Today's Pesach Stories: Seeking the Laws of Pesach; Chametz and Matzah

1) The Rebbe of Sanz-Klausenberg, shlit"a, gave a very inspiring talk. "The Rokeach writes that one should prepare himself with cheshbon hanefesh and teshuvah before fulfilling a mitzvah; he should beg Hashem that he merit to do the mitzvah as is fitting, without feelings of self-aggrandizement. Some would even fast before fulfilling certain mitzvos. The reason for these extra exertions is because a mitzvah done with genuine feeling as it should be makes huge rectifications in the upper worlds. Obviously there are many barriers that block the way of the person who wishes to reach this pinnacle. The least we can do before performing a mitzvah is to beg Hashem for help. "Now we can understand why every tractate in the Talmud begins with a shaar blatt, a page with a gateway, and then starts on a page marked as number two. Tzaddikim always petition Hashem for help to learn and do mitzvos. They plead with Hashem: 'I know in my heart that I am not as I should be. I have done much wrong. Nevertheless, You Hashem are gracious and merciful. I therefore plead with You to help me serve You in truth.' The first page is the gateway: we enter into the gates of learning Torah lishmah by begging Hashem for His aid. Only after entering this gateway can we begin the actual tractate on page two. "This is the meaning of the words of our sages that thirty days before the holiday one should begin studying the laws of Pesach. The language used there is,שואלין ודורשין בהלכות הפסח, which literally means to ask about and seek the halachos of Pesach. This indicates our asking Hashem for help. דורשין should also be understood in the context of verse, 'דרשו ה' בהמצאו'—'Seek Hashem when He is to be found,' since this alludes to seeking aid from Hashem. When learning hilchos Pesach, we must beseech Hashem for help to avoid the slightest trace of chometz and that we merit to fulfill the many mitzvos of the holiday properly." #2) The Hagaddah Ishei Yisrael writes:“Our sages teach that matzah must be made from one of the five grains, since only the five grains can become chometz. Matzah may not be made from other species since, although something happens when they are left, it is not the same chemical process as leavening. Instead of becoming chometz, other species ferment or spoil. Rav Yisrael of Modzhitz, zt”l, explained the practical lesson from this as follows: rice and other substances that cannot become chometz represent the person who is in the grips of depression. Even if in his lethargy he doesn’t sin outright and does do good when he moves at all, his mitzvos are spoiled. These acts are done out of depression and lack vitality. Like a spoiled thing, the depressed person sits on his couch and goes through life in spiritual slumber. He feels certain that he has done all that is incumbent upon him in avodas Hashem. He added, “But a person with a joyous heart is the exact opposite. He is filled with inner happiness and strength. Although such a person is more susceptible to sinning because the yetzer hara wants especially to bring such a person down, if he stays joyous he is freed. As the verse states, 'כי בשמחה תצאון'—‘For you shall go out [of exile] in joy…’ As long as he acts for holiness in whatever way he can, he will never come to the chometz of sins. This can be compared to dough that cannot become chometz as long as it is worked.”

A Speck of Chometz

The Shulchan Aruch rules that a prayer intoned without kavanah is like a body without a soul. This rule applies equally to how one fulfills the mitzvos. If he uses the mitzvah to connect to Hahsem, they reach the highest spheres. Although fulfilling a mitzvah without thinking is also very precious, when compared to doing a mitzvah with kavanah, it too is like a body without a soul. That is the main element of the mitzvah is lacking. This is one reason why many people say לשם יחוד before fulfilling mitzvos. In this manner, they attempt to recall that one is not only obligated to fulfill the mitzvos. To paraphrase the Shelah Hakadosh, “He must also remember the One who gave the Torah.” But how is one to remember Hashem while involved in the many physical preparations of the chag? Rav Avraham Ladau, Av Beis Din of Zembin, would always send a short message to Rav Shmuel Dovber of Porisov with the wagon driver that would go to that town before Peasach. The message would reveal what the rav was thinking about while involved in all the preparations and mitzvos of Pesach. One year the message was, “Chometz on Pesach is אסור במשהו, even a tiny amount. Emunah—failing to remember Hashem—is also אסור במשהו, even for an instant!” When Rav Shmuel Dov Ber heard this message he said, “This short message can easily be expounded on for a full year!”

