Podcasts about ha lachma anya

We begin the Seder with the Ha Lachma Anya , which speaks about the matzah and ends with the words, "Now we are still in Galut. We hope to be in Eretz Yisrael with the Beit HaMikdash before next year's Seder." Rabbi Ronen Sharabani gave a beautiful explanation in his new Haggada Me'afar Kumi about why we begin with this. Chazal tell us that the final ge'ula will take place in the month of Nisan. So, when the month begins, all of Klal Yisrael is hoping to be in Yerushalayim with the Korban Pesach by the night of the Seder. However, if Lel HaSeder arrives and once again Mashiach has not come, it could cause a person to enter the Seder with feelings of despair, thinking: "We've made this request of L'shanah Haba'ah B'Yerushalayim every year of our entire lives—and it still hasn't happened. What's going to give us chizuk to think that things will ever change?" For this, the Rabbis tell us to begin the Seder speaking about the matza. The Seforno writes on the pasuk describing Yosef Hatzaddik being rushed out of prison that this is the way of all salvations that Hashem brings—they come in an instant. Even when it looks like there's no hope in sight, things can suddenly change. And this is what happened in Mitzrayim. The pasuk says they were rushed out of Egypt without enough time for their dough to rise. Matza is the symbol of an instant salvation. And so it says about the future geula : פתאום יבוא אל היכלו —Mashiach is going to come suddenly. When we internalize that the salvations of Hashem come in an instant, we will never despair, because we know everything can change in a moment's notice. What we see today has nothing to do with tomorrow—and the same applies to the difficulties people are currently experiencing. No matter how long it's been, no matter how dismal it seems, salvation can always come in an instant. A woman told me she got married about twenty years ago and was looking forward to a joyful home filled with children. After seven long years of waiting for their miracle, they were blessed with a precious daughter who indeed filled their hearts with the joy they had hoped for. For years after that, they tried every possible method to have another child, but it wasn't working. They delved deeply into learning and practicing emunah , and then, with the advice of their rabbi, they decided to take a pause from all their efforts and instead focus on enjoying the life they had. Especially since they were making so many efforts, they risked attributing success or failure to their own actions rather than to Hashem. They spent a year focusing more on spirituality, adopting a healthier lifestyle, eating better, exercising regularly, and appreciating everything Hashem had already given them. Then they went back to the doctor to try another treatment. Everything was looking good. They were awaiting results from a certain test, and when the results came back positive, they were thrilled. Even the doctor was elated. He told them they needed to repeat the test two more times. The second time, the numbers were even better. But on the third test, the results took a turn the other way. After eight long years of waiting for their second child, it appeared that once again they were going to be let down. That night, they called a hotline for emunah , and amazingly, there was a story shared about a childless couple who had been told by their doctor that they would never have children. The husband went for a drive afterward to clear his mind, and when he returned home, he found that his wife had set the table with their finest china. She told him, "We're going to celebrate all we have, despite the sorrowful news." The next morning, at 5 a.m., they received a phone call from the fertility clinic saying it had been a mistake—and that she actually was going to have a child after all. This woman and her husband took that story as a direct message from Hashem. They picked themselves up and enjoyed that Shabbat more than ever. They sang with their 8-year-old miracle girl. They expressed gratitude and celebrated all the blessings that Hashem had given them. That Motzaei Shabbat , they went for another test, and amazingly, everything changed for the better. Baruch Hashem , that year, they were blessed with their second miracle baby. The salvations of Hashem always come in an instant. This is the chizuk we give ourselves at the beginning of the Seder, and this is something we must always keep in mind. B'ezrat Hashem , we should see the Geula Shelema and celebrate this holiday in Yerushalayim with the Korban Pesach. But even if that doesn't happen— even then —it doesn't mean the geula can't come a second later. Shabbat Shalom and Chag Sameach.

