The number four appears several times at the Pesach Seder: four cups of wine; four sons and four questions. The significance of the number four is related to God’s promise to Moshe shortly before the ten plagues began, and contains four verbs (Shmot 6:6-7): “Therefore say to the children of Israel: I am the Lord and I will take you out from under the burden of Egypt and I will deliver you from their work, and I will redeem you with an outstretched arm and with great punishments. I will take you for Me as a people, and I will be God for you and you will know that I am the Lord your God, who takes you out from under the burdens of Egypt.”  

These are not merely synonyms. Each verb relates to a different aspect of the redemptive process. When Hashem told Avraham that his descendants would go into exile, he said to him (Bereishit 15:13), “Know that your descendants shall be strangers in a land that is not theirs, and they shall be enslaved to them, and they shall oppress them four hundred years.” This verse itemises three stages of the Egyptian exile: becoming foreigners in a foreign land; slavery and oppression. The Israelites were not oppressed from the moment they arrived in Egypt. They actually enjoyed a very good lifestyle. But they were still foreigners and a foreigner’s status is always precarious. After some time, they were enslaved but the slavery was manageable and the work was not difficult. However, this was followed by oppression and brutality. When God redeemed them, He removed each one of these ‘layers’, going in reverse order: first, he took them out from under the burden of the back-breaking labour; then he delivered them from the slavery; and finally, he redeemed them, so that they were no longer foreigners.

But what then of the fourth term – “I will take you for Me”? This signifies an additional level. Once they were redeemed from Egypt, they were free from slavery but they lacked a purpose and a goal. God rectified this by taking them as His people and giving them the Torah at Sinai. Freedom without purpose is basically anarchy. We are currently still in the midst of the war with Hamas and their supporters. We are in desperate need of God’s salvation. When you enjoy your Seder this year and drink the four cups of wine, have in mind the hostages who are still in Gaza, the brave soldiers and all of those who have been injured. Please God, we will merit a full and speedy delivery from our enemies and rejoice together soon in Jerusalem.

Lee, Chani Merryl and Naomi join me in wishing you all a Chag Kasher V’Sameach!

Rabbi Liebenberg

THE MATZAH FUND

For centuries, Jews have collected funds for “Maot Chittim” (literally, “money for wheat” to produce matzah), so that the less fortunate can also partake of a Pesach Seder.                  In Cape Town, this collection is managed by the Union of Orthodox Synagogues (UOS).

Payments can be made via EFT or by using the Snapscan Click-To-Pay link below:

https://pos.snapscan.io/qr/SSA2053

BANKING DETAILS: Account Name: UOS Bank: ABSA Account No: 1023500538. Branch Code: 632005. Please use the reference: SURNAME/PESACH

ANNUAL PRE-PESACH SHIUR

Shabbat 5 April after the Kiddush Brocha

Join Rabbi Liebenberg for the annual pre-Pesach Shiur on Shabbat 5 April, parshat Vayikrah. He will discuss: practical tips for preparing for Pesach; what to do when Erev Pesach is on Shabbat; review of the Haggadah; and how to run a Seder. Questions are welcome.

SHABBAT HAGADOL / EREV PESACH

Friday night 11 and Saturday 12 April

The Shabbat before Pesach is called Shabbat HaGadol, the Great Shabbat. The name is taken from the last line of the Haftorah in which God promises the Prophet Malachi; “I will send you Elijah the prophet before the coming of the great and awesome day of God!” Elijah will herald the coming of the Messiah, a theme that appears many times during Pesach, including the Seder nights on which we pour the special Cup of Elijah.

Historically, the Shabbat before the Exodus which took place on the 10^th of Nissan of that year was when the Jews in Egypt began to prepare their sheep for the Pesach Sacrifice. This was done in full view of the Egyptians, even though sheep were considered to be gods, and the act may have been construed as a provocation. Miraculously, no Jews were harmed and this brave action is eternally remembered on the Shabbat before Pesach.

