"LIVING WITH MOSHIACH,"
Your Passover Guide, 5761
Nissan 13 - 22, 5761
April 5 - 15, 2001
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"I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH.
"AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS
ARRIVAL."
Maimonides, Principles of the Faith, No. 12
THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
OF LUBAVITCH
In honor of his 99th birthday,
11 Nissan, 5761
Click here, to see pictures
of the Rebbe
The Daily Sicha (in Real Audio)
- Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.
We are pleased to present, to the visually impaired and the blind, our weekly
publication, Living With Moshiach.
*
In this week's issue, we focus on the laws of the upcoming 8-day festive
holiday of Pesach.
Therefore, we present here "Your Passover Guide,"* and other related material
about Pesach.
*
This year Pesach starts on Saturday night, April 7. Therefore to maintain
the sanctity of the Shabbat, certain things are done on the Thursday
night or Friday before Pesach which would ordinarily be done on the
eve of Pesach.
*
Our sincere appreciation to
L'Chaim weekly
publication, published by the Lubavitch Youth Organization, for allowing
us to use their material.
Also, many thanks to our copy editor, Reb
Mordechai
Staiman, for
his tireless efforts.
*
It is our fervent hope that our learning about Moshiach and the Redemption
will hasten the coming of Moshiach, NOW!
Rabbi Yosef Y. Shagalov,
Administrator,
Committee for the Blind
25 Adar, 5761
100th birthday of Rebbetzin Chaya Mushka
Brooklyn, New York
______________
*) Published by Prestige Litho.
Special thanks to Mr. Reuven Nadler for his help.
The festival of Pesach calls for early and elaborate preparations
to make the Jewish home fitting for the great festival. It is not physical
preparedness alone that is required of us, but also spiritual preparedness--for
in the life of the Jew the physical and spiritual are closely linked together,
especially in the celebration of our Sabbath and festivals.
On Pesach we celebrate the liberation of the Jewish people from Egyptian
slavery and, together with it, the liberation from, and negation of the ancient
Egyptian system and way of life, the "abominations of Egypt." Thus we celebrate
our physical liberation together with our spiritual freedom. Indeed, there
cannot be one without the other: There can be no real freedom without accepting
the precepts of our Torah guiding our daily life; pure and holy life eventually
leads to real freedom.
It is said, "In every generation each Jew should see himself as though he
personally had been liberated from Egypt." This is to say, that the lesson
of Pesach has always a timely message for the individual Jew.
The story of Pesach is the story of the special Divine Providence
which alone determines the fate of our people. What is happening in the outside
world need not affect us; we might be singled out for suffering, G-d forbid,
amid general prosperity, and likewise for safety amid a general plague or
catastrophe. The story of our enslavement and liberation of which
Pesach tells us gives ample illustration of this. For the fate of
our people is determined by its adherence to G-d and his Prophets.
This lesson is emphasized by the three principal symbols of the Seder,
concerning which our Sages said that unless the Jew explains their significance
he has not observed the Seder fittingly: Pesach, Matzah and
Morror. Using these symbols in their chronological order and in accordance
with their Haggadah explanation we may say: the Jew can avoid
Morror (bitterness of life) only through Pesach (G-d's special
care "passing over" and saving the Jewish homes even in the midst of the
greatest plague), and Matzah--then the very catastrophe and the enemies
of the Jews will work for the benefit of the Jews, driving them in great
haste out of "Mitzrayim," the place of perversion and darkness, and
placing them under the beam of light and holiness.
One other important thing we must remember: the celebration of the festival
of freedom must be connected with the commandment "You shall tell it to your
child." The formation and existence of the Jewish home, as of the Jewish
people as a whole, is dependent upon the upbringing of the young generation,
both boys and girls: the wise and the wicked (temporarily),
the simple and the one who knows not what to ask. Just as we
cannot shirk our responsibility towards our child by the excuse that "my
child is a wise one; he will find his own way in life; therefore no education
is necessary for him," so we must not despair by thinking "the child is a
wicked one; no education will help him." For, all Jewish children, boys and
girls, are "G-d's children," and it is our sacred duty to see to it that
they all live up to their above-mentioned title; and this we can achieve
only through a kosher Jewish education, in full adherence to G-d's
Torah. Then we all will merit the realization of our ardent hopes: "In the
next year may we be free; in the next year may we be in Jerusalem!"
Rabbi Menachem M. Schneerson
The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that
"The time of our Redemption has arrived!" and "Moshiach is on his
way!"
The Rebbe stressed that he is saying this
as a
prophecy, and asks us all to prepare ourselves for the Redemption,
through increasing acts of goodness and kindness.
Let us all heed the Rebbe's call.
-
If you would like to attend a traditional family or communal Seder,
please call your local Chabad-Lubavitch Center.
The story of Passover began with the arrival of Jacob and his family in Egypt
to be with his son Joseph who had become Viceroy of all Egypt.
When Joseph and his brothers died and the children of Israel multiplied in
the land of Egypt, King Pharaoh chose to forget all that Joseph had done
for Egypt--transforming it into the wealthiest country in the world at the
time.
He decided to take action against the influence and growing numbers of the
children of Israel.
He summoned his council and they advised him to enslave these people and
oppress them before they grew too powerful.
Pharaoh embarked upon a policy of limiting the personal freedom of the Hebrews,
putting heavy taxes on them and recruiting their men into forced labor battalions
under the supervision of harsh taskmasters.
The children of Israel were forced to build cities, erect monuments, construct
roads, work in the quarries and hew stones or burn bricks or dies.
But the more the Egyptians oppressed them, the more the children of Israel
multiplied. Finally, when King Pharaoh saw that forcing the Hebrews to do
hard work did not succeed in suppressing their growing numbers, he decreed
that all their newly born male children be thrown into the Nile River. Only
daughters were permitted to live.
Jacob's great-grandson, Amram, who married Yocheved, had a daughter Miriam,
later to become a great prophetess, and a son named Aaron, who later became
the High Priest. When Yocheved bore a third child, she placed him in a basket
that she hid amongst the reeds at the edge of the Nile River in order to
escape the king's soldiers who were snatching all the male babies and casting
them into the Nile.