Whether you're a radical Progressive or Traditionalist, are you ready to be Free? Join Jews and Gentiles, blacks and whites, progressives and traditionalists and return to April 4th 1969 (MLK's first Yartzeit) at Arthur Waskow's radical and controversial Freedom Seder. I recently picked up a first edition of this Mao-sized red booklet, and it's far more nuanced than I expected. Radical progressives will be surprised by its Jewish particularism and its defense of taking up arms to defend one's people. Traditionalists will be struck by how rooted it is in Rabbinic tradition and delighted by the meaningful rituals it re-introduces. We explore how Waskow, a typical 60's social activist who only later became a rabbi, created an "activist Midrash" that balances Jewish particularity with universal themes. Key Takeaways Universality meets particularity: Waskow's Haggadah balances universal themes with deeply Jewish elements, challenging both progressives and traditionalists Ritual innovations: The Freedom Seder introduces thought-provoking additions to the traditional Seder, including a moment of silent meditation before candle lighting. Nuanced perspectives: Waskow doesn't shy away from addressing difficult topics, including Jewish shortcomings and the complexities of liberation. Timestamps [00:00:05] — Introduction: Passover a year after MLK's assassination and the origin of the Freedom Seder. [00:04:07] — Arthur Waskow's background and path to becoming a rabbi through the Freedom Seder. [00:09:14] — Distinction between universal and Jewish themes in the Haggadah. [00:10:42] — Observations on the symbolism of unlit candles and the unique kiddush for Saturday night. [00:14:29] — Discussion on Waskow's reimagined translation of “Melech Haolam” and blessing reinterpretations. [00:19:08] — Story of Rabbi Mendel and the power of silence and speech in the Seder. [00:20:09] — Ritual of darkness and silence before candle lighting, using silence and speech as symbolic themes. [00:21:41] — Opening the door for Elijah and referencing Ha Lachma Anya with new interpretations. [00:24:25] — Reflecting on “Next year in Jerusalem” as both literal and metaphorical. [00:26:39] — Revolutionary themes in Moses' story and the broader message of activism and discomfort in liberation. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/638787 Transcript on episode web page: https://madlik.com/2025/04/09/freedom-haggadah-tradition-meets-social-justice/

In this shiur, delivered in Ba'er Miriam on Erev Pesach, Rav Burg explains the inner meaning of Ha Lachma Anya. Only through pure Chesed will Klal Yisrael ultimately be redeemed.

Welcome to our Haggadah/Bitachon series. We're now up to the unit of Avadim Hayeenu . The Ritva writes that this is the beginning of the Haggadah - the answer to the son's question. And as the Gemara says, we start with the negative and end with the positive. And the reason is , says the Ritva in his beautiful words, לתת שבח והודאת לה׳ יתברך המאשפות ירים אביון To praise and thank Hashem Yitbarach , that H e lifts up the destitute from the dumps. This is an important part of our theme- we're not just telling the story, we're supposed to be feeling Hakarat HaTov and say Thank You to Hashem for what He has done for us. The Rambam, in his sefer Moreh Nebuchim section 3, chapter 43, when going through certain mitzvot , says that holidays of Sukkot and Pesach teach us De'ot and Middot . De'ot are the proper mindsets, and Middot are the proper character traits. The De'ot / mindsets of Pesach is to mention the miracles of Mitzrayim and realize hatmadatah l'dorot (this is an important line) that it's not enough to say that miracles happen, but rather that miracles continue to happen. (We see that in the V'hi She'amda , which we'll get to later on). So the Rambam , in his very succinct way, encapsulates the cognitive message of Pesach - הזכרת אותות מצרים / Remembering, mentioning the miracles, the signs, and התמדה לדורות /its continuation for generations. And what is the midah one should have? That a person should remember the bad days during the good days. We're in the good days now, so remember the bad days. Why? בעבור שירבה להודות לה׳ so that you will increase your thanks to God. And, what's the purpose of the thanks? V'shalumad midat anava v'shiflut , to teach you the trait of humility. As we mentioned in Ha Lachma Anya , anya is humility . The Rambam is telling us the purpose is to remember. Avadim Hayeenu -We have to remember the bad times in the good, and thank Him, and ultimately come to the anava v'shiflut . And we eat the matzah and maror to remember what happened to us. Remember what he says, the chesed Elohah , the kindness of God and the promise He made to our forefathers because they were Anashim shleimim b'deotam u'midotam . They were men full of De'ot and Middot Who are those forefathers? Avraham , Yitzhak , and Yaakov . He says this is one of the fundamentals of Torah Tiluyah Alav , that the Torah depends on. שכל טוב שהטיב ה׳ לנו / All of the goodness is that God ever did to us , ויטיב / and will do good for us , is in the merit of the Avot . That's why he talked about the Brit Ben HaBe'tarim , it's all about Avraham Avinu; and it says Yaakov Avinu goes down, Yitzhak Avinu is also mentioned in the Haggadah , when it says, I chose Yitzhak . This is where the humility comes in as well, to realize that it's in the merit of our forefathers that we're here, not because of what we did. Thanks, praise, humility, remembering where we came from- that is the beginnings of Avadim Hayeenu . The Avudarham says that's why we say in Avadim Hayeenu , ' Kulanu Zekeinim , even if we're old men,' and we heard this for years already and we know everything, we still have to say it, because you have to arouse your happiness and your thanks. This is not a cognitive experience; it's not just to tell me something that I don't know. No. I have to get myself to thank Hashem and be happy for what He has done for us to drive in the Hakarat HaTov . If HaKadosh Baruch Hu did not take us out, we would not be out! That's a fact. Nothing else could have gotten us out. He quotes the Midrash that says that it's like an embryo that's stuck inside its mother's womb. It's stuck there and it can't get out. It has to be pulled it out. Likewise, we would still be there, and we would have become entangled in the Egyptian culture and mindset. Therefore, God took us out and created a whole new existence. A new birth. So we thank Him for that fact on this night. We became a whole new nation- and that never would have happened. It's impossible. Even in the greatest dreams, it's could not happen. Only God can make it happen. In a mashal , in the sefer Zevach Pesach , he says, Maybe 600,000 people could not have been let out, but what if it had been just us and our children, and our grandchildren? Who knows, could we have gotten out? No. He says, Can millions of sheep fight off a lion ? No. Millions of sheep can't fight off a lion. There are certain things that just can't happen. Therefore, he says, there's only one way out of this, Yecholet Eloki Urtzonot / The ability of God and the will of God . He says the purpose of this is not to make you feel like you got out. We'll talk about that later in the Haggadah . The purpose now is to tell us Gevurat Hashem Yitbarach V'chasdoh , God's strength, His power, and the kindness that He did , to humble ourselves to the One that saved us, and only He could have saved us. No one else. It's like the patient that there was only one doctor in the world that could perform this life-saving operation and no one can else do it. That's the feeling that we're supposed have on the night of the Seder .

