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Chametz and Magid

Chametz and Magid

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Published by Avi Weinstein
The obsession concerning Chametz on Pesach, and the burning thereof is not just a Spring cleaning ritual...
The obsession concerning Chametz on Pesach, and the burning thereof is not just a Spring cleaning ritual...

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Categories:Types, Research
Published by: Avi Weinstein on Apr 13, 2011
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04/13/2011

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2
Checking forChecking for ChametzChametz
j ,©eh¦s‰
/.¥j rUgˆC k‹g Ubœ²u 'uh¨,I‰n‰C Ubœ¨e r¤t 'kIv Qkœ¤n ubhœ¥vO¡t ²h v¨t QUrŠC
Blessed are you Eternal One our God, Ruler of the universe who sanctified us withthe commandments and commanded us to remove the leaven.
I SAID THE BLESSING, NOW, WHAT DO I DO?I SAID THE BLESSING, NOW, WHAT DO I DO?
Now, you check the house for chametz by candlelight. The custom is to “plantsome pieces of bread to ensure that you do not come up empty-handed.The next section deals with the problem: What do I do about that “lurking lump ofleaven” that I did not manage to find? The following statement divorces you fromany chametz you didn’t manage to find.Read the statement carefully. It is based on the Talmudic ruling that if you wereon your way to do a mitzvah, like visiting the sick, or going to a funeral, andsuddenly remembered that you had not removed a certain piece of leaven fromyour house, if there is not enough time to go back to do so, it is sufficient to
nullify nullify it with your heart it with your heart 
.Now, while you’re removing the Hametz with your head, how would you use thisas an opportunity to clean out your head and heart of all that
chametz 
of thespirit.
Said immediately after you have checked forSaid immediately after you have checked for Chametz the night before Seder:Chametz the night before Seder:
v†k±u k¥Cˆk Vk t²b‰©h tŠk§sU V¥r‹c tŠsU V¥n£j tŠS h¦,UJ§c tŠS vŠgh¦n£u t¨rh¦j kŠF /tŠs t¨r‰pgF r¥e‰v
All leaven that is in my domain, or that is not within my domain, leaven that Ihave not seen and that I have not removed, and of which I know nothing let it beconsidered as if it virtually did not exist, let it be ownerless/valueless like the dustof the earth.
Said at the time when you burn theSaid at the time when you burn the chametz, the morning before Seder.chametz, the morning before Seder.
sU V¥r‹S 'V¥j tŠSU V¥j©S 'V¥T°z£j tŠk§SU V¥S h¦,UJ§c tŠS vŠgh¦j³u t¨rh¦n£j kŠF /tŠs t¨r‰pgF r¥e‰p¤v h¯v†u k¥k 'V¥r‹c
Any leavening that is within my domain that which I have seen and that which Ihave not seen, that which has been apparent, and that which is not apparent, thatwhich I have removed and that which I have not removed, let it be as if itvirtually did not exist, let it be ownerless/valueless like the dust of the earth.
 
3
YOURYOUR
CHAMETZ CHAMETZ 
REMOVAL NAVIGATORREMOVAL NAVIGATOR
1. Note there are two declarations for nullifying chametz, the second declarationis a little different than the first. What is added?2. Why does merely “declaring” that you have no relationship to the chametzwork as if you actually removed it?3. Assume that the declarations do not refer to physical chametz, but “chametz ofthe spirit”. At this moment, what aspects of yourself would you like to declare tobe as if they virtually did not exist”?4. In modern Hebrew, the word for missing an opportunity is
Ma 
CHM CHM 
TZ TZ 
 