Incomplete Angels

. The Arvei Nachal, zt”l, would inspire everyone he came into contact with to do mitzvos with as much kavanah as possible. He would say, “When a Jew learns Torah, davens, or does any mitzvah he creates a defending angel. At night when his neshamah ascends on high, these angels present themselves for inspection from above. If the Torah, mitzvos, or prayer are as they should be, these angels are allowed to join the heavenly host. A sign that the angels one has fashioned are accepted is that he does not focus on what he has achieved. Instead he moves on to new mitzvos, a new topic of study, or another meaningful prayer.
“But if the angel is not complete, it is rejected from the heavenly host. This angel remains with the one who brought it into existence. A sign of this kind of incomplete mitvah is that one focuses on this mitzvah until he is filled with pride. Since he is so full of the mitzvos he has already done, he has trouble moving on to new mitzvos or focusing on moving on in learning or davening. Instead he dwells on this mitzvah which gives him great pleasure but also holds him back from advancing.
“This is a deeper meaning of the statement on Zevachim 87, לינה מועלת. It can also be read as, ‘an angel that remains with one overnight signifies that he has transgressed the prohibition of meilah.’ Since this mitzvah or Torah takes up more than its share of space in one’s head it puffs him up and makes him arrogant, pushing him to fall spiritually.
“The continuation of the statement there, 'בראשו של מזבח', teaches that this problem is especially damaging if it happens to a tzaddik or talmid chacham, the head of the mizbeach. They must be extra vigilant to learn and do mitzvos with real devotion and completion to avoid creating blemished angels.”

The Purpose of Working for a Living

It was motzei Shabbos and Rav Yosef Dov Soleveitchik, zt”l, known by most simply as “the Rav,” needed a minyan for ma’ariv. He wandered into a Modzhitzer shtiebl where, despite the lateness of the hour, the chassidim were singing with intense dveikus. After waiting a time he asked when they would daven ma’ariv. “What, you want to bring in the week already?” was the indignant reply.
The Modzhitzer chassidim worked hard for their livelihood often with physical labor, as water carriers and the like. It would certainly be fair to wonder where they got the strength to be so involved in spirituality despite their heavy involvement in materialism the entire week. The following words of the Divrei Yisrael of Modzhitz, zt”l, answers sheds light on the question. “The olah offering represents Torah and prayer, as we can learn from Menachos 110. It is kodshei kodshim, unlike the shelamim which is kodshim kalim and alludes to making a living. Through this we can understand the Mishnah we say every day during korbanos. Shelamim are kodshim kalim and their blood must be applied in a double application that is really four. The word damim, blood, can also refer to money. One must work and make money to enable him to learn Torah and daven, both of which are double-fold. Torah is doubled because there are two elements to Torah—written and oral—and they each contain both positive and negative mitzvos. Prayer is also doubled since we daven day and night. These are the two applications that are four to which we must apply our money.
“We must know that the time we spend learning and davening does not cause us a financial loss since the purpose of working is to learn and daven!”

Never Forget the Tachlis

It was motzei Shabbos and Rav Yosef Dov Soleveitchik, zt”l, known by most simply as “the Rav,” needed a minyan for ma’ariv. He wandered into a Modzhitzer shtiebl where, despite the lateness of the hour, the chassidim were singing with intense dveikus. After waiting a time he asked when they would daven ma’ariv. “What, you want to bring in the week already?” was the indignant reply.
The Modzhitzer chassidim worked hard for their livelihood often with physical labor, as water carriers and the like. It would certainly be fair to wonder where they got the strength to be so involved in spirituality despite their heavy involvement in materialism the entire week. The following words of the Divrei Yisrael of Modzhitz, zt”l, answers sheds light on the question. “The olah offering represents Torah and prayer, as we can learn from Menachos 110. It is kodshei kodshim, unlike the shelamim which is kodshim kalim and alludes to making a living. Through this we can understand the Mishnah we say during davening that Shelamim are kodshim kalim and their blood must be applied in a double application that is really four. The word damim, blood, can also refer to money. One must work and make money to enable him to learn Torah and daven, both of which are double-fold. Torah is doubled because there are two elements to Torah—written and oral—and they each contain both positive and negative mitzvos. Prayer is also doubled since we daven day and night. These are the two applications that are four to which we must apply our money.
“We must know that the time we spend learning and davening does not cause us a financial loss since the purpose of working is to learn and daven!”