When Pharaoh's daughter came to bathe in the Nile she discovered the baby
and, seeing his unusual radiance, recognized that this child was someone
very special.
She called him Moshe and decided to raise him herself in the palace. She
hired the baby's mother Yocheved to be his nurse, who also taught him about
his rich Jewish heritage.
When the children of Israel could no longer endure their terrible suffering
at the hands of their cruel overlords, their cries for help coming from the
very bottom of their hearts, pierced the heavens.
G-d remembered His covenant with Abraham, Isaac and Jacob and decided to
deliver their descendants from bondage.
Moshe was 80 years old and his brother 83 years old when they entered the
palace of King Pharaoh. Pharaoh asked the two brothers what they wanted.
The message sounded like a command: "The G-d of Israel said, 'Let My people
go, that they may serve me.'" Pharaoh refused, saying that he had never heard
of the G-d of the Israelites. He further accused Moshe and Aaron of a conspiracy
against the government and of interfering with the work of the Hebrew slaves.
At Moshe's suggestion, Aaron then performed the miracles G-d had enabled
him to perform, but Pharaoh was not greatly impressed, for his magicians
could do almost as well.
When Pharaoh continued to refuse to liberate the children of Israel, Moshe
and Aaron warned him that G-d would punish both him and his people. First,
the waters of the land of Egypt were to be turned into blood.
This was followed by the plague of frogs that covered the entire land.
The third plague had lice crawling forth from the dust to cover all of Egypt.
Although Pharaoh's advisors pointed out that this surely was Divine punishment,
he hardened his heart and remained relentless in his determination to keep
the children of Israel in bondage.
The fourth plague consisted of hordes of wild animals roving all over the
country destroying everything in their path. Only the province of Goshen,
where the children of Israel dwelt, was immune from this as well as from
the other plagues.
As with the previous plagues, Pharaoh promised faithfully to let the Jews
go on the condition that they would not go too far. Moshe prayed to G-d and
the wild animals disappeared. But as soon as they had gone, Pharaoh withdrew
his promise and refused Moshe's demand.
Then G-d sent a fatal pestilence that killed most of the domestic animals
of the Egyptians.
In the sixth plague, boils burst forth upon man and beast throughout the
land of Egypt.
Now Moshe announced to the king that a hailstorm of unprecedented violence
was to sweep the land; no living thing, no tree, no herb, was to escape its
fury; safety was to be found only in the shelter of the houses.
The next time Moshe and Aaron came before Pharaoh, he appeared somewhat
relenting, and asked them who was to participate in the worship the Israelites
wanted to hold in the desert. When they told him that everyone without exception,
young and old, men and women, were to go, Pharaoh suggested that only the
men should go and that the women and children, as well as all their possessions,
should remain in Egypt.
Moshe and Aaron could not accept his offer and Pharaoh became angry and ordered
them to leave his palace. Before leaving, Moshe warned him of new and untold
suffering. But Pharaoh remained adamant, even though his advisors counseled
against further resistance.
As soon as Moshe left the palace, he raised his arms toward heaven and an
east wind brought swarms of locusts into Egypt, covering the sun and devouring
everything green that had escaped the hail and previous plagues.
Then followed the ninth plague. For several days all of Egypt was enveloped
in a thick and impenetrable veil of darkness, which extinguished all kindled
lights. The Egyptians were gripped with fear and remained glued to their
places wherever they stood or sat. Only in Goshen, where the children of
Israel dwelt, there was light.
Finally at midnight on the 15th of Nissan all firstborn in the land
of Egypt began dying, from the firstborn of King Pharaoh unto the firstborn
of the cattle, exactly as Moshe had warned.
There was a loud and bitter wail, for in each house a loved one lay fatally
stricken. Then Pharaoh called for Moshe and Aaron during that very night
and said to them: "Arise, go out from among my people, both you and the children
of Israel; and go, serve G-d as you have said, and go, and bless me also."
At last the pride of the stubborn king was broken and he realized that there
indeed was a G-d.
Meanwhile, the Jews had been preparing for their hasty departure. With beating
hearts, they had assembled in groups to eat the roasted paschal lamb, together
with the unleavened cakes (matzahs).
The sun had already risen above the horizon when, at the word of command,
the whole nation of the Hebrews poured forth from the land of Egypt.
Thus the children of Israel were liberated from the yoke of their oppressors
on the 15th day of Nissan, in the year 2448 after the creation of
the world.
There were 603,550 men between 20 and 60--military age--who, with their wives
and children and flocks, crossed the border of Egypt as a free nation. Many
Egyptians and other non-Israelites joined the triumphant children of Israel,
hoping to share their glorious future. The children of Israel did not leave
Egypt destitute.
In addition to their own possessions, the terrified Egyptians had bestowed
upon them valuables of gold, silver and clothing in an effort to hasten their
departure. Thus, G-d fulfilled in every detail His promise to Abraham that
his descendants would leave their exile with great riches. Leading the Jewish
people on their journey during the day was a pillar of cloud, and at night
there was a pillar of fire, giving them light. These Divine messengers not
only guided the children of Israel on their way, but also cleared the way
before them, making it both easy and safe.
After three days, Pharaoh received word of the progress of the children of
Israel. The unexpected direction of their march made him think that they
were lost in the desert. Pharaoh now regretted that he had permitted them
to leave. He mobilized his army and personally took the lead of his choicest
cavalry and war-chariots, in hot pursuit of his former slaves. He reached
them near the banks of the Reed Sea and pressed them close to the water,
in an effort to cut off their escape.
Moshe led the Israelites onwards until they came to the very borders of the
Reed Sea. The pillar of cloud now changed its position, retreating from the
front to the rear of the Hebrews, floating between the two Camps.
Then G-d spoke to Moshe: "Lift up your rod, stretch out your hand over the
sea and divide it; and the children of Israel shall go into the midst of
the sea on dry ground." Moshe did as G-d ordered and a strong east wind rose
and blew all night and the waters of the Reed Sea were divided and gathered
into a wall on either side, leaving a dry passage in the midst. The Israelites
marched at once along the dry path that extended from shore to shore and
reached the opposite side in safety.