Welcome to our Daily Bitachon lesson. We are starting a new, pre-Pesach Hagadah series. We're going to start with Ha Lachma Anya, which is divided into three units. Unit number one is, הא לחמא עניא דיאכלו אבהתנא בארעא דמצרים/ This is the bread of of affliction that our forefathers ate and lay on the land of Mitzrayim . Unit number two is כל דכפין ייתי ויכול. Anyone that's hungry should come and eat. כל דצריך. Anyone that has any other Passover needs. ייתי ויפסח should come and fulfill his Passover needs. Unit three, השתא הכא. השתא, This year. לשנה הבאה בארעא דישראל. Next year we're going to be in ארץ ישראל. השתא עבדי, this year we are slaves. לשנה הבאה בני חורין, next year we're going to be free. Unit number one is about humility. הא לחמא עניא. Ha Lachma Anya i s the Lashon of Anava. The goal of Galut Mitzrayim , was to make us humbled. We spoke about this at length when we spoke about humility. The goal of the Galut is to humble ourselves. Matzah represents humility . Chametz , which grows and is bloated, represents Arrogance . Therefore the first step we need to make towards our ultimate redemption is to become humble. There is a famous midrash that says, ענוים ענוים, הגיע זמן גאולתכם. Humble ones, oh humble ones, the time of redemption has come. The redemption will come when we are humble. The Mashiach is referred to as Ani, a poor or humble man that's riding on a donkey. Humility is a prerequisite for the Geula . The Chida speaks about this at length and tells us that in order to receive the Torah we have to be humble. Har Sinai is low and humble. He says that the level of Torah that's going to be revealed in the time of Mashiach is so great that we have to go through these centuries of Galut to further humble ourselves in preparation or that great revelation of the times of Mashiach. That's unit one- humility. Unit two is אהבת ישראל. כל דכפין, ייתי ויכול. Anyone that's hungry, come in and eat. כל דכפין, anyone that's needy, come and get your meal. It's not enough for us just to be humble. We also have to be giving and take care of our fellow man. Of course, humility will bring one to get along with other people but we have to take the humility to the next stage. Humility brings about two things. Number one is, getting along with people. But that's not enough. We also need to have Bitachon. We have to rely on Hashem. When a person is humble, he realizes he's not in charge. The person who's a Baal Ga'ava cannot rely on Hashem, because he's relying on himself. He thinks he can do everything. He thinks he doesn't need any help. But the humble man can rely on Hashem. Therefore, after this unit on the bread of affliction, it branches off into two roads. Firstly, humility brings us to Ahavat Yisrael . We're able to invite in those that are needy. Additionally, humility brings us to rely on Hashem and have Bitachon and say This year we are here, this year we are servants. Next year we'll be in Eretz Yisrael. Next year we'll be free. That's Bitachon , because we realize we're not in charge, and that was the whole message of the Matzah . The reason we have Matzah, and the reason everything is centered around the Matzah is that we didn't have a chance for the bread to rise. We rushed out. When you rush out, it's because you're not in control. When you're in control, you plan. But we rushed out because we were not in control of anything. Hashem did it all. And so too, with the final Geula ,. The Navi uses the phrase Pit'om Yavo / It will come suddenly. It's going to happen with speed because we're not in charge. The Rambam starts off his Hagaddah with the words בבהילו / In a rush. We rushed out. And we're going to rush out of this Galut as well. That is the opening paragraph. We're setting the stage. It's a stage of humility. And out of humility is born Ahavat Yisrael and Bitachon . And for all those Bet Halevi enthusiasts, you know that he wrote three essays. One of them was on Bitachon , one of them was on Ahavat Yisrael , and one of them is on Anava - and that's because these three points are all interrelated. And they're all necessary for the Geula. Rav Yaakov Hillel shlita says that these essays were hiding until our generation, the final generation, to help us get us ready for the Geula -with these three fundamental points: Bitachon , Ahavat Yisrael and Anava - and those are the three fundamental points that the Haggadah of Pesach starts with.

