Torah from Rabbanim w Yirat Shamaym

Rav Bensoussian Instructions for A Fully Focused Seder Pesach

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R' Ari Bensoussan's Focused Seder 2024 on TorahAnytime

The central theme revolves around creating a meaningful and impactful Seder experience for children, emphasizing the secret of Jewish immortality and the deepest connection with Hashem.

I. Setting the Stage for an Impactful Seder:

Importance of Preparation: R. Bensoussan chlita stresses the need for personal preparation for the Seder leader (the "Abba") to ensure the children leave with a clear understanding of their Jewish identity, God's love, and pride in being Jewish. "Our kids have to be able to leave the seder knowing what makes them incredible. What makes a Jew incredible? What's the secret of the Jewish person's immortality that that we live forever? They have to walk away knowing that Hashem loves them. They have to walk away feeling proud. They have to walk away feeling amazing that they're a Jew. That is what we have to walk away from the seder with. And our kids will only be able to walk away with it if we ourselves are coming in prepared knowing having that."

Practical Tips for a Smooth Seder: He offers practical advice for the beginning of the Seder, including using place cards to avoid seating disputes and suggesting writing small, loving notes inside them. He also emphasizes starting Kadesh promptly after everyone arrives.

The Power of the Seder Night: Bensoussan highlights the unique spiritual power of the Seder night for transmitting profound messages to children. Drawing from the Elio Navi story, he explains that God reveals the future of the Jewish people through the continued birth of Jewish children and the act of passing down Torah during the Seder. "When God said, when God said that this is the night of giving over to the children, what Hashem is telling us is is that built into the reality of the night is the ability to give over to our kids like no other night of the year. This is going to get into their kishkas. This is going to get into their hearts. This is going to get into their minds. This is going to penetrate their souls. Hashem puts a special power into the night."

II. The Steps of the Seder and Their Deeper Meanings:

Rav Bensoussan chlita advises the "Abba" to maintain a calm and positive mood, recognizing that the "har" (evil inclination) works overtime on Pesach to disrupt the Seder. "You get one chance at the seder. Come in. Kadesh, come in just chilled. Come in relaxed. Come in ready. Expect everything to go wrong and just laugh with it."

Kadesh (Sanctification): Kadesh is defined as separation from the physical and ascending closer to Hashem in the supernatural. "Kadesh means being separated from the physical. Have in mind, I'm leaving the natural world. I'm ascending closer to Hashem in the supernatural."

He uses the analogy of a man betrothing a woman and dedicating the Bet Hamikdash to illustrate the concept of Kadusha as setting something apart and making everything else depleted in comparison.

The first cup of wine represents the first of the four expressions of redemption, taking the Jews out of the natural world for a supernatural existence.

Wine is significant, with a numerical value of 70, representing the transition from exile (Galut) to redemption (Gulah).

Some key details and "secrets" of wine as they relate to Kadesh:

  • Wine as a Vehicle for Sanctification (Kadusha): The act of drinking wine during Kadesh is not arbitrary; it serves as a vehicle to separate ourselves from the physical, natural world and ascend closer to Hashem in the supernatural Rabbi Bensoussan explains that just as Kadusha means something is set apart and belongs exclusively (like a bride to her groom or an object to the Beit Hamikdash), the wine in Kadesh signifies our separation from worldly concerns and our dedication to connecting with Hashem on this special night. This act focuses the beginning of the Seder on a spiritual elevation.

  • The Hidden Potential within Wine: Just as wine is inherently contained within the grape, needing only crushing and time to manifest, so too was the potential for redemption within the Jewish people during their servitude in Egypt. This mirrors the broader theme of potential to reality that Rabbi Bensoussan highlights in relation to the number four and the Immahot (mothers). The seemingly simple grape holds the secret of a transformative beverage, much like the Jewish people held the secret of their destiny despite their oppression.