On this Shabbat, the Rabbi recites the Haftorah and usually conducts a discussion dealing with the laws and ideas of the upcoming festival. We also study a portion of the Haggadah after Mincha on Shabbat afternoon.

EREV PESACH

When the Temple existed, the day before Pesach was a festival in its own right. On this day, hundreds of thousands of pilgrims from all over Israel would throng to Jerusalem to offer their Korban Pesach, Pesach Sacrifice. The sacrifice was either a young lamb or     kid-goat and every family was obliged to prepare it as the central feature of their Seder that evening. The Korban Pesach was taken to the Temple in the afternoon where it was slaughtered, following which certain parts were placed upon the altar. The animal was then returned to its owners who would roast it in a special way to use at the Seder. In many places, people would take off work on Erev Pesach in order to prepare their sacrifice and get ready for the Seder. This custom continues to this day in many Orthodox circles. The Torah prohibits the consumption and possession of chametz from                mid-morning on Erev Pesach, partly because the Korban Pesach could not be prepared in the Temple while the owners still possessed chametz.

Today, in the absence of the Temple, we can no longer offer the Korban Pesach. Nevertheless, it still occupies an important place at our Seder: we make several references to it in the Haggadah narrative; we place a bone on the Seder plate to remind us of it and we consume the afikoman matzah in its place at the end of the meal. This is because the Korban Pesach was also consumed right at the end of the meal.

WHAT TO DO WHEN EREV PESACH COINCIDES WITH SHABBAT

When Erev Pesach falls on Shabbat, as it does this year, we cannot follow the normal routines of the day as the sanctity of Shabbat precludes us from doing certain preparations. Consequently, many of the laws and customs of Erev Pesach are brought forward:

1. The Fast of the Firstborn, which is usually commemorated on the day before Pesach, is brought forward to Thursday 10 April/12 Nissan. (See below for laws of the fast and attending a siyum.)

2.   The search for chametz takes place on Thursday night 10 April/ 13 Nissan and not on the evening before the Seder. (See on the following pages for details and laws of the search.)

3.   The chametz is burned on Friday 11 April before 11h35. (See below for details.)

4.   All kashering of utensils must be completed before Shabbat begins on Friday night 11 April at 18h10.

5.   The house should be entirely “Pesachdik” before Shabbat begins on Friday night 11 April and all the meals for Shabbat must be “Pesachdik.”

6.   All preparations for the festival -such as having a haircut, cutting one’s nails, etc., must be done before Shabbat begins.

7.   No preparations for the Seder may be done on Shabbat.

HOW TO FULFIL ONE’S OBLIGATION TO EAT THE THREE MEALS OF SHABBAT

On Erev Pesach, one may not consume chametz from the end of the fourth hour of the day nor may we eat matzah. If so, how can we fulfil our obligation to eat the Shabbat meals which must include bread? There are several solutions to overcome this problem and I will mention the two most practical methods. In both cases, one’s home must be completely Pesachdik before the onset of Shabbat and all the Shabbat meals must be Pesachdik. Morning services are held earlier at shuls so that everyone will get home in time to conclude their final chametz (or egg matzah) meal.

Solution 1

Four challot are retained for the Friday night and Shabbat morning meals. On Friday night, Kiddush and Hamotzi are made in a place other than where the meal will be held, such as on the porch. Disposable plates should be used. The chametz Kiddush Cup that is used should be rinsed somewhere other than the kitchen. After eating the required amount of bread, any remaining slices must be carefully wrapped to be used for the morning’s meal. The tablecloth should be shaken off into the toilet so that any crumbs will be disposed of. Everyone should then carefully dust themselves off, wash their hands and rinse their mouths to ensure no chametz will be brought into the dining room area.  The meal is then concluded in the Pesachdik dining room. The same procedure is followed in the morning, however the bread must be eaten by 10h25, after which time it is forbidden to consume chametz. Once again, the crumbs must be shaken into the toilet.   Any remaining bread must be given to a non-Jew. 