This morning we discuss the famous opening of Magid, telling the Passover story at the Seder. We being with Ha Lachma Anya (this [Matzah] is the bread of poor people), with several otten-asked questions, and we provide a new answer based on the writing the the Rav, Rabbi Yosef Soloveitchik. In essence, sharing and welcoming transform us from slavery to freedom. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

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The Avudraham and Ritva explain that ha lachma anya is in Aramaic so that the malachai hasharais (who don't understand Aramaic) won't hear us praising ourselves and then argue that we aren't really fit to be redeemed. This episode addresses many difficulties with this pshat. In doing so, it also explains why we begin maggid with ha lachma anya, a cryptic and seemingly disconnected paragraph.

As the beginning of Maggid, Ha Lachma Anya contains within it all of Maggid. And yet it is a section of the Haggadah that makes very little sense. In contrast to the rest of the Haggadah it is written in Aramaic. Why? Ha Lachma Anya does not seem to have anything to do with Maggid. Why is it placed there?  This is not the bread that our forefathers ate in Mitzrayim, it's the food that they ate when they left Mitzrayim?  The Magen Avraham says that we ought to say "This is "like" the food that they ate..." but the Mogen Avraham says lo hifsid if we say it according to our current girsa. Why doesn't the Magen Avraham mandate that we say "like"? Why does he allow the current girsa? He even makes it sound like it is correct and that we have lost nothing by saying the current girsa? This is obviously not an invitation - that should have happened in Shul. At the very least before Kiddush so that the person being invited could have had the first cup of wine. The door is not even opened!  What's the difference between those who are hungry and those who are needy?  What does it mean to invite some to celebrate Pesach with us? They can't join us in the Korban Pesach, it's too late! They have to be included before the Korban was shechted.  What's the difference between now we are here and now we are slaves?  What's the connection between all three of these things?  In this shiur, delivered in Monsey, Rav Burg explains how we are still in Egypt and the process of leaving Mitzrayim is the story of our entire history. Ha Lachma Anya is a road map for how we leave Mitzrayim. 1 - We recognize our state of being in Mitzrayim. 2 - We realize that we are part of something larger than ourselves. We contribute to those who are in need. We recognize how we are needed in the world. 3 - We hold on to the hope and vision of redemption being both physical and essential.

Ha Lachma Anya insights

Ha Lachma Anya insights

In this episode we delve into the murky origins of the Ashkenazic custom to avoid Pesach and offer what I think is the most compelling explanation. We also get into some other customs that originate in Medieval Ashkenaz. Finally, we offer some thoughts on the relationship between Ha Lachma Anya, Yachatz, and the Afikoman, concluding with some speculation on how this theory fits into the history of - yup, Medieval Ashkenaz.