  • The Significance of the Number 70: The numerical value of the Hebrew word for wine (yayin - יוד יין) is 70. This number carries profound significance, representing the transition from exile (Galut) to redemption (Geulah). Rabbi Bensoussan provides several examples where the number 70 marks such a pivotal shift:

    • There were 70 years between the destruction of the First and Second Temples.
    • David Hamelech was given 70 years of life.
    • Mashiach can come in the "blink" of 70.
    • The Sanhedrin needed 70 people before Mashiach could come.

This secret of the number 70 embedded within the wine reinforces the theme of redemption that is central to Pesach and the entire Seder experience. By drinking the wine, we are symbolically partaking in this transition from bondage to freedom.

  • Wine as a Reminder of Both Galut and Geulah: While wine symbolizes redemption, Rabbi Bensoussan also points out its "dichonomic value". Wine can elevate and bring joy, but it can also lead to drunkenness and escapism, mirroring the potential for both positive and negative outcomes in life and within the Jewish experience. This duality serves as a subtle reminder that even within moments of celebration and freedom, the memory of hardship (Galut) is still relevant, and the potential for straying from our purpose exists.

  • Wine's Unique Nature: Rabbi Bensoussan emphasizes that wine is unique because nothing needs to be added to grapes to produce it; the sugar and yeast are inherent. This highlights the idea that the potential for greatness and redemption is inherent within the Jewish people, needing only the right conditions (symbolized by the "crushing" in Egypt and the "time" for growth) to be realized. This reinforces the focus on the innate value and potential of the Jewish people.

Leaning to the left during drinking the wine is explained kabbalistically as aligning with the side of Bina (understanding) and being a receiver from Hashem.

Urchatz (Washing the Hands): Urchatz, connected by the "vav" of "v'urchatz" to Kadesh, is the vehicle to spread the holiness of the mind to the body. "The vav of or means and connecting to kadesh we were mikadesh we made hol our minds with kadesh. Now or is the vehicle to spread that holiness and purity to the rest of our body."

Drawing from the practice in the Bet Hamikdash, washing hands is to avoid transmitting impurity and to ensure that the story of Pesach is given over in purity.

He uses the analogy of a seltzer can to illustrate the body as a vessel solely for the soul, and during Urchatz, we consciously deplete the body of physical focus to connect with Hashem.

He recommends meditating on the body being a pure vessel for the soul during this act.

Karpas (Dipping the Vegetable): Karpas embodies the dichomous nature of the Seder and Judaism – two opposites happening simultaneously.

Dipping a vegetable in salt water represents aristocracy (dips were a sign of affluence) and the mortar mixed with the tears of the ancestors. "We dipped a vegetable in salt water because we're aristocrats. Meaning back in the day... if you were an aristocrat... you had your dips out... but we also we dip to represent the mortar mixed with tears of our ancestors meaning we put it in salt water or vinegar. Why? I mean because of the sadness."

This duality is presented to the children as a representation of the Jewish people – elevated yet humble.

Kabbalistically, "Karpas" read backward is "Perak Samech," symbolizing the crushing labor ("Perak") in Egypt leading to the totality of the 600,000 souls ("Samech," with a numerical value linked to quantities above 60). The suffering was a necessary step in becoming a nation.

He emphasizes that his explanations are part of a focused message he is building towards the end of the Seder.

Yachatz (Breaking the Middle Matzah): The middle matzah (Levi) is broken in half. The smaller half represents "Olam Hazeh" (this world), and the larger half, which is hidden as the Afikoman, represents "Olam Haba" (the World to Come).

The hiding and searching for the Afikoman symbolize that Olam Haba is hidden and must be sought. The "Abba" (God) rewards those who find it. "Hashem does the same thing in life. The smaller half, it's it's this world. It's it's not so important this world. The bigger half Hashem hides it. Your olam hahab is hidden. You have to go out and search and find it. How do you find it? What are the clues? It's the Torah."

He mentions the Rambam's view that the responsibility of a Levi (living life for Hashem) is not just for a specific tribe but for everyone.

Maggid (Telling the Story): Maggid is divided into two parts: the subject of the story (until "Lefanav") and the telling of the story (from "B'zrorah Gamurah" until the end of Maggid). Most of the time should be spent telling the story.

