Podcasts about korban pesach

Parshas Behaalosecha: Always Been Home What does it really mean to belong? Our Parsha begins with Aharon lighting the Menorah, its flame a symbol of constant connection. Then, the Torah introduces something unexpected: if a convert wants to bring the Korban Pesach, “there shall be one law—for the convert and for the native.” But why say this here? What does Pesach Sheni have to do with someone who wasn't there the first time? Rashi says it's to make clear: a convert is not a guest. They're family. But the Ohr HaChaim goes further—teaching that every soul who would one day choose G-d was already part of the Exodus. They weren't late. They were always part of the story. This episode explores a powerful idea: You didn't miss your chance. You've been part of this journey all along. Every spark, even the hidden ones, were carried out of Egypt. If you've ever questioned whether you belong, or whether your journey started too late—this one's for you.

Sicha explaining the discussion between Moshe and those who were impure and came to demand/ wanted to participate in the Korban Pesach

Rebbe Explains the Argument of Those Who Were Tamei to Be Allowed to Participate in the Korban Pesach

התוכן לדעת רשב"י אין ציבור עושה פסח שני. ולכאו' היתכן שיחסר אצל הציבור כולו הענין דקרבן פסח?! ובפרט לרשב"י שאמר "יכול אני לפטור את כל העולם כולו מן הדין", וע"י שאמר זאת פעל שהענין יומשך ויתגלה למטה בעוה"ז הגשמי, והיתכן שרשב"י יפסוק שהציבור כולו יגרע ח"ו בזה שיחסר אצלו ענין הפסח?! והביאור – שאדרבה, לדעת רשב"י הציבור אינו זקוק להביא פסח שני (ואם מביאו ה"ז חולין בעזרה), כי ע"י שהציבור צועקים "למה נגרע" ומשתוקקים להקריב הקרבן וכו' – פועלים כבר כללות ענין הפסח (וע"ד שגם בימים שבהם אין אומרים תחנון נפעלת הפעולה דאמירת תחנון (ענין התשובה) מצד עצם היותם "יומין זכאין"). ובפרט שרשב"י שהי' נשיא בדורו, רואה באנשי הדור את הענינים שלו (ע"ד מ"ש אדמו"ר האמצעי שנותן תיקון ב"יחידות" רק לאחרי שמוצא בעצמו (בדקות עכ"פ) את הענין הדורש תיקון), ואצלו הי' סדר העבודה שלא הי' זקוק לקיום מצות מעשיות אלא פעל ההמשכות ע"י עבודה רוחנית.ד' חלקים משיחת פסח שני ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=12-05-2025 Synopsis Rabbi Shimon ben Yochai holds that the community does not bring a Pesach Sheini offering. Seemingly, how is it possible that Rashbi, who said, “I am able to exempt the entire world from judgment” (and by saying it, he caused it to come down and be revealed in this physical world) would hold that the entire community would be “excluded” from bringing the Korban Pesach? The explanation is that, to the contrary, Rashbi held that the community doesn't bring the Pesach Sheini because it doesn't need to: When the community cries out “Why should we be excluded?” and they yearn to bring the korban etc. – that itself already has the effect of the Korban Pesach. (Similar to how we don't say Tachanun on meritorious days because the merit of the day itself causes that Tachanun isn't needed.) This is especially true considering the fact that Rashbi was the Nasi of his generation, who saw his own qualities in the people of his generation: because he was able to accomplish his Divine service in a spiritual fashion, he held that the community didn't need to physically bring the Pesach Sheini. (Similar to the story of the Mitteler Rebbe pausing Yechidus until he was able to identify within himself – in a most subtle form – the issue for which someone needed a tikkun).4 excerpts from sichah of Pesach Sheini 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=12-05-2025

