Mailing List Service Felist.Com
-*--------------------------------------------------------------------------

                         Excerpted from the book,
                         From Bondage to Freedom,
                          The Passover Haggadah,
        with a commentary illuminating the liberation of the spirit
                     by Rabbi Abraham J. Twerski, M.D.
                          The Order of the Seder
  * Kaddesh,
    Urechatz,
    Karpas,
    Yachatz,
    Maggid,
    Rachtzah,
    Motzi, Matzah,
    Maror,
    Korech,
    Shulchan Orech,
    Tzafun,
    Barech,
    Hallel,
    Nirtzah.
The above mnemonic consists of fifteen terms, which correspond to the
fifteen parts of the Seder. In the Haggadah the Seder is arranged in a
manner that symbolizes not only the national trek from slavery to freedom,
but also one's personal journey of self-discovery and growth.
                      Kaddesh (Chanting the kiddush)
There are people who approach the royal Seder table with no advance
spiritual preparation. They may think, "I don't really belong here. If
anyone knew the real me, I certainly wouldn't be invited." Therefore, we
begin the Seder with the kiddush, in which we state "Mikadesh Yisrael," G-d
sanctifies each Jew.
There is an element of intrinsic sanctity in every individual. Even though
we may not feel worthy and deserving at this point, we have to take G-d's
word for it. Each person is holy, sanctified, and unique.
        Urechatz (Washing the hands, without reciting the blessing)
We have just been told that whether we believe it or not, we are indeed
holy.
We therefore respond with a washing of the hands, a token act of cleansing.
We may not yet believe that we are capable of being purified and becoming
spiritual, and our lack of belief in our self-worth is indicated by our
abstention from reciting a berachah (blessing) for this washing. But that
is quite all right. One may act "as if" as long as one is not deceiving
oneself.
We know that this act of purification is not yet the real thing, but we
hope it will eventually lead us to genuine purification.
               Karpas (Dipping the vegetable in salt water)
Many reasons have been given for this ritual, but one of them conveys a
particularly important message. We take a vegetable that had, up until now,
existed in the ground. If it were capable of thought, it would have a
self-perception of being lowly and would feel discomfort. On Passover night
this vegetable is given a place of distinction and honor in the ritual of
the Seder. Thus, Passover elevates even the earth-fettered tuber. Rabbi
Yosef Chaim Sonnenfeld was asked why he immersed himself in the mikveh so
often.
He replied, "lf mikveh can effect a conversion and make a lowly soul more
spiritually elevated, imagine what it can do to a soul that has already
reached some level of loftiness!" If Passover can uplift a simple
vegetable, allowing it to raise its head and participate at the royal
Seder, imagine what hope it offers to the person whose feelings of
inferiority have resulted in a profound sense of shame. Karpas thus beckons
to those who have feelings of unworthiness, inviting them to take their
places around the table of G-d, even before one has achieved authentic
purification.
Like the dipping of the Karpas in salt water, we too have the opportunity
to cleanse ourselves. True, sometimes this cleansing process may feel like
salt water on an open wound. Let us remember that this initial discomfort
is removing a superficial defect. The beauty and value that now presents
itself at the Seder has always been there, having only been concealed by a
thin layer of grime.
                       Yachatz (Breaking the matzah)
As we will see, matzah has a dual symbolism. On the one hand it is the
bread of affliction, and on the other hand it is the bread of liberation.
Matzah can portray both the subservience and lowliness of enslavement, and
yet also the hope of a brighter future. This second aspect of matzah
emanates from the fact that the lsraelites left Egypt with the dough
unbaked, following Moses into the barren desert solely on the basis of
their belief in G-d.
We break the matzah and conceal the larger portion beneath the pillow upon
which we lean. Perhaps this symbolizes that even when our source of
salvation is concealed from us, we nevertheless know it is there, and we
may lean on it. We achieve a measure of serenity from the knowledge that
the bread of salvation is there, and, even if not visible at present, will
be manifest in the future.