He emphasizes the obligation of the father to tell over the story of the Exodus in a meaningful way, suggesting using resources if one doesn't know it well.

Various customs to encourage children to ask questions (waving the Seder plate, the "Syrian" custom of carrying the matzah, the "Persian" scallion war) are mentioned as beautiful traditions to engage the children, but they should not overshadow the actual storytelling.

The questions surrounding the matzah ("bread of affliction" vs. "bread of freedom") are highlighted as a key element to create intrigue and prompt questions from the children. He advises making the Seder seem deliberately "weird" to elicit these questions.

The "Manishtanah" (Four Questions) is reframed not just as questions about the differences of the night but as the child's underlying question: "Why are we so different? Why can't we just be like the rest of the world?"

The answer to this underlying question is that the Jewish people are servants of Hashem, supernatural and immortal, with a unique responsibility. "Guys, we're different because we're different. We're different because we're Hashem's people. We're different because we've been given an enormous responsibility to the world and all these things speak to that. We can't. It's too small to be like the rest of the world. We live forever." The Seder will ultimately reveal the secret of this immortality.

He advises against getting bogged down in the details of the rabbis in Bnei Brak, noting that it illustrates the ongoing quest for understanding Jewish identity even among the greatest scholars.

The importance of reciting the story of the Exodus both morning and night is underscored.

The Four Sons are presented not as a central story element but as different types of children, providing guidance on how to engage each one in the storytelling.

The obligation to teach the story arises specifically when the matzah and maror are on the table, emphasizing their significance in understanding the Exodus.

The Story Itself and the Secret of Immortality: The storytelling should cover from Abraham to the present day, focusing on the secret of Jewish immortality.

The narrative begins with the idea that the entire human race had the potential to be chosen, but only Abraham recognized Hashem. God's promise to Abraham ensured the continuation of the world through his descendants, who could ultimately bring Mashiach.

The concept of "Blessed is He who keeps His promise to Israel" is introduced, linking to the promise of the Land of Israel to Abraham.

Abraham's concern about future generations always choosing God and not assimilating is addressed. Bensoussan highlights the "shocking" reality of Jewish survival despite centuries of exile and persecution.

Hashem's "answer" to Abraham's concern is presented as anti-Semitism: "Every time the Jew forgot who he was, Hashem was there saying, 'No, you can't be anything else but a Jew.'" Persecution served as a constant reminder of their unique identity and prevented assimilation. "The worst of anti-semitis ism has been the tactic that has actually kept us whom we are. It's an amazing thing."

The story then proceeds to the descent into Egypt, the Egyptians' refusal to let the Jews assimilate, the pain and suffering that led to their formation as a nation, their cry to God, the plagues, and the Exodus.

The story of the splitting of the Red Sea and the miracles involved should be told, potentially referencing kabbalistic interpretations of the verses.

Singing the "Dayenu" with the understanding that Hashem's goodness is constant is encouraged.

The climactic answer to the secret of Jewish immortality is revealed in the explanation of "Pesach": "We may sin. We may sin to the point that Hashem has to pain us to arouse us from our sinful slumber. But he'll never let us go."

Despite the Jews' idol worship in Egypt, which deserved destruction, God "passed over" their houses because of the blood of the Korban Pesach on their doorposts, signifying their commitment.

Bensoussan connects this to the recent events in Israel, citing a physics professor's analysis of the Iron Dome's success as a modern-day miracle of "passing over." "Pes, I mean, Pes, he skips us over. He skips us over. We deserve. We don't deserve. It doesn't make a difference. He skips us over. He doesn't let anybody kill us. I'm invincible. We're invincible."

The lesson for the children is that just as a loving parent would never abandon their child, Hashem will never abandon the Jewish people.

Matzah (Unleavened Bread): The question of whether matzah is the bread of freedom or affliction is explored.

He shares a story of a man in a Siberian prison who yearned for matzah, highlighting its significance even in extreme deprivation.

The difference between matzah and bread is time; matzah doesn't rise because the Jews in Egypt were either too broken and depressed to wait or too busy living towards their purpose to care about leavened bread.