The Egyptians continued their pursuit, but Moshe stretched forth his staff
and the waters resumed their usual course, closing over the whole army of
Pharaoh.
Thus, G-d saved the children of Israel from the Egyptians and Israel saw
His great power; they recognized G-d and believed in Him and in His servant
Moshe--the first redeemer of Israel.
This is the story of Passover--or Pesach-- that recounts the birth
of the Jewish people as a nation--a nation called by G-d "a beloved
treasure"--whose ultimate goal is to be a "light unto the nations."
This will become evident in the immediate future when Moshiach--the final
redeemer-- gathers us together from throughout the world and brings us to
the promised land of Israel, "and all the earth will be filled with the knowledge
of G-d as the waters cover the sea."
The story of Pesach is well known: . . . how the Jewish people were
slaves to Pharaoh in Egypt . . . how Moses led us out of bondage and received
the Torah on Mount Sinai . . . and how, after forty years in the wilderness,
we entered into the Promised Land. Less well known, however, are our Sages'
interpretation of the spiritual dimension of these events: what does the
Exodus mean to us today? And what does the "Festival of Liberation" teach
us about the future liberation of all humankind, in the messianic age? The
following pages offer just a smattering of the Rebbe's answers.
Liberation from Mitzrayim
For the Jews, "Egypt" represents more than just a place on the map. Egypt
is a state of mind. The Hebrew name for Egypt is Mitzrayim, which
is related to the word Maytzorim--meaning boundaries and limitations.
For the Jewish people, to "escape from Egypt" means to overcome those natural
limitations that impede the realization of our fullest potential.
The innermost essence of the soul is a spark of G-dliness--infinite and
unbounded. But the soul is in exile, in "Egypt"--restricted within this finite,
material world. One person's Egypt may be most apparent in his selfish and
base desires; another person may be enslaved to the constraints of his rational
mind. Pesach is an opportunity to transcend our limitations and realize
the infinite spiritual potential in every aspect of our lives.
True Freedom
When G-d commanded Moses to bring the Jewish people out of Egypt, He proclaimed
His ultimate purpose: ". . . that they shall serve G-d upon this
mountain." Our liberation was not complete until we received the Torah
on Mount Sinai. G-d's Torah and commandments are the key to achieving true
freedom--freedom not just from physical enslavement, but from all our limiting
beliefs and behavior. The Torah shows us how to avoid the pitfalls that life
presents us, and teaches us how to make this world a place of peace, harmony
and happiness for all humankind.
Matzah and Chometz
Pesach is known as the "Festival of Matzot." We are commanded
to eat matzah on the first night of Pesach, and to rid ourselves
of chometz--all bread and leavened food products--for the entire eight
days of the holiday. This important commandment offers us great insight into
the true nature of liberation.
The difference between leavened bread and matzah is obvious: whereas
bread rises, the Pesach matzot are not permitted to rise at all. Our
Rabbis explain that the "puffed up" nature of chometz symbolizes the
character trait of arrogance and conceit. The flat, unleavened matzah
represents utter humility.
Humility is the beginning of liberation, and the foundation of all spiritual
growth. Only a person who can acknowledge his own shortcomings and submit
to a higher wisdom can free himself from his own limitations. On
Pesach, we are forbidden even the minutest amount of chometz .
. . we should rid ourselves from the arrogance and self-centeredness from
within our hearts. By eating the Pesach matzot, we internalize the
quality of humility and self-transcendence that is the essence of faith.
Splitting the Sea
On the seventh day of Pesach, we commemorate the miracle of the splitting
of the Reed Sea--the culmination of the Exodus from Egypt. With the Egyptian
charioteers in hot pursuit, the Jewish people plunged into the sea; G-d "turned
the sea into dry land," thereby creating walls of water on both sides, and
allowed His people to pass through. Upon their crossing the sea, the water
returned to its normal state, drowning the Egyptians.
Our Sages explain that the splitting of the sea symbolizes yet another phase
in our spiritual journey toward true freedom. Just as the waters of the sea
cover over and conceal all that is in them, so does our material world conceal
the G-dly life force that maintains its very existence. The transformation
of the sea into dry land represents the revelation of the hidden truth that
the world is not separate from G-d, but is in fact one with Him.
Often, after "leaving Egypt"--after we overcome our limitations and ascend
to a higher level--we experience a rude awakening. We may have left Egypt,
but Egypt is still within us: We still view life in terms of the values of
a materialistic world. We must strive to become more fully aware of G-d's
constant presence and influence in our lives, until the "sea splits" and
our liberation is complete.
"I Will Show You Wonders"
In the words of the Prophet Michah, G-d proclaims, "As in the days when
you left Egypt, I will show you wonders." The Exodus from Egypt is the
prototype for the final Redemption, when Moshiach will come, and slavery
and suffering will be banished forever from the face of the earth.
Why, our Rabbis ask, does the verse say, "As in the days when you left
Egypt," when in fact the Exodus took place on one day?
The answer is that true liberation is an ongoing process. The first steps
out of "Egypt" are only the beginning. "In every generation," the Sages tell
us, "and on each and every day, one is obligated to see himself as if he
had gone out from Egypt that very day." All the lessons of Pesach
must be applied daily: we must rid ourselves of arrogance and become humble;
we must deepen our awareness of G-d, as though the Reed Sea has split; and
we must strive to improve our conduct, as befits the nation that received
the Torah on Mount Sinai. Every step we take toward Torah and mitzvot
brings us closer to the revelations of the messianic age.
The Final Redemption
The eighth day of Pesach is traditionally associated with our fervent
hope for the coming of Moshiach. The Haftorah (Prophetic reading)
for that day contains Isaiah's famous prophecies about the messianic era:
"The wolf will dwell with the lamb, the leopard will lie with the kid...
They shall do no evil, nor will they destroy . . . for the earth shall be
filled with the knowledge of G-d, as the waters cover the sea."
Maimonides (the "Rambam") cites the belief in Moshiach as one of the
thirteen essential principles of our faith. He explains in his codification
of Jewish Law that Moshiach is a Torah Sage, who will lead the multitudes
of Jewish people to the faithful observance of the Torah way of life. Eventually,
he will rebuild the Holy Temple in Jerusalem, gather in the exiles to Israel,
and usher in an age in which there is no hunger, no war, no jealousy or strife.