Welcome to Daily Bitachon. Pesach is over, and we'd all like to go back to our regular lives; start eating less and whatever else. We'd like to get back to normal . But back to normal doesn't mean forgetting the lessons that we learned over the holiday. It says in Devarim 16:1, where the Torah talks about Pesach, שָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה׃ In the spring month, slaughter Korban Pesach, don't eat any חמץ for seven days, because Hashem took you out of Mitzrayim, and you went in a rush. And what's the purpose of the this holiday? למען תזכור את יום צאתך מארץ מצרים, so that you should remember the day you got out of Mitzrayim, כל ימי חייך, all the days of your life . Rashi says, what does למען תזכור that you should remember mean? That through the Korban Pesach and Matzah, you will remember. How will you remember? כל ימי חייך . We know from the Haggadah that ימי חייך is the days and , כל ימי חייך is the day and the night. So we have to remember Yetziat Mitzrayim in the day and night. When? When we say Keriat Shema twice a day. So the Torah is clearly telling us that the goal of the seder , and the seven days of Pesach is so that we will remember getting out of Mitzrayim all the days of our life, every day. And we do it, twice a day in Keriat Shema. This is a very important fundamental that we're recharging on Pesach, but Pesach is not the only day. I want to share a beautiful Kaf HaChaim from Rabbi Palaggi, chapter 15, Halacha1, that was shared with me by Rabbi Nathan Kairey. Rabbi Chaim Palaggi is explaining a custom brought down by one of the Mekubalim , known as the Matzat Shemurim, Rabbi Natan Shapira, that before he prays, when a person walks back the three steps, he's supposed to make a little wave to the people that are behind him out of respect. Where exactly does that come from? What's the reason for that? I was always raised on the Ben Ish Chai that tells us that when we pray, we are replicating angels with our feet standing together like angels. And since the about angels, it says נותנים רשות זה לזה, they give each other permission, we mimic the angels and we give permission, so to say, by waving to our friends as if we're asking their consent. Rav Chaim Palaggi brings that as a second reason. But the first reason he gives is his own Chiddush: that in the Keriat Shema of both Shaharit and Arbit, we talk about Keriat Yam Suf the splitting of the sea, and the miracles of Yetziat Mitzrayim. Rashi in Berachot tells us we do this because what brings Hashem close to us, so that we can pray to Him, is the recognition of His miracles of Yetziat Mitzrayim. Rashi cites a beautiful Yerushalmi Mashal that explains why it says you have to be סומך גאולה לתפילה, you can't separate between the words Ga'al Yisrael and the start of the Amidah, and you have to go straight in. It's compared to a person that went to the king's palace and knocked on his door. It takes a minute for the king to get there. Imagine if, before the king gets there, the fellow walks away and he's not there to ask the king his question! He says, similarly, when we're praying, as we mention Yetziat Mitzrayim and the miracles that happened there, we're knocking on the King's door. The King is about to come down, so you can't walk away, you have to be go right into the Amida. We see from this that what brings Hashem down is the mentioning of these miracles. And what do we say, both at night and in the morning? We quote from Az Yashir, Hashem Yimloch L'Olam Va'ed- the ultimate message of Keriat Yam Suf- that Hashem is, was and will be King forever. And therefore, he says, since the rule is that Hashem is only king upon us only when we're united (like it says ויהי בישורון מלך, בהתאסף ראשי עם /When is God king of the Jewish people? When the Jewish people are united and together) . He says, and this is the big Chiddush-since חייב אדם לראות את עצמו בכל פרט ופרט כאילו הוא יצא ממצרים, קריעת ים סוף. Every one is obligated, (not just on the night of the Seder), every day to mimic the going out of Egypt and Keriat Yam Suf. And therefore, as we prepare to begin the Amida, we want to say that right now, together, we're accepting Hashem's kingdom, the yoke of His kingdom , B'Lev Echad/ with one heart, as we go to pray to Hashem. So we give that little wave to one another as a gesture, in order to unite, in one heart, in our accepting God as a King, and then we pray. Similarly, in Minha, he says, we also have the line at the end of Ashrei , where we say, ואנחנו נברך י-ה / We are going to bless God, we together. So in two out of the three prayers, we are reminding ourselves of Yetziat Mitzrayim, and we want to make it real- to the extent that we act out the togetherness that we had at Keriat Yam Suf , by gesturing to each other. This is just an example of how we have to keep Yetziat Mitzrayim alive every single day. Therefore, B'Ezrat Hashem, we are going to continue at least until Shavuot, discussing Yetziat Mitzrayim. There is proof for this practice: The Sefer HaChinuch asks why don't we count up, "Today is the first day of the Omer, the second day of the Omer?" Normally I'd count down. If my wedding is in two months, I'd say, " 59 days to go, 58 days to go. " I wouldn't say, " One day since my engagement party, " " Two days since my engagement party.. " The engagement party is not the main event. I want to get to that end goal of the wedding. So I count down 60, 59, 58. But with the Omer , it's not just about the end goal, it's about the beginning. I am coming from Yetziat Mitzrayim. " It's one day since Yetziat Mitzrayim, two days since Yetziat Mitzrayim…." I'm not counting down, I'm counting up. And therefore I have to build on what I have already. So we definitely have full permission, as long as we're in Sefirat HaOmer and we're really taking it seriously, to continue our feeling of Yetziat Mitzrayim. The goal of Yetziat Mitzrayim was to get to Matan Torah , but not with a split. It's united. So much so that the commentaries say that just like we have the first day of Succot and we have a few days in between till שמיני Shimon Aseret, likewise on Pesach we have the first day of Pesach (the seventh day of פסח is not its own holiday, we don't say a special Shehechianu), and we go until שבועות, which is also called עצרת and it here means the eighth week . So these days are like a Chol Hamoed between the first day of Pesach and Shavuot, but instead of having seven days, we have seven weeks. So we're going to take advantage of those Chol Hamoed weeks to continue discussing the fundamentals of our faith which come out of Yetziat Mitzrayim.