Solution 2

For those who do not want to have any chametz around on this Shabbat: Instead of using bread for the Friday night and Saturday morning meals, egg matzah is substituted.         The egg matzah may be served on one’s Pesachdik crockery. One washes, says Hamotziand bentsches, as one would do for bread. The reason why egg matzah may be used, even though one may not eat matzah on the day before Pesach, is because only matzah that is acceptable for the Seder is forbidden to eat on Erev Pesach. Egg matzah is disqualified for the Seder because it does not fulfil the requirement of lechem oni, poor man’s bread, as it is kneaded with a liquid other than water. Our sages call this matzah ashira (rich matzah).  However, it must be stressed that according to the Ashkenazi custom, egg matzah may only be consumed on this Shabbat and not during Pesach itself, except by people who have great difficulty eating regular matzah and have consulted a Rabbi in this regard.  Moreover, one may only eat egg matzah until the time that consuming chametz is forbidden (10h25). 

The disposal of the chametz must take place before 11h35. Before this time, the final declaration annulling the chametz (Kol Chamira, which was omitted at the burning on Friday) must be said. For the third meal, one may fulfil one’s obligation with some Kosher l’Pesach cooked foods such as kneidlach or with fish, meat or fruit. 

There will be a facility at the shul to burn your chametz. Please make sure to have it at the shul by no later than 11h15 on Friday 11 April.

Please fill in the Sale of Chametz contract (which was emailed to you) and return it to the Rabbi by no later than the close of business on Thursday 10 April. Kindly allow the Beth Din one hour (until 19h50) on Sunday night 20 April to repurchase the chametz sold prior to Pesach before unpacking any non-Passover items.

THE FOUR STEPS OF DISPOSING OF CHAMETZ

Thursday evening 10 and Friday 11 April

From mid-morning on the day before Pesach, we may no longer eat or possess any chametz (leaven) until the conclusion of the Chag. The prohibition of chametz is unique in that, unlike most other non-kosher products that are only prohibited for consumption, chametz may not be owned for the duration of Pesach nor may we derive any benefit from it. Deriving benefit includes selling it, feeding it to our animals or using it for some purpose other than eating whereby we derive physical enjoyment. It is for this reason that you will find products, other than foodstuffs, with a “Kosher l’Pesach” label!

Chametz is defined as any product made from the five species of grain (wheat, barley, oats, spelt and rye) that has undergone a process of fermentation. This includes bread, whisky, beer, crackers and a host of common manufactured products, many of whose ingredients contain chametz.

It must be noted that no other vegetable or grain – such as rice, corn or beans – can become chametz even if they are fermented! However, it is customary amongst Ashkenazi Jews not to consume any kitniyot on Pesach. These include rice, beans, peas, mustard, corn, etc. One reason for this custom is that, very often, these legumes and vegetables were packed in bags and sacks that contained grains from the five species and thus when they were cooked, the possibility existed that some of the “hidden” grain could become fermented. (Compare this to the situation today where many products contain the warning that the item was made in a factory that produces peanuts and is not suitable for allergy sufferers.) Furthermore, in some countries where wheat was not commonplace, these legumes were ground into flour and used to make bread, leading occasionally to serious confusion and mistakes with real wheat flour.

Be careful when you do your Pesach shopping, as many imported products contain kitniyot (the Hebrew label will say so) and are therefore not allowed for use by Ashkenazim over Pesach.

There are four steps in the removal of chametz from our possession prior to Pesach:

1.  Immediately after dark on the night before Pesach, or on Thursday night when Erev Pesach falls on Shabbat, as it does this year, we conduct a thorough search (bedikat chametz) by candlelight (or torchlight, if necessary) of our homes, offices, cars and any other place where chametz is brought, for the slightest trace of leaven. It should be stressed that the search is not a perfunctory ritual or a game, but rather a serious matter. Any chametz discovered during the search should be put away in a safe place to be burned the next day. We recite a blessing before the search that can be found in most Siddurim and Haggadot. (See Artscroll Siddur page 654.) It is customary to place a few pieces of carefully wrapped chametz around the house, prior to the search, to ensure that some chametz will be found. 