We have thus progressed in the order of the Seder from a lack of belief in
our potential to achieve Kedushah (sanctity), to acting "as if," and then
to a modicum of comfort and serenity with trust that G-d will help us
achieve spiritual grandeur.
                      Maggid (Reciting the Haggadah)
The narrative of the Haggadah tells what things were like, what happened,
and how things are now. This narrative must be recited aloud, so that it is
shared with others. As we relate the imperfections of our collective past,
and follow the theme through to the glory of the ultimate redemption, those
whose self-images have been shame-ridden may experience this liberating
experience. The theme initiated at the kiddush, "I am worthwhile and
spiritual," is now reinforced.
          Rachtzah (Washing the hands and reciting the blessing)
With this second washing, upon which we invoke the name of G-d, we indicate
that we have progressed from a state of "as if" to an experience of genuine
purification.
                     Motzi-Matzah (Eating the matzah)
The first blessing that is recited over the matzah is the traditional
blessing for bread, acknowledging that it is G-d Who brings forth bread
from the earth. The "natural" phenomenon of seeds sprouting into grain is
the handiwork of G-d. We elevate this bread to a level of a mitzvah, and
ingest it so that it may become part of our very person. Every physical
object can similarly be transformed into a mitzvah when it contributes to
the service of G-d.
 Maror-Korech (Eating the bitter herbs by themselves and with the matzah)
Many people may experience moments of bitterness in life, but these can be
mitigated when taken together with the matzah. The bitterness is pungent
only when taken by itself, but in presence of the trust and hope in a
better future symbolized by the matzah, the distress of the bitterness is
decreased.
                  Shulchan Orech (Partaking of the meal)
Having come to the awareness that even the distresses of life can be
mitigated, we are now capable of enjoying the good things of life. The
anxiety and fear that prevent a person from enjoying the good things of
life have now been largely removed by the preceding steps in the Seder.
Life can now not only be tolerated, but even enjoyed.
                     Tzafun (Eating the hidden matzah)
Having negotiated the earlier steps, the previous trust now blossoms into
visible deliverance. The bread of deliverance which had, up to this point,
been concealed, is nowuncovered. That which was hidden by the mysterious
ways of G-d now becomes overtly manifest. Faith and trust will mature into
freedom and spirituality.
           Barech (Reciting the Prayer of Thanks after the meal)
The process of growth from enslavement to freedom, from feelings of
inadequacy to self-esteem, was not an easy one. At many points along the
way we may have resented the distress of the "growing pains." However, we
now appreciate the growth process, and realize that we must express our
gratitude to G-d for providing us with the strength and sustenance to
achieve this level of spirituality.
                   Hallel (Reciting the praises of G-d)
Whereas the first two chapters of Hallel were recited prior to the meal, we
now conclude Hallel with those chapters that relate to the ultimate
redemption of Israel. Our recognition of the Divine benevolence and our
awareness that even the moments of distress were constructive periods of
growth enable us to face the future, and give thanks to G-d for all that we
will yet experience, even if we must yet face adversities. According to the
Talmud, the ultimate redemption may be preceded by the "agonies of
redemption," but our experience of spiritual growth which the Seder order
symbolizes allows us to accept even these agonies with serenity.
 Nirtzah (Whoever has completed the order of the Seder finds favor in the
                               eyes of G-d)
The great theologian and ethicist, Rabbi Moshe Chaim Luzzatto, states that
the entire existence of man is one vast set of challenges. The Divine
wisdom has decreed that it must be so, for reasons known only to G-d. By
accepting this and following the ascent to spirituality, we fulfill the
Divine will, and find favor in the eyes of G-d.
         --------------------------------------------------------
                          Hag Kosher VeSameah!!!!
----------------------------------------------------------------------- 
Please visit our web page http://www.kehilasmy.org 
----------------------------------------------------------------------- 
Buy books with 10% off from Artscroll and Artscroll will donate us 5% of your purchase: 
http://artscroll.com/linker/kehilasmy/home 
-*--------------------------------------------------------------------------
Unsubscribe: http://felist.com/member/unsub?grp=lit.kehilasmy

http://felist.com/                                   mailto:ask@felist.com