This is our last thought on Ahavat Yisrael before the Seder tonight. When say Ha Lachma Anya, we invite the guests in and tell them that this is the bread of affliction. Why do we have to announce this to them? Why can't we just invite the guests and let them sit down and go through Ma Nishtana? Why explain that this is the bread of affliction? The Hida gives an unbelievable explanation. There is a Mishna in Masechet Bava Metzia that tells the story of a rabbi named Yochanan ben Matya, who told his son to go out and hire workers. But when the son hired them, he promised them lunch. His father told him that they were trouble now, because Once you offer to make them a meal, even if it would be like that of Shlomo HaMelech in his heyday, where it describes the tremendous amounts of flour and wheat and all kinds of delicacies, you could not fulfill your responsibility. What does “meal” mean? Is it sushi? Is it prime beef? Whatever you give them would not be enough, because they are Bnei Abraham, Yitzhak and Yaakov. You must tell them before they start working that you're only going to give them bread and beans. Otherwise we'll be in trouble. We see from this that we have a responsibility, when we have Jewish guests, to serve them what they deserve. The Hida explains that when we invite guests into our homes, we are inviting the children of Avraham, Yitzhak and Yaakov. This is especially true on the night of the Seder, when we realize how special the Jewish people are. How can we bring them to our tables with these dry crackers? The Bread of Affliction is not suitable for the respected level of the Jewish person. Therefore, we excuse ourselves, “ Really based on your level of kavod, we should be giving you tremendous delicacies now, because you are the sons of the kings. But, we have a responsibility on this night to remember Yetziat Mitzrayim, to act out the poverty that our forefathers endured, and in this way we come to praise our Creator for the redemption. This does not in anyway indicate a lack of respect to you, the person that I invited to my house . This is an unbelievable Hiddush , to strengthen ourselves in what it means to respect a fellow Jew, and to remind us about how careful we have to be with the dignity of our fellow Jew. We have to make sure that he remains dignified, and we have to understand the amount of dignity that he deserves. How careful we must be with his respect and honor! He is a son of Avraham, Yitzhak and Yaakov. Therefore, we start off the Seder by properly excusing ourselves for any lack of dignity that we subject our guests to, due to the restrictions of the seder night. Have a wonderful day and a Hag Kasher V'Sameach. May we all grow, and take these wonderful lessons in Ahavat Yisrael to heart.

As we hav mentioned previously, we start the Haggadah with Ha Lachma Anya , when we announce the bread of affliction and go on to invite the guests to the Seder. We have given explanations for this in the past, but the sefer Shevet Mussar adds the following: The shechina went with the Jewish people to Mitzrayim, as Hashem told Yaakov, “I will go down with you and come back up with you.” So when we were redeemed, the Shechina was also redeemed. And when we are happy with our redemption, we are also happy with the redemption of God, because a part of God was with us in exile. As it says, Imo Anochi B'Tsara, I am with you in your pain. ” And if that's the case, as the sefer Shevet Mussar says, “ What happiness does the Shechina have if the poor people are in pain? And when you make the poor people happy, you make the Shechina happy.” The Shechina comes down to the Seder to listen to us. And the Ha Lachma Anya is in Aramaic, because just like Kaddish, when we don't want the angels to understand or they will be jealous of the great praise of Amen Yehe Shemeh Rabba, so too they are jealous of our Seder night, when we say Ha Lachma Anya. Because the Shechina is coming down to listen to us. And if the shechina is there, we have to make the Shechina happy. This concept shows up earlier in the sefer Yavetz, written by one of the earlier Rabbis, who escaped the Spanish Inquisition, and wrote a commentary on Pirke Avot (chapter 1 Mishna ה ) based on a pasuk in Tehilim, God is close to the broken-hearted Those broken hearted are the poor people. Therefore, “ When you make the poor happy, you make God happy.” He explains the famous Gemarah (Shabbat 127) that says, “It's greater to have guests in your house than to receive the Shechina.” Because the shechina is dwelling between the shoulders of the poor. And when you take them in, there is no difference. When Avraham Avinu took the guests in, that didn't break the Shechina. The Yavetz says it's the opposite- The shechina gets stronger and greater when we invite guests in. Therefore, he says it brings us a benefit. And the Hiddush is that on the night of the seder, it says, “ The great fear,” can also be read as “ The great revelations, which were the revelations of the Shechina. Rav Wolbe says that we have a revelation of the seder every Seder, just like they had then. If you want to have a revelation of the Shechina, the Shechina has to be happy. And the shechina is only happy when you make the poor people happy, and your shechina, your presence of God grows and becomes even greater. So let's take advantage of this great night and super charge our gilui shechina with making the shechina happy, by inviting guests, which is, of course, Ahavat Yisrael.