Bensoussan quotes Rabbi Burkos: "There are two types of people who eat matzah. Those who don't want to live and those who are too busy living."

The concept of "Matzah Jews" is introduced: Jews will always be "matzah," meaning either living a depressed, unfulfilled life disconnected from God (requiring Hashem to "wake them up") or living a life driven by Torah and purpose, where physical pleasures become insignificant ("matzah"). "All physicality to us is matzah. Either you're going to eat it in depressed state, not living up to your potential, or you'll be eating it as the highest Jew possible, enjoying every moment of life. We're all matzah Jews."

Maror (Bitter Herbs): The bitterness of Maror (horseradish is the example given) represents the pain and suffering endured in Egypt. The intense physical reaction symbolizes the impossible conditions from which the Jewish nation emerged. "Bite into a freshly ground piece of horseradish and you can't breathe... The point of it is you're on fire from the inside out. In that moment, you think, 'This is impossible to breathe. This is impossible to live. This fire going on inside me.' And then you're supposed to sit and think, 'Yet we were made into a nation in this fire.'"

The seemingly paradoxical growth of the Jewish people despite and because of persecution is likened to a plant thriving on gasoline and cyanide, illustrating their supernatural nature. "We grow in the pain... We become bigger and stronger inside that."

The purpose of this painful growth is to demonstrate that the Jewish people are above nature, supernatural, and destined to live with Hashem forever. "To show us we are above nature. We are a supernatural people. We're meant... to live with Hashem forever. The secret to immortality is we cannot ever be simple and natural. Rather, we were born to grow only in the supernatural."

Korech (The Sandwich - Implied): While not explicitly detailed, the combination of matzah and maror reinforces the idea that both freedom and bitterness are intertwined in the Jewish experience and contribute to their unique identity.

Shulchan Orech (Setting the Table - Implied): The meal that follows celebrates the freedom attained.

Tzafun (Hidden - The Afikoman): The eating of the Afikoman symbolizes the ultimate redemption in the World to Come.

Barech (Blessing After the Meal): Expressing gratitude for God's blessings and the redemption.

Hallel (Psalms of Praise): Praising God for the miracles of the Exodus and His ongoing salvation. The second cup of wine is drunk during Hallel, symbolizing responsibility and eternal connection with Hashem. "Let's sing halal, lift a second glass of wine and drink it to our responsibility and our eternity with Hashem and eternal."

Nirtzah (Conclusion): The Seder concludes with the hope that the service has been accepted by God and with anticipation for future redemption.

III. Conclusion:

R' Ari Bensoussan's "Focused Seder" emphasizes a dynamic and engaging approach to the Passover Seder, particularly aimed at children. The core message is the understanding of Jewish identity as rooted in a supernatural connection with Hashem, a connection forged through both suffering and divine intervention. The Seder is presented as an opportunity to transmit the "secret of immortality" – the unwavering love and protection of God for His people, regardless of their actions, and their inherent nature as beings beyond the limitations of the natural world. The "Abba" is tasked with creating an experience that is not just a recounting of history but an awakening of the soul, fostering pride and a deep sense of belonging to an eternal people.

Lean version

The Seder Night is a meticulously structured experience with the central focus on transmitting the legacy of the Exodus from Egypt to the next generation in a meaningful and engaging way, ultimately leading to a stronger sense of Jewish identity and a profound connection with Hashem. Rabbi Ari Bensoussan frames the Seder as a pivotal moment for infusing children (and all participants) with pride in their Jewish heritage and a sense of belonging. Each step of the Seder is carefully designed to contribute to this overarching goal, building towards the central telling of the story (Maggid) and its lasting impact.

  • Kadesh (Sanctification): This inaugural step, marked by the recitation of a blessing and the drinking of the first of the four cups of wine, sets the focus of the Seder by separating the participants from the mundane, physical world and elevating them to a state of spiritual awareness and connection with the supernatural. The theme of sanctification and setting aside this night as special is paramount. The four cups themselves carry multiple themes: they represent the four expressions of redemption promised by Hashem ("I will take you out," "I will save you," "I will redeem you," "I will take you as my own"), and they also connect to the number four, which Rabbi Bensoussan explains symbolizes the transition from potential to reality, akin to the role of mothers in bringing forth life. This initial act of Kadesh culminates in establishing the spiritual tone for the entire Seder, signaling that this night is different and dedicated to a higher purpose – remembering and internalizing the Exodus.