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.

How many mitzvahs is korban pesach

התוכן העשי' בפועל של ה"משכו וקחו לכם צאן וגו'" היתה "בעשור לחודש" שחל אז בשבת, ובגלל ה"נס גדול" שקרה אז ("למכה מצרים בבכוריהם") נק' "שבת הגדול". כדי שיהודי יוכל לצאת מכל המיצרים וגבולים שלו ("יציאת מצרים") ה"ז ע"י אמיתת ענין הגדלות שבו שאין בה מדידות והגבלות, ולכן התחיל יצי"מ ב"נס גדול", כי ב"נס" ("הרמה") סתם יכול להיות מדידה והגבלה, אבל "פסח" ענינו דילוג למע' ממדידות והגבלות - "נס גדול". וזה בא ע"י ה"נס גדול" ו"דילוג" בעבודת בנ"י: במצב של "ואת ערום וערי'" העמידו א"ע בסכנה במס"נ ולקחו את השה (ע"ז של מצרים) בעשור לחודש עבור הקרבן פסח ובפרסום! ועד"ז צ"ל אצל כ"א את ה"משכו ידיהם" מכל ענין של ע"ז, ועי"ז זוכים לגאולה עוד בתחלת חודש ניסן זה!ג' חלקים משיחת מוצש"פ צו, שבת הגדול, י' ניסן ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=11-04-2025 Synopsis The command to “Draw out and take for yourselves lambs” was fulfilled “on the tenth of the month,” which fell out that year on Shabbos, leading to the “great miracle” (“striking Egypt with their firstborns”) for which this Shabbos is called Shabbos HaGadol (“the Great Shabbos”). A Jew's ability to leave all of his personal limitations and constraints (leaving Egypt) comes about through his quality of true “greatness,” which knows no boundaries or limitations; this is why the Exodus began with a “great miracle” – because an ordinary miracle can still be subject to limitation and measure, whereas “Pesach” signifies leaping beyond all restrictions – a “great miracle.” And it came about through the “great miracle” and “leap” in the service of the Jewish people: although spiritually they were “naked and bare,” they endangered themselves with mesiras-nefesh, by taking the lamb (the deity of Egypt), on the tenth of the month, to use it for the Korban Pesach, and they did so publicly. Similarly, every Jew must “withdraw” from anything associated with idolatry, and in this way, we will merit the Redemption, already at the beginning of the month of Nissan this very year.3 excerpts from sichah of Motzaei Shabbos Parashas Tzav, Shabbos HaGadol, 10 Nissan 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=11-04-2025

The Rebbe blesses the recipient with a kosher and joyful Pesach and true freedom from all worries. He emphasizes joyful service of Hashem year-round and includes shmurah matzah as a remembrance of the Korban Pesach, with a hope for the Beis HaMikdash to be rebuilt soon. https://www.torahrecordings.com/rebbe/igroskodesh/015/008/5375