Why did Yetzias Mitzrayim happen specifically in the springtime?

The reason for the symbol of Matzah that is given relates to the haste in which we left Egypt. And in that way, it represents our freedom. At the same time, we recite "Ha Lachma Anya," and declare it to be representative of affliction and slavery. Which is it? This Ten resolves this and other Matzah contradictions.

I want to share another beautiful Hiddush about Ha Lachma Anya. Previously, we mentioned that the reason we invite guests is because we need to make the Shechina happy. As we said, God's presence also left Egypt. He was in exile with us. And we make God happy by making the poor happy. The source for this, says the Hasid Yavetz, is that Avraham Avinu left the presence of God to receive guests, so obviously receiving guests is greater than receiving the Shechina. That is what the Gemara says, but how does that work? The Hasid Yavetz explains that when you leave the presence of God to greet guests, you're enghancing your Godly experience because you are making God happy. And you will get a greater dose of God's presence because you went to greet the guests. It is not a contradiction, it is an enhancement. The Hiddush is that this lesson was taught to us by Avraham Avinu on the night of Pesach! The Gemarah says that Avraham took in the guests on the night of Pesach. That's why it says that a year later, on Pesach, Yitzhak was born. Avraham went to Lot (and Sedom was overturned) and Lot said he'd give Avraham matzot on the same day- Pesach. We are taking about Pesach, and it was on Pesach that Avraham Avinu had the first Seder in history, and he invited guests, which caused a Shechina enhancement- which is exactly our lesson. Furthermore, the question is asked: Why do we say Ha Lachma Anya in the middle of the meal? Everyone is already inside the house. Which guest is coming at that point? The answer, again, goes back to Avraham Avinu. On the third day of his Brit Milah, it was boiling hot out because God didn't want to trouble him with guests, and yet Avraham Avinu went out looking for guests. Why was he looking for guests? Because he had such a love for Hesed, he went looking for guests even though it didn't make any sense. And since we are emulating Avraham Avinu, we invite guests. Where are our guests? Avraham didn't have any guests available either. But a person that wants to do hesed is not thinking logically. That's what Ahavat Hesed means. He was like a guest addict. He needed guests. There is an added tidbit from the Avne Nezek The three holidays correspond to Avraham Yitzhak and Yaakov. And Pesach corresponds to Abraham Avino. As we mentioned, he is the one that made the first Seder. Avraham Avinu is called the Hagadol Sh'bAnakim/ Great amongst Giants. As a pasuk in Yehoshua says, “ Maarat Hamachpela where the Great amongst Giants are buried,” this refers not to the four giants, but to the great giant, Avraham Avinu. He is called a Gadol , and called great because he helped small people, like the sun that shines on the moon. Therefore, the Avne Nezer says, the Shabbat before Pesach is called Shabbat HaGaddol- the Shabbat of the great one , of Avraham Avinu. Shabbat ushers in the coming week, and so Pesach comes in from Avraham Avinu, the Shabbat before. That's the whole Pesach. It's about Avraham Avinu, it's about hesed, and it's about realizing a great point, that Rav Wolbe brings down from the Sefer Rokeach, one of the Rishonim: It doesn't say clearly what Avraham Avinu's ten tests were, but one of the Rishonim says that one of Avraham Avinu's tests was that guests were coming- would he keep talking to God or leave ? If Avraham had stayed with God and not left, he would have failed his test. The lesson Avraham Avinu taught us in passing this test was that accepting guests is greater than the Shechina. Because that's the enhancement of the Shechina. When you take care of the poor and the downtrodden and God dwells on the brokenhearted , that is a further Shechina experience, and not a contradiction. Certain things are a contradiction to the Shechina, but Hachnasat Orchim is not one of them. That is the lesson of Pesach, the lesson of Avraham Avinu, and we emulate Avraham Avinu. On the night of the Seder, we are looking for guests. We are looking for the three angels to come into our home. That is why we say Ha Lachma Anya. We say, “ Guests, come in,” What guests ? The imaginary guests that will come in, because we want to have guests so much. Have a wonderful day.