The Empty Prayer

We know that a mitzvah that is done without kavanah is like a body without a neshamah—surely an aspect of pigul, as the Tifers Shlomo, zt”l, writes. Yet many people have a hard time directing their thoughts. Rav Wolbe, zt”l, illustrated this failing with a true story,
“Once, a certain avreich was in the grocery, looking for various items required at home. He put aside one item after another. Strangely, just as he was reaching for the eggs, he felt a curious pain in his chest. After a moment he felt another pain and suddenly found himself...in shul davening shemonah esrei. The pains had been nothing more the obligatory rap on the chest during selach lanu!”
Although prayer without kavanah is very precious since it reaches the highest heights as the Nefesh Hachaim explicitly writes, it is also an aspect of pigul, since it lacks a neshamah.
Rebbe Nachman of Breslov, zt"l, along with Rav Aharon of Karlin, zt”l, explain that—unlike actual pigul—such a tefilah is redeemable since it can be imbued with kavanah later. “Even when a person cannot daven with kavanah he must never refrain from davening in whatever way he can. Although for the present the tefillah without kavanah cannot ascend on high, when he will say a tefillah with kavanah he will revive all the ‘empty’ tefillos, enabling them to ascend on high on the ‘coattails’ of the prayer said with kavanah.”

The Power of Song

When Rav Meir of Kretchnif, zt”l, was a young boy his father, the Rebbe of Nadvorna, zt”l, would often travel. During one of his many trips, his young son Meir felt a burning desire to learn the alef-beis, so he walked into the town’s cheder and asked the melamed to teach him the letters. The melamed readily complied.
When his father returned the young child immediately showed off his knowledge by holding an open sefer next to his father and naming the letters. When the rebbe heard that the town melamed had done so, the rebbe complained to him. “He is my son and his education is my responsibility. How could you teach him without my prior consent?”
The rebbe wished to teach his son with the enthusiasm imbued to him by his father. In order to do this he ordered his son not to open any sefer until he forgot what he had been taught. All berachos and the like were taught to him by heart, but because he had a phenomenal memory it took a very long time for him to forget. In the meantime he felt inferior to his peers who all could read but when he complained to someone who told his feelings to the rebbe, the rebbe explained why he was waiting. “With Hashem’s help this will be for the best. He is now focusing on tefillah and he will learn to daven better than thousands of Jews.”
The child did indeed pray with great fervor. In addition his energies and yearning caused him to design a violin and play the most beautiful and inspiring songs. His playing was so inspirational that his father would often wake him to play a heart-rending melody to arouse him in avodas Hashem.
When he ascended higher and higher in avodah, he elevated his music with him and he also taught his son to use a violin in his avodah. To this day, this avodah made an impression in his descendants known for using music to inspire themselves and others in avodas Hashem.