Signs of Hope
In today's chaotic world, one may find the concept of imminent Redemption
difficult to accept. We can take heart, however, from the story of
Pesach. Then, despite our abject subjugation at the hands of the world's
most ruthless and powerful nation--a nation from which not even a single
slave had ever escaped before--Redemption came swiftly, "in the blink of
an eye," and we were free.
In recent times, we have witnessed remarkable events that even secular leaders
have termed miraculous . . . the fall of communism, the Persian Gulf War,
the Exodus and ingathering of Jews to Israel from places of former oppression.
Today, the wealth of nations is turning from creating weapons of destruction
into means of construction and cooperation--the proverbial "sword into
plowshares." Such developments--long prophesied as harbingers of a messianic
age--strengthen our faith in Moshiach's imminent approach.
The last day of Pesach is a uniquely appropriate occasion for our
heartfelt prayers for Moshiach: ". . . Even though he may tarry, still I
anticipate his arrival every day." It will be a time of peace and plenty
for all humankind . . . a time when, as Maimonides goes on to say, we will
no longer have to struggle for a livelihood. "Delicacies will be as plentiful
as the dust, and we will all be free to engage in spiritual pursuits--to
deepen our knowledge of G-d."
YOUR PASSOVER GUIDE
Nissan 13 - 22, 5761
April 5 - 15, 2001
What is Chometz?
Unique to Pesach is the eating of matzah, and the stringent
prohibition of eating or possessing chometz.
Chometz is a general term for all food and drink made from wheat,
barley, rye, oats, spelt or their derivatives, which is forbidden on
Pesach because it is leavened. Even a food that contains only a trace
of chometz is prohibited and must be removed from our homes.
-
Note: Matzah used all year round is not for Pesach use.
Only matzahs baked especially for Pesach may be used on
Pesach.
Getting Rid of
Chometz
Obvious chometz--both food and utensils used throughout the year (and
not "koshered" for Pesach)--should be stored in closets or
rooms that are not easily accessible (locked or taped shut). This
chometz should be sold to a non-Jew, as will be explained.
Clean the entire house thoroughly to remove all crumbs and small pieces of
food.
Also check for chometz in the car and office (desks and drawers, etc.),
clothes, pockets (especially the children's), pocketbooks and attache
cases. Vacuum cleaner bags should be discarded or cleaned.
While shopping for Pesach we must be careful that the foods we buy
are not only kosher but are also
kosher-for-Pesach--that is, chometz-free.
Starting 'from
Scratch'
All fresh fruits and vegetables as well as all kosher cuts of meat
and kosher fish are kosher-for-Pesach--provided they
have been prepared in accordance with Jewish law and have not come into contact
with chometz or chometz utensils.
The prevailing [Ashkenazic] custom is that on Pesach we do not eat
rice, millet, corn, mustard, legumes (beans, etc.) or foods made from one
of them.
Commercially Prepared
Products
Nowadays, there are many kosher-for-Pesach packaged foods
available. However, care must be used to purchase only those packaged foods
that have a reliable Rabbinical supervision that is valid for
Pesach.
Obviously, all leavened foods made from wheat, barley, rye, oats or spelt
are actual chometz and are prohibited on Pesach. Examples are:
bread, cake, cereal, spaghetti, beer and whiskey.
Check that Medicine
Cabinet!
Many medicines, sprays and cosmetics contain chometz. Consult a competent
rabbi as to which ones may be used on Pesach. The same applies to
pet food.
To prepare the kitchen for Pesach, we must "kosher" it from
chometz that has been cooked in it.
Dishes and Utensils
Have special sets of dishes, silverware, pots, pans and other utensils for
Pesach use only. (If necessary, certain year-round utensils
may be used provided they are "koshered" for Pesach.
To do so, consult a rabbi.)
Stove
Thoroughly clean and scour every part of it. Heat the oven to the highest
temperature possible for 1-2 hours. Heat the grates and the iron parts of
the stove (and elements if electric) until they glow red-hot. It is suggested
that the oven and stove-top be covered afterwards with aluminum foil.
Microwave Ovens
Clean the oven thoroughly. Fill a completely clean container, that was not
used for 24 hours, with water. Turn on the microwave and let it steam heavily.
Turn it off and wipe out the inside. To use the microwave during
Pesach, use a flat piece of styrofoam or any other thick object as
a separation between the bottom of the oven and the cooking dish. When cooking,
the food should be covered on all sides.
Sink
Meticulously clean the sink. For 24 hours before "koshering" it, do
not pour hot water from chometz pots into it. Afterwards, boil water
in a clean pot that was not used for 24 hours, and pour it 3 times onto every
part of the sink, including the drain stopper. Afterwards, line the sink.
Refrigerator,
Freezer, Cupboards,
Closets, Tables and Counters
Thoroughly clean and scrub them to remove any crumbs and residue. Afterwards,
cover those surfaces that come into contact with hot food or utensils with
a heavy covering.
Tablecloths and
Napkins
Launder without starch.
Since it is prohibited to possess chometz on Pesach, we need
to sell to a non-Jew all chometz that will not be eaten or burned
before Pesach and all chometz utensils that will not be thoroughly
cleaned by then. These are stored away in closets or rooms while preparing
for Pesach. Now we lock or tape-shut the closets or rooms, and they
are leased to the non-Jew at the time of the sale.
Since there are many legal intricacies in this sale, only a competent rabbi
should be entrusted with its execution. The rabbi acts as our agent both
to sell the chometz to the non-Jew before Pesach starts (this
year on Friday morning) and also to buy it back the evening after
Pesach ends.
For a sale of chometz contract, contact your local Rabbi, or
Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
For the text of a "Contract for Sale of Chometz:"
http://www.lchaimweekly.org/cgi-bin/calendar?holiday=pesach1024
-
Note: Those traveling eastward, must arrange (in time) the sale of
chometz there, according to their time zone!