There's a thought on the Hagada shel Pesach related to Ahavat Yisrael that I would like to share (it's never too early). Magid starts off with, Ha Lachma Anya, the bread of affliction, “ that our forefathers ate in the land of Egypt . Then we say, “ Anybody who is hungry should come in and eat, Whoever is needy (regarding Pesach) should come and celebrate Pesach… Then we say, “ Now we are here, and next year we will be in the land of Eretz Yisrael; Now we are slaves, next year in the land of Yisrael, free men.” It's basically broken into three stanzas: The first part introduces the bread of affliction that we ate in Mitzrayim, Then we invite the guests in, And then, the third section holds our hopes for the future. The Chida is bothered- what exactly is the connection between these three statements? He explains that we are currently in Galut . That is the Lachma Anya/ the bread of affliction. Then, at the end, we say our hope and prayer is that we will no longer be in Galut . What comes in between those two statements is inviting the guests in. He said that the way for us to get from point A (our Galut now) to point C ( going to Eretz Yisrael) is by bringing in guests. Since the Bet HaMikdash was destroyed over Sinat Hinam, the way to fix that sin is by inviting guests in. Therefore, we have this statement in between, because that's the way we come out of Galut . The Chida further proves this point from the terminology of Megilat Eicha, “Yehuda went into Galut because of Oni/poverty.” This can mean that were in an impoverished state, but alternatively, it can mean that they went into Galut because they did not treat the impoverished properly . That's why we eat the bread of poverty until today- because we didn't treat the poor properly. It's no coincidence that there are many so appeals for Maot Hitim and other other collections at this time of year. It's because, as the Chida tells us, the way to get from the beginning of Ha Lachma Anya (the impoverished state we are in) to the end of it (being in Yisrael), is with the middle statement - Whoever is hungry, come and eat, whoever is needy come in for Pesach. And it starts now. We invite guests now. And this doesn't just mean family members. Inviting guest means including people who need a place for the Seder. Now is the time to talk about it, as there are three weeks to go. Start thinking about whether you know anyone that might need a place to go for the Seder. They might not always be the easiest people, but if they need a place for the Seder, that is what we are supposed to be thinking about now. Have a wonderful day.

In this shiur we continue our study of the Haggadah with the breaking of the Matzah (Yachatz) and the Aramaic introduction to Maggid, Ha Lachma Anya. We also explore the many customs associated with this part of the Seder.

On this week's spectacular edition of the Z Report LIVE, we have an amazing show for you. We have the World premiere of a NEW single from Thank You Hashem featuring 8th Day titled Wake Up Yidden, the Z Report debut of the debut single from composer and now singer Yitzy Waldner Feat. Yaakov Shwekey titled Ilan, the broadcast debut of a new Pesach single from superstar Mordechai Shapiro titled Vehi Sheamda, the Z report debut of a new single from newcomer Hillel Meir titled Achake Lo - So Long, the US debut of a new single from Itzik Dadya titled Mi Yodeah, the debut of a new single from Sruli Broncher ft. Roy Yadid titled Ha Lachma Anya, the broadcast debut of the debut single from Daniel Chait titled Reaching For The Stars, the broadcast debut of a new single from Chaim Dovid Berson titled V’hashev, the world premiere of a new single from Rabbi Benzion Klatsko sung by his song Luzy Klatzko titled Song of the Four Sons, the broadcast premier of a new single from the king of jewish music Mordechai Ben David titled Hashatu Huchu, the world broadcast debut of a new single from singer and songwriter Eli Levin titled Afikomen, the US debut of a new single from singer, songwriter,producer Yoeli Dikman titled Halev Sho'el, the broadcast debut of a new single from Simche Friedman titled L'saper, the US debut of a new single from Meydad Tasa and Avishai Eshel titled Achim, and the world broadcast premiere of a new single from Tzvi Silberstein and Yitzy Waldner titled Zaroh Chaya. We also have some of your favorite Pesach selections and more, PLUS all of your concert information.