The Minyan

Rav Yaakov of Amshinov, zt”l, worked to fulfill the mitzvah of pidyon shevuyim. Once, he returned home at an inordinately late hour. It was so late that when he sought a minyan to daven Maariv, it was hard to find anyone who still hadn’t prayed.
Completely nonplussed, the Rebbe ordered his gabbai to go to the local hangout. Any Jews in there would likely not have davened maariv—perhaps not for many long weeks or months! Sure enough the gabbai found several Jews there whom he convinced to complete the minynan. Most of them were so divorced from Yiddishkeit that the gabbai had to provide some kind of head covering so that they could join the minyan.
When the Admor of Amshinov from America, zt”l, told this story he would conclude. “Our sages teach that the Divine presence rests with ten Jews. Even if they are completely wicked, if they join a minyan to daven, the Shechinah rests upon them.”
A similar thing happened in the famous Zichron Moshe shtibel in Yerushalayim. Known for having a minyan even at very late hours, several very busy Jews found that there is no guarantee of a minyan at all times. When they poured out their heart to Rav Gutfarb, the gabbai, he presented a very simple solution to their problem. He dialed a local cab company which only employed Jewish drivers and ordered a whole bunch of taxis. When they got there he met them and asked them to put on a kipah, turn on the meter, and join the minyan in prayer. Of course there were exactly enough drivers to make up a minyan and after a very enthusiastic davening Rav Gutfarb asked them what he owed them for the privilege of making a minyan. Not one driver would take a penny. Instead they thanked him. One remarked that perhaps they owed him.
He wondered aloud, “Do you know how long it’s been since I have been in a shul...?”

Go to the Wise Man

Unfortunately, most are familiar with the distress caused by illness hitting a member of the family. One man whose son suddenly became very sick was beside himself since the doctors said that the child’s condition was ominous. After doing what he could at the hospital, the father rushed to his rebbi, Rav Shlomo Zalman Auerbach, zt”l, for advice and to plead with him to daven for the helpless child. Rav Shlomo Zalman encouraged the father and heaped blessings upon his head. The moment he left, the rav took a sefer Tehillim off the shelf and began to daven in earnest.
The next day the father once again approached Rav Shlomo Zalman but this time he looked much happier. “Boruch Hashem, the doctors say there has been a marked improvement and I just wanted to thank you for davening. I came to tell you since I am sure it was your prayers that made all the difference and caused this remarkable improvement.”
Rav Shlomo Zalman smiled back at the happy father and remarked, “Our sages tell us that if someone has a sick person among the people of his household, he should go to the ‘chochom’ and ask that he beseech Hashem to have mercy on the sufferer.
“The language here seems strange. Why not direct someone to go to a tzaddik? Why a chochom? I once heard a tongue-in-cheek answer from Rav Eliyahu Kletzkin from Lublin. He explained that if a person goes to a tzaddik and the sick man recovers, the tzaddik could mistakenly think he is a baal mofes. For this reason it adjures one to go to a chocham. A wise man understands that this from Hashem and will not think of himself as a baal mofes!”

The Effects of Shatnez

When the Mirrer Yeshiva was temporarily sheltered in Shanghai during World War II, the entire yeshiva felt a powerful stirring to learn Torah and Mussar and pray with special intensity. Although they had been fortunate enough to escape the Germans, they knew that living under the Japanese was no guarantee of safety since the Japanese were allied with Nazi Germany and could turn against the Jews any day. Furthermore, there was no protection against the Allied air raids of Shanghai. The only protection was clearly to be secured from their Father in heaven, through heartfelt prayer, introspection, and diligent learning.
On Yom Kippur, the intensity of the tefillos was hard to imagine. Oddly enough, in the middle of the davening, a certain very prominent student left the beis medrash for a short time and then returned in his weekday outfit. He resumed his tefillah and remained in his place until the end of the long day.
After Yom Kippur, another bochur asked the one who had left why he had done such a strange thing.
The first bochur explained, “When I was davening, I felt that my tefillos were just not flowing with even the kind of intensity that I have gotten used to during an ordinary weekday. I couldn’t understand what I was doing wrong, and so I tried to learn a little mussar. Although this usually is very helpful, this time it did nothing for me. I suddenly realized that my new Shabbos suit might be the culprit. I saw in the Tzionei on Chumash that wearing shatnez prevents ones prayers from ascending. I quickly went to change into my weekday clothes, and as soon as I returned I could tell that my suspicions were right because all the barriers just melted away.”
“But didn’t you check your new clothes for shatnez?” the other bochur asked.
“I did, but my feeling on Yom Kippur made me certain that the one who had checked had missed something.”
The following day, the suit was thoroughly re-examined, and sure enough there were parts that had been processed with linen in a way that was very difficult to detect. The suit was simply riddled with shatnez!