-
Note: This year Pesach starts on Saturday night, April 7. Therefore
to maintain the sanctity of the Shabbat, certain things are done on
the Thursday night or Friday before Pesach which would ordinarily
be done on the eve of Pesach.
On the evening of April 5, 2001, the Thursday before Pesach, make
a formal search of the home for chometz while holding a lit candle.
It is customary to distribute ten small, individually wrapped pieces of
chometz throughout the home before the search.
The Blessing
Recite the following blessing before the search:
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
A-sher Ki-de-sho-nu Be-mitz-vo-sov Ve-tzi-vo-nu
Al Be-or Cho-metz.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has sanctified us with His commandments,
and commanded us concerning the removal of leaven.
The Search
Afterwards, hold the lit candle and search for chometz in every room,
as well as any other area of the home that may have chometz, such
as the basement, attic, garage or car.
When the search is completed, recite the following:
All leaven or anything leavened that is in my possession,
which I have neither seen nor removed, and about which
I am unaware, shall be considered naught
and ownerless as the dust of the earth.
Then take all the chometz that was found in the search, cover it securely
and place it in a conspicuous spot, to be burned in the morning. Food intended
to be sold or eaten later should similarly be carefully put aside. The search
should also be conducted in one's place of business.
Burning the
Chometz
On the morning of April 6, the Friday before Pesach, burn the
chometz that was found during the search and all other chometz
which is not stored away to be either sold to the non-Jew or eaten later
on Friday or on Saturday morning. See the
Pesach Calendar, for the deadline
for burning it.
"Abolish the evil. .
."
While burning the chometz on the morning of April 6,
the Friday before Pesach, it is a custom in many
communities to recite a special prayer that reveals
something of the deep significance of this mitzvah:
"May it be Your will . . . that just as I remove the chometz from
my house
and from my possession, so shall You . . . purge the spirit of impurity
from the earth, eradicate our evil inclination from within us, and grant
us
a heart of flesh to serve You in truth . . . and abolish the rule of evil
from
the earth . . . just as You annihilated Egypt and its idols, in those days,
at this time. Amen, Selah."
Flushing the
Chometz
This year the eve of Pesach is on the Shabbat. Therefore, all
crumbs of bread and other chometz left over after breakfast on
Shabbat morning, April 7, 2001, should be destroyed by flushing down
the toilet before the time indicated on the
Pesach Calendar.
Since this year the eve of Pesach is on the Shabbat, we do
the following:
-
We make our home kosher-for-Pesach by Friday afternoon, April
6.
-
We prepare food for Shabbat using only
kosher-for-Pesach pots, pans and other utensils and only
kosher-for-Pesach foods.
-
The only chometz we keep for this Shabbat is a small amount
of bread and cake, which we keep completely separated from everything else
in our home.
-
Each time we eat this chometz, we afterwards wash our hands and mouths.
-
We are careful to not let any of this chometz, even crumbs, fall onto
our kosher-for-Pesach foods, utensils or home.
-
On Shabbat morning, Saturday, April 7, 2001, we eat chometz
only until the time indicated on the
Pesach Calendar.
-
After that time we may eat only foods which are
kosher-for-Pesach. However, we do not eat matzah
until the Seder.
-
All crumbs of bread and other chometz left-over we flush down the
toilet before the time indicated on the
Pesach Calendar.
After the chometz has been flushed
down the toilet, recite the following:
All leaven or anything leavened that is in my possession,
whether I have seen it or not, whether I have observed it
or not, whether I have removed it or not, shall be
considered naught and ownerless as the dust of the earth.
Fast of the Firstborn
When the Al-mighty slew the firstborn of Egypt, He spared the firstborn of
the Children of Israel. Therefore, all firstborn sons of Israel, or fathers
of firstborn sons under 13, fast on the day before Pesach, in gratitude
to the Al-mighty.
This year, since the day before Pesach is Shabbat, the fast
is observed on the previous Thursday, April 5.
It has, however, been a custom for many centuries that this fast day is broken
by a festive meal in celebration of the conclusion of the study of a book
of the Talmud. This usually takes place in the synagogue. Contact your local
synagogue, or Chabad-Lubavitch Center for the exact time.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Seder
Preparation
Before sunset on Friday, prepare the chicken neck, cooked eggs, horseradish,
charoset and the salt water for both Seder nights.
For the first Seder, set the table and prepare the meal
after Shabbat ends; for the second Seder, do
so after the first day of Yom Tov ends. See the
Pesach Calendar, for the exact
times.
We do not eat any kind of roasted meat on either Seder night.
JEWISH WOMEN AND GIRLS LIGHT
SHABBAT & YOM TOV CANDLES
For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center,
or call: (718) 774-3000.
or:
http://www.candlelightingtimes.org/shabbos
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Times shown are for Metro NY - NJ
Thursday, April 5:
Friday, April 6, Erev Shabbat Parshat Tzav:
-
Burn chometz, before 11:45 a.m.
-
Light Shabbat Candles,(1) by 7:06 p.m. Say blessing
#1.
Saturday, April 7, Shabbat Parshat Tzav:
-
Shabbat HaGadol.(2)
-
Stop eating chometz, before 10:44 a.m.
-
Flush left-over chometz, before 11:44 a.m.
-
Light Yom Tov Candles,(3) after Nightfall, after
8:08 p.m. Say blessings #2 & 4.
-
Start the first Seder. Eat at least 1 oz. of Matzah within
4 minutes, after Nightfall, after 8:08 p.m.
Sunday, April 8:
-
Light Yom Tov Candles,(3) after Nightfall, after
8:10 p.m. Say blessings #2 & 4.
-
Begin Counting of the Omer.
-
Start the second Seder. Eat the Matzah again, after Nightfall,
after 8:10 p.m.
Friday, April 13:
-
Light Shabbat & Yom Tov Candles,(4) by
7:13 p.m. Say blessing #3.
Saturday, April 14:
-
Light Yom Tov Candles,(5) after Nightfall, after
8:16 p.m. Say blessing #2.
Sunday, April 15:
-
Yizkor memorial prayers.
-
Late afternoon, eat a Special Pesach Meal --
Moshiach's Seudah.
-
Pesach ends after Nightfall, after 8:18 p.m.
