חג הפסח

יעקב הבן ה”חכם” ניצח את עשו הבן ה”רשע”
עם האפיקומן שהאכיל ליצחק בליל פסח!

 

מדוע בחר בעל הגדה של פסח להשיב לחכם מכל ההלכות
דוקא ההלכה: “אין מפטירין אחר הפסח אפיקומן”

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בני יששכר: איך אומר בעל הגדה על בן הרשע:
“אילו היה שם לא היה נגאל”, הלא כל הנשמות היו במצרים ונגאלו

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בליל פסח צריך לזכור הנס שעשה הקב”ה עם יעקב,
שהצליח להציל את הברכות של יצחק מידיו של עשו הרשע

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יעקב מסר נפשו להזכיר לפני יצחק ב’ שמות:
“כי הקרה ה’ אלקיך לפני”, שעשו לא היה רגיל להזכיר:

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הזכרת ב’ שמות אלו גרמו ליצחק לחשוד
כי לא עשו הוא שעומד אצלו וביקש למשש את יעקב

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יעקב התפלל: “והיה ה’ לי לאלקים”, שיעמוד לו הזכות
שמסר נפשו להזכיר ב’ שמות אלו כשנכנס ליצחק

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הבן החכם שמזכיר בדבריו ב’ שמות: “ה’ אלקינו”,
הוא כנגד יעקב שהזכיר ב’ שמות אלו בעמדו לפני יצחק

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הבן הרשע הוא כנגד עשו שלא היה בגלות מצרים,
לכן בצדק אומרים לו: “אילו היה שם לא היה נגאל”

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שוברים את המצה האמצעית שהיא כנגד יצחק אבינו
כנגד שני בניו יעקב ועשו שנפרדו זה מזה

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החלק הגדול טומנים לאפיקומן כנגד יעקב שישלוט לעתיד לבוא,
החלק הקטן הוא כנגד עשו השולט בעולם הזה

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עומק הענין שיעקב האכיל את יצחק האפיקומן,
כפי שנרמז בפסוק: בא אחיך במרמ”ה בגימטריא אפיקומ”ן

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Pesach 5772

Chag H’Peisach

Yaakov the “Ben HaChochom” Defeated Eisov the “Ben HaRoshe” by
Feeding Yitzchok the Afikomon on the Night of Pesach!

Dear Chaveirim.

In this week’s mamar for Chag HaPesach we begin our journey by examining the magnificent miracle that took place on the night of Pesach many years before the exodus from Mitzrayim — a miracle that left its imprint on the nation of Yisroel for all future generations.

We are speaking of how Yaakov Ovinu received the blessings from his father, Yitzchok, by following his mother Rivkeh’s instructions — thereby swindling the evil Eisov. Eisov almost received the blessings from Yitzchok by deception, as it is written (Bereishis 25, 27): “Eisav became one who knows hunting”. Rashi adds the following commentary: He knew how to trap and deceive his father verbally.

This titanic battle between the forces of sanctity and profanity—kedushah and tumah—between Yaakov and Eisav, took place on the night of Pesach. On that night Yitzchok Ovinu sat at the head of his table, conducted the “seder” according to the dictates of halocheh, and savored the taste of Gan Eden from the meat of the Pesach and Chagigah offerings that his son Yaakov prepared for him.

On that holy night, near his death, Yitzchok sought one of his sons to inherit the tremendous blessings that his father, Avrohom, had given to him. He said to Eisov: “See, now, I have aged; I know not the day of my death. Now sharpen, if you please your gear—your sword and your bow—and go out to the field and hunt game for me. Then make me delicacies such as I love and bring it to me and I will eat, so that my soul may bless you before I die.”

Now, Eisov’s deception nearly succeeded. Yet, HKB”H, ultimately arranged to prevent the blessings from falling into Eisav’s hands—due to the intrigue of our mother Rivkeh. Thus, in the midst of the “seder” night, Yaakov entered, clothed in Eisav’s fine garments. With fear and trepidation, he said to his father, Yitzchok (ibid. 19): “It is I, Eisav your firstborn; I have done as you told me; rise up, please, sit and eat of my game that your soul may bless me.” Yitzchok said to his son, “How is it that you were so quick to find, my son?” And he said, “Because Hashem, your G-d, arranged it for me.” And Yitzchok said to Yaakov, “Come close, if you please, so I can touch you, my son; are you, indeed, my son Eisav or not?”

At that moment, the entire heavenly court stood entranced, holding their collective breath, to see if the wicked Eisav would triumph with his deception, or if the pure and holy Yaakov would succeed in extracting the precious from the profane. A hearty sigh of relief was heard—from those in the heavens and from those down on earth—when they ultimately witnessed how Yaakov tilted his head down before his father, Yitzchok, who placed his holy hands on Yaakov’s head, and with a clear voice that reverberated throughout creation, began to solemnly bless the young man (ibid. 28): “Veyiten lecho elokim mital hashomayim umishmanei hooretz”…

This, however, requires further explanation. Why, in fact, do we not mention this in the Haggodeh—how Yaakov Avinu miraculously received the blessings on the night of Pesach? To answer this we propose a novel interpretation of the formula chosen by the author of the Haggodeh to express the questions of the ben haChochem – wise son and the ben haRoshe – evil son. The ben haChochem is meant to represent Yaakov Ovinu, who obeyed his mother’s instructions. On the other hand, the ben haRoshe refers to Eisov, who denied all that mattered.

This leads us into a fascinating journey to reveal new channels of understandings about the Afikomon. We take the second matzoh who eludes to Yitzchok Ovinu and we split into two half’s, to show how his two children were split and separated. The bigger one represents Yaakov Ovinu who bought the bechore from Eisov and the smaller one that represents Eisov and his followers who exist only in the present and have no future. It is Yaakov the Afikomen that that we hide to be revealed in the future with his full glory when we will be zoche to the geuleh shleimo bimheiro beyomeinu omein.

We sign off with a teffilo to HKB”H to grant us a Chag Pessach Kosher vesomeiach.

Pinches

 

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Translation Pesach 5772