* This week's Derasha is dedicated in memory of Avraham ben Gemilah* Toward the end of Maggid – the main section of the Haggadah, when we discuss Yesiat Misrayim in fulfillment of the obligation to speak about the miraculous Exodus from Egypt on this night – we cite a Halachic ruling of Rabban Gamliel regarding the obligation of the Seder. Rabban Gamliel stated that one must discuss at the Seder the meaning of the Korban Pesach (paschal sacrifice), the Masa, and the Marror, and if one does not, then he does not fulfill his obligation. At my Seder, when we reach this point, I make sure that everyone who had left the table – such as the women arranging the food in the kitchen – returns to the table, and that this passage is read in both in Hebrew and English, so that it will be clearly understood by all. One of the questions that arise regarding this section is its sequence. Rabban Gamliel lists the three Misvot which must be discussed in the order of Pesach, Masa and Marror. Seemingly, this order is incorrect; the Marror should be discussed first. After all, the Marror commemorates the bitterness of slavery, whereas the Korban Pesach commemorates the miraculous plague of the firstborn on the night of Yesiat Misrayim, and the Masa commemorates our ancestors' hasty, frantic departure from Egypt. Quite obviously, Beneh Yisrael first experienced the bitterness of slavery, and then the miracle of the plague of the firstborn. The correct order, therefore, should be Marror, Pesach, Masa. Why did Rabban Gamliel move the Marror to the end of the list? To answer this question, we need to revisit the meaning and significance of the Marror. The Gemara instructs that the best option for Marror is "Hasa," which we call Romaine lettuce. Although this lettuce is not particularly bitter, it is the preferred choice because of its name – "Hasa" which alludes to the fact that "Has Ha'Kadosh Baruch Hu Alenu" – Hashem had mercy and compassion upon us. This seems very strange. If the entire purpose of the Marror is to remind us of the "bitterness," the pain and suffering that our ancestors endured, then why would we associate the Marror with compassion? Hashem's compassion was shown at the time of Yesiat Misrayim, not during the years of bitterness. Why, then, do we want the name of the vegetable used for Marror to allude to Hashem's mercy? The answer is that, indeed, the "bitterness" of slavery was an expression of Hashem's mercy and compassion. To understand how, let us consider an analogy to mortgage payments. A person with a mortgage can choose different payment plans. One possibility is to pay small, relatively easy sums each month, for a lengthy period of time. But he could also choose to "tighten his belt,", cutting back on other expenses so he can afford to pay more of his debt each month. This way, he is able to get out of debt faster. For reasons we do not fully understand, Hashem had told Abraham Abinu that his descendants would endure a 400-year period of slavery. However, Hashem saw that Beneh Yisrael would not survive such a lengthy period of exile. Beneh Yisrael were submerged in the impurity of Egypt, and had they remained there for 400 years, they would have plummeted to the lowest depths, from which they could not recover. Hashem therefore decided to increase the "monthly payments," so-to-speak, by intensifying the workload, so they could leave 190 years early – after just 210 years of slavery. The suffering the people endured during those 210 years amounted to the suffering they were to have experienced over the course of 400 years of bondage. It turns out, then, that the "bitterness" was a crucial component of the redemption from Egypt. Beneh Yisrael were able to leave Egypt only because they suffered not only exile, but "bitterness," such that 400 years' worth of exile was condensed into 210 years. Had this not happened, they could never have been redeemed. This easily explains why we eat "Hasa" as our Marror – because the bitterness commemorated by the Marror was indeed a manifestation of Hashem's boundless kindness and compassion for His beloved nation. With this in mind, we can return to Rabban Gamliel's statement. He listed "Pesach, Masa, Marror" in this sequence because it was only after the "Pesach" and the "Masa" that Beneh Yisrael understood the nature of the "Marror." While they were suffering, everything appeared "bitter." But later, in retrospect, after they left Egypt, they understood that the bitterness of those 210 years allowed them to "pay" their "debt" more quickly, which was critical for their survival as a people. We therefore discuss first the Korban Pesach and Masa, the redemption from Egypt, and then we are in a position to properly understand the Marror, the indispensable role played by the "bitterness" of slavery in the process of redemption. This might also be the reason why we dip the Marror in the sweet Haroset – to symbolize the fact that the bitterness of slavery was actually "sweet," as it ensured our ancestors' survival and eventual redemption. This is something we must remember during our own "bitter" periods, when we face challenges and hardship. At the moment, we see nothing "sweet" or beneficial about the difficult situation that we are experiencing. But we must trust that this "Marror," as "bitter" as it feels, is actually to our benefit. As regarding our ancestors' bondage in Egypt, Hashem is acting kindly toward us even when we endure hardship. This belief helps us remain strong and confident even in life's more challenging moments, as we will trust that everything we are going through is, in truth, to our benefit.