-
Wait one hour before eating chometz to allow time for
the rabbi to buy it back for you.
-
Until that time no chometz should be bought or
eaten.
Friday, April 20, Erev Shabbat Parshat Shemini:
-
Light Shabbat Candles,(6) by 7:21 p.m. Say
blessing #1.
Saturday, April 21, Shabbat Parshat Shemini:
-
Blessing of the New Month, Iyar.(7)
-
On Shabbat following the afternoon prayer, we read Chapter 1 of
Pirkei Avot--Ethics of the Fathers.
-
Shabbat ends at nightfall, at 8:25 p.m.
__________
1 . The Shabbat candles must be lit 18 minutes before
sunset. It is prohibited and is a desecration of the Shabbat
to light the candles after sunset.
2 . A portion of the Haggadah, beginning from Avodim Hoyinu
("We were slaves to Pharaoh in Egypt") until le'chapair al kol
avonoseinu ("to atone for all our sins") is recited on this
Shabbat after Mincha, the Shabbat afternoon service.
3 . Do not light before the time indicated. Light only from a preexisting
flame.
A preexisting flame is a flame burning continuously since the onset of the
Shabbat, such as a pilot light, gas or candle flame.
4 . The Shabbat & Yom Tov candles must be lit 18
minutes before sunset. It is prohibited and is a desecration
of the Shabbat to light the candles after sunset.
5 . Do not light before the time indicated. Light only from a preexisting
flame.
6 . The Shabbat candles must be lit 18 minutes before
sunset. It is prohibited and is a desecration of the Shabbat
to light the candles after sunset.
7 . Rosh Chodesh Iyar is on Monday, April 23, and Tuesday, April 24.
After lighting the candles, recite:
#1.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
A-sher Ki-de-sho-nu Be-mitz-vo-sov Ve-tzi-vo-nu
Le-had-lik Ner Shel Sha-bos Ko-desh.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has sanctified us with His commandments, and
commanded us to kindle the light of the holy Shabbat.
#2.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
A-sher Ki-de-sho-nu Be-mitz-vo-sov Ve-tzi-vo-nu
Le-had-lik Ner Shel Yom Tov.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has sanctified us with His commandments, and
commanded us to kindle the Yom Tov light.
#3.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
A-sher Ki-de-sho-nu Be-mitz-vo-sov Ve-tzi-vo-nu
Le-had-lik Ner Shel Sha-bos V-shel Yom Tov.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has sanctified us with His commandments, and
commanded us to kindle the Shabbat and Yom Tov light.
#4.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
She-heche-yo-nu Ve-ki-ye-mo-nu Ve-higi-o-nu
Liz-man Ha-zeh.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has granted us life, sustained us and enabled us
to reach this occasion.
The first two nights of Pesach, we conduct a Seder--a festive
yet solemn event. At a table royally set with our best crystal and silver
and the finest of kosher wines, we reenact the exodus from Egypt in
ancient times. We also pray for the forthcoming redemption speedily in our
days.
In our Forefathers Footsteps
At the Seder, each person considers himself as if he were going out
of Egypt. We begin with our ancestors, Abraham, Isaac and Jacob; we are with
our people as they descend into exile, and suffer cruel oppression and
persecution. We are with them when G-d sends the ten plagues to punish Pharaoh
and his nation, with them as they leave Egypt and with them at the crossing
of the Reed Sea. And we witness the miraculous hand of G-d as the waters
part, allowing the Israelites to pass, and then return, thundering over the
Egyptian legions.
We left Egypt in such haste that there was no time to wait for the dough
to rise, and we ate matzah, unleavened bread. With only this unleavened
food our ancestors faithfully relied on the Al-mighty to provide sustenance
for our entire nation of men, women and children. Each year to remember this,
we eat matzah the first two nights of Pesach and fulfill the
commandment of "Matzahs shall you eat . . ."
The Humblest of Foods
The matzah itself symbolizes faith. For in contrast to leavened food,
the matzah is not "enriched" with oil, honey, etc. It is rather
simple flour and water, which is not allowed to rise. Similarly, the
only "ingredients" for faith are humility and submission to G-d, which comes
from the realization of our "nothingness" and "intellectual poverty" in the
face of the infinite wisdom of the creator.
Shmurah means watched, and is an apt description of this matzah
(unleavened bread). The wheat used is carefully watched (protected) against
any contact with water from the moment of harvest, since water would cause
leavening, and thus disqualify the wheat for use on Pesach.
These matzahs are round in form, kneaded and shaped by hand, similar
to the matzahs baked by the Children of Israel on their way out of
Egypt. They are baked under strict rabbinical supervision to avoid any
possibility of leavening during the baking process. Shmurah matzah
should be used on each of the two Seder nights for the three
matzahs of the Seder plate.
To enhance the observance and beauty of your Pesach Seder table, your
local Chabad-Lubavitch Center is making available, at cost price, tasty,
handmade shmurah matzah.
For a more meaningful and happy Pesach, have shmurah matzah
at your Seder table. Call your local Chabad-Lubavitch Center to order
shmurah matzah.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
The Pesach Seder is not just to be observed symbolically. Each of
its physical "acts" has great significance and should be fulfilled properly
to make the Seder a meaningful and truly spiritual experience.
The Main
Mitzvot
The main mitzvot (commandments) of the Seder are:
1. To eat matzah.
2. To tell the story of the Exodus (the reciting of the main parts of the
Haggadah).
3. To drink four cups of wine.
4. To eat morror--bitter herbs.
5. To recite "Hallel"--praise to G-d (found towards the end of the
Haggadah).
The Matzah
On each of the two seder nights shmurah matzah should be used.
Matzah is eaten 3 times during the Seder.
1. After telling the story of the Exodus from Egypt--Motzie Matzah--two
ounces of matzah are eaten.
2. For the "sandwich"--korech--one ounce of matzah is eaten.
3. As the Afikomen at the end of the meal--Tzofun--1-1/2 ounces
of matzah are eaten.
In each instance, the matzah should be eaten within 4 minutes.
How much is one ounce of matzah?
Half a piece of shmurah matzah is generally one ounce.