  • Urchatz (Washing the Hands): Following Kadesh, the ritual washing of hands without a blessing serves as a transition, a moment of physical purification in preparation for the deeper engagement with the Seder*. The focus here is on preparing the body as a vessel for the spiritual experiences to come, with the theme of purity being central. This act culminates** in a readiness for the next steps, signifying a conscious effort to approach the Seder with reverence and intention.

  • Karpas (Dipping): The seemingly simple act of dipping a vegetable (celery, potato, etc.) into salt water carries a dichonomous focus, highlighting the dual nature often present in Jewish experience. One focus is on recalling the aristocratic practice of beginning a meal with a dip, symbolizing a sense of freedom and elevation. Simultaneously, the focus is on remembering the bitterness and tears of slavery in Egypt, with the salt water representing these hardships. This embodies the theme of juxtaposition – freedom alongside remembrance of servitude.

Rabbi Bensoussan further suggests a theme of making the physical kadosh (holy), comparing the dipping to a mikvah. The act of dipping also carries the theme of openness to the impoverished (kar pas). This step culminates in prompting questions from children about this unusual practice, thereby setting the stage for further explanation and engagement with the Seder's themes.

  • Yahatz (Breaking the Middle Matzah): The breaking of the middle matzah is a pivotal moment with a clear focus on engaging the children and arousing their curiosity. The theme of duality is present here as well, with the broken pieces symbolizing different aspects: the smaller piece representing Has (this world) and the larger piece, hidden for the Afikoman, representing Olam Haba (the world to come). The matzah itself embodies the theme of both poverty and redemption, "the poor man's bread" and the bread eaten in haste during the Exodus. The cracking of the "Levite" matzah in half carries the theme that spiritual elevation is accessible to all of Israel. The hiding and searching for the Afikoman strongly emphasizes the focus on keeping children involved and excited, while also symbolizing the theme of searching for our connection with God and the hidden reward of the World to Come. This step culminates in a tangible activity that children anticipate and participate in, directly contributing to a memorable and engaging Seder experience, paving the way for the central narrative.

  • Maggid (The Telling): This is the culmination of the initial steps, the heart of the Seder where the focus shifts to the actual retelling of the Exodus story. It begins after Yahatz, emphasizing that the breaking of the matzah initiates the process of storytelling. The theme of obligation to transmit the story from parents to children is central. Rabbi Bensoussan divides Maggid into two parts: the first focuses on explaining the subject or theme of the story, primarily through the Mah Nishtanah (Four Questions). These questions have a focus on highlighting the differences and seeming contradictions of the night, prompting children to wonder "Why are we so different as Jews?". The theme of Jewish distinctiveness and the questioning nature of Jewish inquiry is introduced here. The second part of Maggid is the actual telling of the story itself, moving from the depths of slavery to the miraculous redemption. The focus must be on engaging all participants, especially children, tailoring the story to their understanding, as illustrated by the discussion of the Arba'ah Banim (Four Children), each requiring a different approach to the narrative. The theme throughout Maggid is the power of the Exodus as the foundational event of Jewish identity, demonstrating Hashem's love and the supernatural nature of the Jewish people. The stories and explanations provided aim to instill pride, a sense of belonging, and a deep connection to their heritage. Rabbi Bensoussan emphasizes that the ultimate purpose of all the miracles was to enable the telling of this story across generations. Therefore, Maggid is the culmination where the seeds of curiosity planted in the earlier steps blossom into a comprehensive understanding (on each individual's level) of the Exodus, solidifying their Jewish identity and connection to the past and future of the Jewish people. The engagement and excitement generated during Maggid are crucial for achieving the Seder's primary focus: ensuring the enduring legacy of the Exodus.