whichshares the same root as
C
a
e
TZ.
Why are these two words related? How does
CHaMeTZ 
cause us to
MaCHMiTZ 
in life?5. If chametz is considered the negative stuff that has to be removed, what wouldmatzah be considered and why?
sh°D©n
Recite theRecite the HaggadaHaggada
vsdvv ,rhntc ohkhj,nu vrgev ,t ohvhcdn
Raising the matzah, the leader declares
Qh¦r‰S kŠF 'kIf¯u h¥,h¯h ihˆp‰S kŠF /o°¨r‰s tŠt‰C t²¨v‰t UkœŠt h¦S t²b‹g t¨j‹k t¨v b‰C v¨v v²J‰k 'h¥s‰c‹g t¨v /k¥s tŠt‰C v¨v v²J‰k 'tŠv t¨v /j©x‰u h¥,h¯h :ih¦rIj
This is the bread of (affliction, poverty, simplicity, responding) whichour ancestors ate in the land of Egypt.Let all who are hungry come and eat. Let all who are needy come andcelebrate the Passover. At present we are here; next year may we bein Israel. At present we are slaves; next year may we be free people.
OUR HAGGADAH NAVIGATOROUR HAGGADAH NAVIGATOR
1. You have four choices for defining the kind of bread our ancestors ate in theland of Egypt. Read the paragraph four times substituting one of the four wordseach time.2. How does this change the meaning of the paragraph?3. Would you invite the hungry to a meal featuring “bread of affliction” as themain course? Why do they do it here?4. What’s the connection between inviting the oppressed and the redemption ofIsrael?5. Why do we declare that we are slaves? How does it relate to the statement, “allwho are hungry come and eat.”6. What is the difference between being hungry and being needy?
 
4
?,Ikh‡v kŠn v®v vŠv v²B
n
:vŠn IKŒF v®v vŠv /vŠnU .¥j ihˆk‰fIt Ubœ¨t ,Ikh‡v kŠf‰J :rIr¨n v®v vŠv ,Ie¨h r¨J ihˆk‰fIt Ubœ¨t ,Ikh‡v kŠf‰J :oh¦g‰p h¥J v®v vŠv /,¨t o‹P Ukhˆt ihˆkhˆn Ubœ¨t ih¥t ,Ikh‡v kŠf‰J :ihˆn UbœŠF v®v vŠv /ihˆn ih‡cU ihˆJIh ih‡C ihˆk‰fIt Ubœ¨t ,Ikh‡v kŠf‰J
The second cup of wine is poured and the youngest present asks thfour questions
Why is this night different from all other nights?1. On all other nights we eat chametz and matzah. Tonight, why do weeat only matzah?2. On all other nights we eat any kind of herbs. Tonight, why do weeat the bitter herbs?3. On all other nights we do not dip even once. Tonight, why do we dipthe greens twice?4. On all other nights we eat sitting or reclining. Tonight, why do weall recline?
UK¦u 'v²hUy±b ‹gIœcU v¨j s²h‰C 'o¨n Ubh¥vO¡t ²h Ubœ¥thˆmIH³u /o°¨r‰n‰C v«r‹p‰k Ubh°v oh¦c…g 'Ubh¯c h¯b‰cU Ubh¯cU Ubœ¨t h¥v 'o°©r‰n Ubhœ¥,Ic£t›,¤t tUv QUrŠC JIs¨v thˆmIv tO UbœŠF 'oh°z UbœŠF 'oh°bIc±b UbœŠF 'oh¦j UbœŠF Ukhˆu /o°¨r‰n‰C v«r‹p‰k Ubh°v oh¦C‰n thˆmhˆC r‡x‰k v†v kŠu /o°¨r‰n ,©thˆmhˆC r‡x‰k Ubhœg v²u‰n 'v¨rIT©v›,¤t ohˆsIh :jŠn v®z h¥v 'o°©r‰n
The following reply is recited in unison: 
We were slaves to Pharaoh in Egypt, but the Lord our God took us out of therewith a mighty hand and an outstretched arm. Had not God taken our forebearsout of Egypt, then we, our children and grandchildren would still be enslaved toPharaoh in Egypt. Even if we all were wise, and perceptive, experienced, andversed in Torah, it would still be our duty to tell about the Exodus from Egypt.The more one talks about the Exodus, the more praise one deserves.
YOUR HAGGADAH NAVIGATORYOUR HAGGADAH NAVIGATOR
1. To which of the questions does this reply respond?2. Why is it not sufficient to know the story, why are we duty bound to
tell about the Exodus from Egypt? 
3. What is the purpose of storytelling on Passover?

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