Rav Moshe Tzvi Neriyah finds the initial command to bring the Korban Pesach to be quite telling.

Welcome to our Bitachon class. We now discussing the Haggadah of Pesach. We're in the stanza of Yechol Rosh Hodesh, that we might have thought that the right time for the Seder is Rosh Hodesh. And the pasuk says, ב יום ההוא, B'Yom HaHu/on that day. Well, that day , may mean during the day . And as we said last class, anytime we have a thought, there has to be a basis for it. We don't just say maybe. The fact that we even thought that the Seder should be on Rosh Hodesh Nissan means there's a strong reason to think so. And the fact that we thought that the time to do it is during the day and not the nighttime means there's a strong reason to think that as well. So what happened during the day of the 14 th of Nissan that would warrant saying the Hagaddah of Pesach during the day ? The answer is, that's the day when they slaughtered the Korban Pesach. What was the ultimate revelation that caused the need to do the Haggadah? You might have thought it was the Korban Pesach. So exactly what does the Korban Pesach symbolize and teach us? This is very important information-The Egyptians worshipped the sheep. That's why it was considered an abomination to be a shepherd in Egypt, as is clearly stated in the pesukim. Furthermore, Moshe told Paroah that they could not slaughter the sheep in the local town of Egypt; they'd have to go out to the desert, because they'd be stoned if they were seen slaughtering sheep, the Egyptian god. Why did the Egyptians worship the sheep? It wasn't random. There are 12 symbols in the horoscope. These 12 symbols are not just for palm readers or the newspaper horoscope column. These are real concepts rooted in our Torah literature. The Ramban, for example, tells us that the symbol of Tishre, Libra is a scale , which he says is a sign in the heavens that we're being judged that month. And the Mazal of Adar is a fish, or Pisces, as fish are above the Ayin Hara.. The Mazal of Elul אלול אני לדודי ודודי לי, I am to my beloved, and my beloved to me is Virgo, which is a young maiden. All of these symbols are real and have to do with specific times. The sheep is the head of all 12 Mazalot . That's why Rabbenu Bachye says this month is called Aviv/ אביב is a contraction of אב י"ב, the father (or chief) of the other 12. Therefore, the Egyptians worshipped the sheep as the so- called Bechor , or first born of the Mazalot . (After the sheep comes the ox, the Taurus. One of the commentaries say the reason why the Jewish people worshipped the golden calf was because they said Now that we brought down the sheep, we have to go on to the next symbol, which is the ox. ) So the Egyptians worshipped the sheep and felt it had a power in the heavens and when we slaughtered the sheep, our actions down here were impacting the mazal of the sheep in heaven. We were going to overcome the mazal , based on the principle of אין מזל לישראל/ We Jewish people are not impacted by the horoscope. We're not impacted by any of these signs. As Hashem told Avraham, Go outside. Says Rashi , this means leave your soothsayers, leave all of that stuff. We the Jewish people are above all that. God tells Avraham, Go in front of Me and you will be perfect. And that's the Brit Milah. And there's another Mitzvah later on, which is תמים תהיה,Tamim Tihyeh be perfect with Hashem and go away from all the soothsayers and stargazers. So the Brit , the deal that we made with Hashem was to be Tamim , to be complete with Him , to rely on Him and to be above all that nonsense. We're above nature, we don't