If other matzahs are used, the weight of the box of matzahs
divided by the number of pieces shows how much matzah equals 1 ounce.
The Wine
For each of the four cups at the Seder it is preferable to use undiluted
wine only. However, if needed, the wine may be diluted with grape juice.
Of course, someone who can not drink wine may use straight grape juice.
One drinks a cup of wine four times during the Seder:
1. At the conclusion of Kiddush.
2. After telling the story of the Exodus from Egypt, before eating the
matzah of Motzie Matzah.
3. At the conclusion of the Grace After Meals.
4. After reciting the "Hallel."
It is preferable to drink the entire cup each time. However, it is sufficient
to drink just the majority of each cup.
How large a cup should be used?
One containing at least 3-1/2 fluid ounces.
The Morror
The morror is eaten by itself after the matzah, and then together
with the matzah in the (korech) sandwich.
How much morror should be eaten?
3/4 ounce.
Any of two different types of morror may be used at the Seder,
individually or in combination:
1. Peeled and grated raw horseradish. 3/4 ounce has a volume of 1
fluid ounce.
2. Romaine lettuce. It is suggested that the stalks rather than the
leafy parts be used because of the difficulty in properly examining and ridding
the leafy parts of commonly present very small insects. 3/4 ounce of
stalks cover an area of 3" X 5".
The K'ahrah--the Seder Plate
Three matzahs are placed on the table, one on top of the other. They
are symbolic of the three types of Jews: Kohen, Levi and Yisroel.
They also commemorate the three measures of fine flour that Abraham told
Sarah to bake into matzahs when the three angels visited them. And
when we later break the middle matzah, we are still left with two
whole loaves for lehchem mishne, as on all Sabbaths and Festivals.
On a cloth spread over the three matzahs, or on a plate, the following
items are placed:
BAYTZAH |
|
Z'ROAH |
|
MORROR |
|
KARPAS |
|
CHAROSET |
|
CHAHZERET |
|
1. Z'roah--the roasted chicken neck.
Preparation: remove most of the meat from the neck of a chicken and roast
it on all sides.
It is symbolic of the pascal sacrifice brought at the Holy Temple in Jerusalem
on the afternoon before Pesach.
2. Baytzah--the hard boiled egg.
It is symbolic of the festival sacrifice brought at the Holy Temple, in addition
to the pascal lamb.
3. Morror--bitter herbs (Horseradish and/or Romaine lettuce
stalks).
It is symbolic of the bitter suffering of the Jews in Egypt.
4. Charoset--the mixture of chopped apples, pears, walnuts and
a small amount of wine (red, if possible).
The mixture resembles mortar, symbolic of the mortar used by the Israelites
to make bricks while enslaved in Egypt.
5. Karpas--the cooked potato or raw onion.
6. Chahzeret--more bitter herbs.
Used as morror in the sandwich (korech) later in the
Seder.
-
General Note: Whenever we eat or drink during one of the acts of the
Seder, the leader of the Seder should give to each person present
the required amount(s) of wine, matzah or bitter herbs.
Kadesh--the
Benediction
The Seder service begins with the recitation of Kiddush,
proclaiming the holiness of the holiday. This is done over a cup of wine,
and on this evening it is the first of four cups that we all drink, reclining,
at the Seder.
The Four Cups of Wine
Two of the explanations of the four cups:
Four expressions of freedom or deliverance are mentioned in the Torah in
connection with our liberation from Egypt (Ex. 6:6,7).
The Children of Israel, even while in Egyptian exile, had four great merits:
(1) they did not change their Hebrew names;
(2) they did not change their Hebrew language;
(3) they remained highly moral; and
(4) they remained loyal to one another.
Wine is used because it is a symbol of joy and happiness.
Why We Recline
When drinking the four cups, as during most of the acts of the Seder,
we lean on our left side to accentuate the fact that we are free people.
In ancient times only free people were allowed to recline while eating.
Ur'chatz--Purification
We wash our hands in the usual prescribed manner of washing before a meal,
but without the customary blessing.
The next step in the Seder, Karpas, requires dipping food into
water. Such an act calls for purification of the hands by washing, beforehand.
This observance is one of the first acts designed to arouse the child's
curiosity.
Karpas--the
Appetizer
A small piece of onion or boiled potato is dipped into salt water and eaten.
Before eating, the blessing over vegetables is recited.
The dipping of this appetizer in salt water is an act of pleasure and freedom
which further arouses the curiosity of the child.
The four-letter Hebrew word karpas when read backwards connotes that
the 600,000 Jews in Egypt (the Hebrew letter samech=60, times 10,000)
were forced to perform back-breaking labor (the other three Hebrew letters
spell perech--hard work).
The salt water represents the tears of our ancestors in Egypt.
Yachatz--Breaking
the Matzah
The middle matzah of the three placed on the Seder plate is
broken in two. The larger part is put aside for use later as the
Afikomen. This unusual action not only attracts the child's special
attention once again, but also recalls G-d's breaking the Reed Sea asunder,
to make a path for the Children of Israel to cross on dry land. The smaller
part of the middle matzah is returned to the Seder plate. This
broken middle matzah symbolizes humility and will be eaten
later as the "bread of poverty."
Maggid--the
Haggadah
At this point the poor are invited to join the Seder; the Seder
plate is moved aside; a second cup of wine is poured; and the child,
by now bursting with curiosity, asks the time-honored question:
"Mah Nish-tah-no Hah-lailo Ha-zeh Me-kol Hah-leilot?" What makes this
night different from all other nights?
(1) On all nights we need not dip even once; on this night we do so twice!
(2) On all nights we eat chometz or matzah, and on this night
only matzah!
(3) On all nights we eat any kind of vegetables, and on this night
morror!
(4) On all nights we eat sitting upright or reclining, and on this night
we all recline!
The child's questioning triggers one of the most significant mitzvot
of Pesach and the highlight of the Seder ceremony: the
Haggadah, the telling of the story of the exodus from Egypt. The answer
includes a brief review of history, a description of the suffering imposed
upon the Israelites, a listing of the plagues visited upon the Egyptians,
and an enumeration of the miracles performed by the Al-mighty for the formation
and redemption of His people.
