hashem in a way of Tzav - with alacrity, immediacy and eternality (meaning that the Torah is just as relevant today as it was 3300 years ago), then the Almighty will approach his relationship with us in the same mode to redeem us from our current exile. May we merit the coming of the righteous Redeemer, the building of the third Temple in Jerusalem and the revival of the dead so that this year can conclude our Pesach seders with "This year in Jerusalem". ====================

It once happened on the eve of Pesach, that Reb Levi Yitschok of Berdichev (late 1700's) asked the village smuggler to procure three yards of fine silk (the border between Russia and France has been closed to encourage domestic consumption). Within an hour, the Rabbi had the illegal silk in his hands. He then went and knocked on the door of a villager requesting a piece of pumpernickel. The townsman began sobbing uncontrollably at the Rebbe's request. How could the Rebbe suggest that he would have the forbidden foodstuff right before the holiday?! This scenario repeated itself several times. After many attempts to acquire a piece of pumpernickel, Reb Levik went to the synagogue, opened the doors of the ark where the Torah is kept and cried out to the Almighty, "Master of the Universe. The boarders of this country are closed. Armed guards threaten to shoot any smugglers. Yet, in less than an hour, I was able to obtain contraband goods. Look at your people Israel. There are no borders, no guards, yet it behooves even the simplest of persons to violate any of your commandments. Is it not time to send the Moshiach?"


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