follow nature. Today we'll call mazal nature . So that was the symbolism. We slaughtered the sheep down here and the mazal of the sheep in the heavens comes down and everything falls with it. Additionally, the Jewish people tied the Korban to the bedposts on the 10th of Nissan, which was Shabbat HaGadol. It was a miracle, it says, that the Egyptians did not kill them when they did that. The midrash says further, quoted by Tosafot, that the pasuk in Tehilim lומכה מצרים בבכוריהם / Hashem hit the Egyptians with their firstborn. Shouldn't it be, He hit the firstborn Egyptians ? Tosafot explains that when Moshe announced that we'd be slaughtering the sheep, a civil war broke out among the Egyptians. The Egyptian first- borns all said, Let them out already! What are you doing , and there was a civil war between the firstborn and the rest of Egypt, about whether they should let them out before the 14th, before they slaughter the sheep. Why were the firstborn so concerned? The Maharsha says, because there was a connection between them, almost like the concept of a voodoo doll , a little doll that is supposed to resemble a particular person and if you stuck pins in the doll's ankle, suddenly that guy would get a pain in his ankle. Likewise, the firstborn sheep was like a voodoo doll of the First born Egyptians. How so? When you slaughter the sheep down here, it impacts the mazal in the heavens of the firstborn, and the firstborn would die. That's why slaughtering the sheep was actually the impetus of Makat Bechorot . That's why the firstborn said, Don't let them slaughter the sheep! It's going to bring us down. And that was what the war was about. So Korban Pesach illustrated, in a very vivid way, the power of the Hashem over the mazal, but En Mazal L'Yisrael. We ignore Mazalot . The Ramban, in many places, discusses the important rule of תמים תהיה. In Bereshit 17,1, he quotes the pasuk in Devarim 18,13, and says that This is one and the same, which is, יאמין בלבו, believe in your heart. כי הקדוש ברוך הוא לבדו, הוא בעל היכולת בתחילה ובסוף,. הוא יכול לעשות, לבטל. Only God is in charge. He can do or annul. And therefore, when you hear any soothsayer or any predictor, לא יאמין שיבואו דברים על כל פנים, don't say it has to happen. When you hear predictions, financial, health or otherwise, you should say in your heart, הכל ביד עליון, עליונים. It's all in the power of God. And he says, וכפי שיתהלך אדם לפניו, and the more I connect to Him, מפרוטות, I will undo these signs , and he says that's what it means when Hashem told Avraham Avinu, in Shabbat 156a, Leave the soothsayers. He repeats this in Devarim 18,13, where he says, When you hear what they say (tariffs or anything else), you know what your response should be? הכל בידי שמים, it's up to God. הוא אלוהי אלוהים, He's the God above all, עליון על הכל. And believe, שכל הבלות תהיינה, everything that happens to me is כפי יתקרב אדם לבדו תול, the more I connect to God in His service. This is an important rule, and this is the message of the Korban Pesach. And lastly, he says this in his השגות on the Sefer Mitzvot , Mitzvat Aseh 8, where he discusses things that he believes should be on the list, that the Rambam left out, and he believes that תמים תהיה was one of the 613. We have to believe that He alone does everything, He knows what's going to happen in the future, and if we have a problem, we look to Him. He says, שכל הכל תהיינה, We have to believe that all forces happen, as we connect to Him. And this is why we might have thought, מבעוד יום, " The message of the Korban Pesach? wow, we should make the סדר right then and there!"