Rochtzoh--Washing
before the Meal
After concluding the first part of the Haggadah with the drinking
of the second cup of wine (reclining), the hands are washed --this time with
the customary blessing, as usually done before eating bread.
Motzie
Matzah--Eating Matzah
Taking hold of the three matzahs, the broken one between the two whole
ones, recite the customary blessing before bread. Then, letting the bottom
matzah drop back on the plate, and holding the top whole matzah
with the broken middle one, recite the special blessing ". . . Al Ah-chi-las
Matzah."
Then break at least one ounce from each matzah and eat the two pieces
together, reclining.
Morror--the
Bitter Herbs
Take at least 3/4 ounce of the bitter herbs. Dip it in the charoset,
then shake the latter off and make the blessing ". . . Al Ah-chi-las
Morror."
Eat without reclining.
Korech--the
Sandwich
In keeping with the custom instituted by Hillel, a great talmudic rabbi,
a sandwich of matzah and morror is eaten.
Break off two pieces of the bottom matzah, which together are at least
one ounce. Again take at least 3/4 ounce of bitter herbs and dip them in
charoset, then shake the latter off, and place them between the two
pieces of matzah, say: "Kein Ah-saw Hillel. . ." and eat the
sandwich reclining.
Shulchan
Oreich--the Feast
The holiday meal is now served. We begin the meal with a hard-boiled egg
dipped into salt water.
A rabbi was once asked why Jews eat eggs on Pesach. "Because eggs
symbolize the Jew," the rabbi answered. "The more an egg is burned and boiled,
the harder it gets."
-
Note: The chicken neck is not eaten at the Seder.
Tzofun--"Out
of Hiding"
After the meal, the half matzah that had been "hidden"--set aside
for the afikomen--"dessert," is taken out and eaten. It symbolizes
the pascal lamb that was eaten at the end of the meal.
Everyone should eat at least 1-1/2 ounces of matzah, reclining, before
midnight. After the Afikomen, we do not eat or drink anything except
for the two remaining cups of wine.
Bairach--Blessings
after the Meal
A third cup of wine is filled and the grace after Meals is recited. After
reciting the grace, we recite the blessing on wine and drink the third cup
while reclining.
Now we fill the cup of Elijah and our own cups with wine. We open the door
and recite the passage that symbolizes an invitation to the Prophet Elijah,
who is the harbinger of the coming of Moshiach, our righteous Messiah.
Hallel--Songs
of Praise
At this point, having recognized the Al-mighty, and His unique guidance of
His people Israel, we go still further and turn to sing His praises as L-rd
of the entire Universe.
After reciting the "Hallel," we again recite the blessing for wine
and drink the fourth cup, reclining.
Nirtzoh--Acceptance
Having carried out the Seder service properly, we are sure that it
has been well received by the Al-mighty. Then we say:
"Leh-shah-na Hah-bah-ah Bi-ye-ru-sha-law-yim"
--Next year in Jerusalem!
On the second night of Pesach, we begin S'firat Ha'omer, counting
forty-nine days between Pesach and Shavuot, the day when the
Torah was given to the children of Israel. This is done every night following
the evening prayer, leading up to the night before Shavuot.
-
Pesach is eight days long. The last two days of Pesach are
also Yom Tov.
-
The seventh day of Pesach commemorates the miracle of the "Splitting
of the Reed Sea," which completed the Redemption from Egypt.
-
On the eighth day of Pesach, Yizkor is recited after the Torah
reading.
-
Pesach ends after nightfall on Sunday evening, April 15.
The actual time is indicated on the
Pesach Calendar.
-
Wait one hour before eating chometz to allow time for
the rabbi to buy it back for you.
-
Until that time no chometz should be bought or
eaten.
Moshiach's
Seudah
The Baal Shem Tov, the founder of Chassidism, instituted the custom of eating
a special third meal on the last day of Pesach late in the afternoon,
after Minchah, complete with matzah and wine.
This meal is known as the "Festive Meal of Moshiach," or Moshiach's
Seudah, for on this day the radiance of Moshiach is openly revealed.
Also, it is intended to deepen our awareness of the imminence of the final
Redemption.
On this day, he said, one can actually feel the approach of Moshiach.
"Behold," says the verse in Song of Songs, "he is standing behind
our wall, watching through the windows, peering through the crevices . .
."
*
Beginning in the year 5666/1906, it became customary in Lubavitch for the
students of the Lubavitcher yeshivah to eat their Pesach meals
together in the study hall. That year, the fifth Chabad-Lubavitch Rebbe,
Rabbi Sholom Dov Ber, known as the Rebbe Rashab, joined the students
for the third festive meal of the last day of Pesach, and directed
that each of them be given four cups of wine.
The Rebbe once commented, that this was obviously intended to become an annual
custom.
*
Moshiach's Seudah was instituted on the eighth day of Pesach,
as the number eight is connected to the Redemption (being one more than
seven--symbolic of the natural order) and the Haftorah read on the
eighth day of Pesach contains many of the Messianic prophecies.
One might ask, what is the point of eating an actual, physical meal that
relates to the subject of Moshiach? This festive meal causes the image and
the feeling of the future Redemption to penetrate not only all the faculties
of a person's soul, including his capacity for action, but his physical body
as well--by means of the physical food that becomes part of his very flesh
and blood. Partaking of this festive meal is intended to draw down the radiance
of Moshiach into every aspect of one's daily life throughout the year.
This simply means--as an anticipatory echo of how the world will appear after
the Redemption--that holiness should permeate all of a person's activities,
including his physical activities, to the point that he is prepared to sacrifice
the innermost core of his soul. This is the yechida within his soul,
the element of Moshiach in his soul.
The Rebbe once explained, "The four cups of wine on the Seder night
are the cups of Moses our teacher; the four cups of wine at Seudat
Moshiach on the last day of Pesach are the cups of our righteous
Moshiach."
* * *
Hundreds of Chabad-Lubavitch Centers around the world will be hosting the
traditional, mystical Moshiach's Seudah, on the last day of
Pesach.
To find out about a Moshiach's Seudah near you, call your local
Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
|