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Healing Our Emotions Through the Power of Attachment

The Power of Matzah to Internalize Emunah

56 min

Class Summary:

This text-based class, the sixth of a series on the Maamar Sheishes Yamim, in the Siddur of the Baal HaTanya, the Alter Rebbe was presented by Rabbi YY Jacobson on Wednesday, Parshas Tzav, 11 Nissan, 5781, March 24, 2021, live from Rabbi Jacobson's home in Monsey, NY.

Please leave your comment below!

  • SG

    Sarah Goldberg -3 years ago

    We know that the Cohen Godol doing the avodah on yom Kippur in the Beis Hamigdash

    On yom Kippur in the Beis Hamigdash is  the "trifecta", namely the "perfect storm" of the highest of person, place and time.

    We, too, can approach this level seder night eating matza and retelling the Hagadda.  

    Today, our tables are the Mizbayach of the Beis Hamigdash. That is place, mokom. 

    The seder night,  retelling the Hagadda (itself the best proof of the veracity of the Torah satisfying all necessary components of proof from the  Kuzari); is, in one sense, the high point of the year. Even Shabbos, Yom Kippur and all yomim tovim have their  veracity derived from the probative value of the Hagadda and seder night. That is time, zman. 

    [Retelling the hagadda is proof that there were: 1. many witnesses to Mattan Torah, 2. Contemporaneous corroboration by all people at that time, and 3. An uninterrupted mesorah of that fact starting one year after Mattan Torah]. 

    And when we eat matza and retell the Hagadda, this is  in place of the Avodah of the Kohen Godol on yom Kippur.  We are like that Kohei, person, gavra. 

    So a yid eating matza and retelling the Hagadda seder night is our current (golus) version of that Trifecta  high point of  the  Cohen Godol on yom Kippur. 

    That is the necessary but insufficient external gashmious component that both the Kohen Godol had, and we must also have.

    If the Kohen had an improper thought for any korban, Hashem knew and the korban is posul despite perfection in time, place and person. 

    So, besides conducting a technically perfect seder, that is necessary but insufficient. That is external.  We must also have the proper inner thoughts and middos.

      We must ALSO have that inward sincerety and proper middos the poor sincere yid who went to the Besht had, and not be "bloated" and self satisfied like the other technically correct lavish yid had. 

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    • SG

      Sarah Goldberg -3 years ago

      The "non-bloatedness" of kosher matza is a hint that, despite perfection of time, place and avodah, all this is necessary but insufficient, and we must also possess the humility of matza and the sincerety of the poor sincere yid who went to the Besht.  

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  • SG

    Sarah Goldberg -3 years ago

    Yes, we are commanded to, and must eat Matza seder night

    R. Manis Friedman recently posted a story about a lonely old widower who knew very little of yiddishkeit. He somehow realized it was seder night,  took out 3 rice cakes and treif wine and an old Hagadda from his mother.  That was his seder. 

    Manis says that just perhaps Hashem had more Naches from that sincere,  albeit halachically improper seder (worse than the Baal Shem Tov's sukka); than the technically correct routine lavish seders of others. 

    This also fits with the story of the Baal Shem Tov about the 2 sedorim of the poor but introspective yid and the lavish "oifgebluzen" ("bloated", "puffed up", "full of himself") seder of the other. 

    So today's maamer talks about the supernal ruchnious results of eating matza on seder night, but just perhaps, this is, as the philosophers say, "necessary but insufficient" and the sincerity and emesdik introspection working on one's self of the poor yid who went to the Besht is also necessary. 

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Chassidus: Siddur Shaar Chag Hamatzos #6

Rabbi YY Jacobson

  • March 24, 2021
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  • 11 Nisan 5781
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  • 474 views

Dedicated by Dr. Robert Frankel in the merit of Romi Alexander ben Ashley for a complete and speedy recovery.

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