The reason for the symbol of Matzah that is given relates to the haste in which we left Egypt. And in that way, it represents our freedom. At the same time, we recite "Ha Lachma Anya," and declare it to be representative of affliction and slavery. Which is it? This Ten resolves this and other Matzah contradictions. This Ten is sponsored by the Lewis family in memory of Fred Lewis, Feivel Yitzchak ben Naftali David z"l

The very first paragraph of the Seder - written in Aramaic - seems like it doesn't belong. Why is it there and what is it meant to teach? Take Ten to find out.  This Ten is sponsored by the Lewis family in memory of Fred Lewis, Feivel Yitzchak ben Naftali David z"l    

Why do we start the seder with "Ha Lachma Anya"? What is the Idea of not eating Chametz? Why do we scold the evil son, instead of welcoming him for coming?

Weekly class delivered at WITS/Machon Ohr Yehudis in Baltimore.

Weekly class delivered at WITS/Machon Ohr Yehudis in Baltimore.

This evening (3/3/21 at YBT) we began our hagadah preparation for the year! We've chosen to focus on the Ritva (for reasons I explain at the beginning of the video), and we began learning his commentary from the beginning. He ended up providing a non-intuitive reading of Ha Lachma Anya which certainly gave us food for thought. We briefly read his commentary on Mah Nishtanah before concluding the shiur.----------מקורות:פירוש הריטב"א להגדה של פסח----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

From our Siddur to the Seder 3: Ha Lachma Anya and the Jewish Home, by Rav Menachem Leibtag The Biblical connection between the very first 'pesach' in Egypt and our own Seder, with a focus on the centrality of the Jewish home ["bayit"] in the very first commandment that Am Yisrael receives (in Shemot chapter 12). Click here for sourcesheets.

When we tell the story of the Exodus from Egypt at the Seder, we begin with the short paragraph, Ha Lachma Anya - "This is the bread of affliction," which is an invitation to others to join our meal. If this is a real invitation, why do we wait until after kiddush to say it? Why don't we shout it from our front doors? Is it a mere ceremony and, accordingly, disingenuous? Join Rabbi Scott Kahn for an interpretation which explains not only the purpose of Ha Lachma Anya, but also delves into the unique role of the Jewish People, the experience of the Divine Presence, the connection between the Seder night and Yom Kippur, and the absolute requirement to accept every member of the People of Israel. This podcast is sponsored in memory of Chava bas Pesya.

Rabbi Kalman Worch brings to his audience a wide array of beautiful interpretations of Ha Lachma Anya ranging from the great Chassidic Master Rav Meyer Horowitz of Djikiv to the Gaon of Vilna.You will be hard pressed not to be borne away by Rabbi Worch's enthusiasm and power of presentation to view the Seder in the highly spiritual way of the thinkers he evokes.We thank the Illinois Center for Jewish Studies for the use of this materialPlease leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Rabbi Kalman Worch brings to his audience a wide array of beautiful interpretations of Ha Lachma Anya ranging from the great Chassidic Master Rav Meyer Horowitz of Djikiv to the Gaon of Vilna.You will be hard pressed not to be borne away by Rabbi Worch's enthusiasm and power of presentation to view the Seder in the highly spiritual way of the thinkers he evokes.We thank the Illinois Center for Jewish Studies for the use of this materialPlease leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

Hagadah Insights 5779 #3 - Insights Of Rav Soloveitchik On “Ha Lachma Anya” by Shaare Mussar

The reason for the symbol of Matzah that is given relates to the haste in which we left Egypt. And it that way, it represents our freedom. At the same time, we recite "Ha Lachma Anya," and declare it to be representative of affliction and slavery. Which is it? This Ten resolves this and other Matzah contradictions.

The Maggid section of the Seder - that is, the story of the Exodus - begins with a seemingly disingenuous invitation, addressed to anyone who is needy, to join the Seder. Why is it there? What is its purpose? Rabbi Scott Kahn investigates this question, and in the process uncovers an important message about the Divine Presence, the secret of Jewish history, and the necessity of unconditional love for every member of the Jewish people.

Haggadah Part 2- Ha Lachma Anya, Arba Kosos and Maschil B'gnus (5777)

Haggadah Part 1- Ha Lachma Anya (5777)

If you need to respond to Ha Lachma Anya your in deep trouble. Find out why this invitation was placed here to begin with.

If you need to respond to Ha Lachma Anya your in deep trouble. Find out why this invitation was placed here to begin with.