Bringing Korban Pesach Bzman HazehSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

What does the Korban Pesach symbolize?How many laws do you know that make the Korban Pesach unique from all other Korbanos)?Why is the Shabbos before Pesach called Shabbos Hagadol?Why is it celebrated on Shabbos instead of the actual date that it occurred?

התוכן בתחילת פ' בשלח נאמר "ויהי בשלח פרעה את העם וגו'", שפרעה הי' צריך לשלח את בנ"י בעל כרחם! ומצ"ע לא רצו לצאת ממצרים! דמכיון שכבר "בר"ה בטלה עבודה מאבותינו" העדיפו להישאר בארץ מצרים בין המצריים מללכת ל"מדבר" לקבל את התורה..., ועד כדי כך, שבנוגע למכת בכורות פרש"י "הרי שהי' ישראל בביתו של מצרי וכו'", והיינו, שגם לאחרי הט' מכות הראשונות שפעלו על המצריים עד שהם הודו ש"אצבע אלקים היא" וכו', וגם לאחרי שבנ"י אכלו את הקרבן פסח, "התעקשו" בנ"י להתיישב בביתו של מצרי! ואעפ"כ מרחם ה' גם עליהם ופרעה מכריח אותם לצאת ממצרים! וזה שהתורה מספרת א"ז, הגם שאפי' "בגנות בהמה טמאה לא דבר הכתוב", כי זה נוגע לפועל: שאם יבוא תקופה בחושך הגלות שיהיו (מ)בנ"י שיטענו למה צריכים את ה"לכתך אחרי המדבר"?!, כבר עדיף להיות "ככל הגוים בית ישראל"! מודיעה התורה שליהודי אין ברירה אחרת - ה' "הוא מחוקקנו"! ו"הוא יושיענו ויגאלנו שנית בקרוב"! וסכ"ס יהי' "ובנ"י יוצאים ביד רמה"! משיחת י' שבט ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=02-02-2025 Synopsis The beginning of Parashas Beshalach states, “When Pharaoh sent out the people…,” meaning there were Jews who didn't want to leave Egypt, whom Pharaoh had to send out against their will. Since “On Rosh Hashana, the labor ceased from our forefathers in Egypt,” they preferred to remain in Egypt rather than venturing out into the desert and receiving the Torah etc. To the extent that at the time of the plague of the death of the firstborn, there were Jews in Egyptian homes, as Rashi say, meaning that even after nine plagues, which by now even when the Egyptians agreed were “the finger of G-d etc., and even after the Jewish people ate the Korban Pesach, these Jews insisted on remaining in the Egyptians' homes, and still Hashem had mercy even on them, and Pharaoh forced them to leave Egypt. The reason the Torah tells us this – even though the Torah doesn't even speak disparagingly of an animal – is because it has a practical takeaway: The Torah tells us that if there comes a time in the darkness of exile where there are Jews claiming that it's better not to leave Egypt and that it's better for “the house of Israel to be like all the nations” etc. –a Jew has no other choice – “He is our lawgiver,” and “He will save us and redeem us once more very soon,” and ultimately, “the Jewish people will leave triumphantly.”Excerpt from sichah of 10 Shevat 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=02-02-2025

This episode analyzes the various elements of reward that Rashi (Shmos 12:28) says the Jews received for doing the Korban Pesach.

In this shiur, delivered in Sharfmans, Rav Burg explains why Klal Yisrael prostrated themselves after hearing the Mitzvah of Korban Pesach. Only when Klal Yisrael has their hope for a future restored can they truly be mekabel on themselves to serve Hashem.

In this shiur, delivered in Ba'er Miriam, Rav Burg explains (based on a Sicha from the Lubavitcher Rebbe zt"l) why Makkas Bechoros specifically happens at midnight and why Klal Yisrael needed a special protection during this plague. Hashem chooses Klal Yisrael from the essence of His being. Through the Mitzvah of Bris Mila and Korban Pesach we reveal our own essence thus drawing Hashem's essence into our world.

The Ramban explains that Yitzias Mitzraim, not Brias HaOlam, is the foundation of our Emunah. Why? Because at the core of our Emunah is absorbing the experience of Hashem's Nisim and His unbridled love for us. This is why failing to bring the Korban Pesach carries such a stringent punishment.  Even generations later, Jews must continue to disconnect from the experience of living in Mitzraim and the impact that it imprinted on our souls.It is for this reason that Rosh Chodesh, the beginning of the calculation as to when to bring the Korban Pesach and Yom Tov, is so essential. There is even a presumption that the Torah should have begun with this mitzvah!However, when we think deeper into it, the aforementioned reason no longer seems sufficient. There are so many other mitzvahs such as Shabbos, Limud haTorah, Ahavas Hashem, and the list goes on, that would seem to merit the unique distinction of beginning the Torah instead of the mitzvah of Rosh Chodesh. To answer this question, perhaps we need to find out what Rosh Chodesh is really about. And when we do that, we may be surprised to discover a completely different way to understand this mitzvah, and a fundamental truth that is at the center of every Jew's life!Please share your comments and insights If you seek the Torah's timeless wisdom to assist in navigating your life's challenges, check out other helpful episodes on this podcast.

How far in advance of Adar -- when the month is added to the year -- could they intercalate the year? Rosh Hashanah time? Before it? Afterwards? Why would they to do it so early in the year? Only in a time of religious persecution, which the Gemara provides an example of, under the oppressive thumb of Rome. Plus, going back to the story of King Solomon's Temple and a monthly rotation that seems to have included the possibility of a 13th month. Also, if the majority of the people would be impure for the Korban Pesach, would that be reason enough to add a month? The Gemara presents several different ways of handling the situation, none of which is considered all that great. It speaks to the possibility of the leadership making errors, and then working that out.

Tuesday 21 Elul

Tuesday 21 Elul

Monday 20 Elul