2.  After the search has been completed, we make a declaration (also to be found in the Siddur or Haggadah) annulling any leaven (bitul chametz) that we have not found.  This declaration must be said in a language that one understands. A similar declaration is said the following morning after the chametz is burned. (See Artscroll Siddur page 654.) When Erev Pesach falls on Shabbat, as it does this year, the declaration is not made on Friday at the burning of the chametz, but rather on Shabbat morning before 11h35. This declaration rendering any undiscovered chametz ownerless is required because it is possible that we may not have found some leaven during the search, or we may have forgotten about other leaven in our possession. The declaration states, “Any chametz in my possession shall be nullified and ownerless like the dust of the earth.” The declaration is made to prevent us from inadvertently transgressing the prohibition of possessing chametz over Pesach.

3.  The morning after the search, before the cut-off time, the chametz that was found is burned (biur/sreifat chametz). We burn the chametz to fulfil the Torah’s command to “dispose of leaven from your houses” before Pesach. (Shmot 12:15.) Any chametz left over from the previous day or discovered during the search is burned until it becomes inedible. We recite the bitul chametz declaration for a second time after the burning of the chametz. When Erev Pesach is on Shabbat, as it is this year, we burn the chametz on Friday and we recite the final declaration on Shabbat morning.

4.  Any items of chametz, such as unopened bags of flour, whisky, etc., that one wants to use after Pesach may be sold (mechirat chametz) to a non-Jew for the duration of Pesach, provided they are carefully locked away in one’s home. This prevents one from transgressing the prohibition of owning chametz. According to Halacha, if a Jew retains possession of chametz throughout Pesach, it becomes prohibited to use even after the festival.

KASHERING FOR PESACH

Jewish Law maintains that when a utensil, such as a pot, pan, spoon or oven is used to cook food, it absorbs the taste of that food which is subsequently transmitted into the next food that is cooked. Occasionally, the utensil retains actual remnants of the previous meal that adheres to its surfaces or gets stuck in its crevices, handles and other hard-to-clean parts. If the food cooked was not kosher, a method known as hechsher keilim must be employed to purge the utensil of the absorbed taste. The same is true of Pesach – if we wish to use a utensil that has been used with chametz, then it must undergo a process of “kashering” before it may be used to cook Kosher l’Pesach foodstuffs.

The laws of kashering are extremely complex and not all utensils may be kashered.  However, many items such as plain metal pots and cutlery, certain glassware, ovens and stoves can be made Kosher l’Pesach. There are three methods of kashering, depending on the utensil and the type of heat it is used to cook with: soaking in cold water (milui v’erui) for 72 hours – glassware that is only used for cold liquids other than beer or whisky; boiling in a vat of bubbling water (hagalah) – pots and cutlery; direct heat (libun)such as a blowtorch or an oven – ovens, stoves and grills. Before the koshering commences, the utensil must be thoroughly cleaned and then left for 24 hours.

Please direct any questions in this regard to Rabbi Liebenberg.

For more details on the laws of koshering,  available products, the ‘Green List’ and much more, the Kosher SA Pesach 5785 Guide is available for download and viewing here: https://www.koshersa.co.za/2025/03/17/pesach-pnp-guide-3/

THE FAST OF THE FIRSTBORN

Thursday 10 April

Shacharit at 06h30 followed by a Siyum.

The day before Pesach is the Fast of the Firstborn. If Erev Pesach is on Shabbat, as it is this year, the fast is brought forward to Thursday. All firstborn males (and fathers of minor firstborn males) are required to fast as an expression of thanks to God for saving them from the final plague. However, the fast is lenient and one can exempt himself by simply attending a celebration – known as a Siyum – following the completion of the learning of a Tractate of the Talmud. Rabbi Liebenberg will be conducting a Siyum of Tractate Sanhedrin and he invites everyone – not just firstborns – to participate in the simcha. 

MATZAH BEFORE PESACH

We are not permitted to consume matzah on the day before Pesach (Shabbat 12 April), so that we will look forward to eating it with a good appetite at the Seder. There are some who have the custom not to eat matzah from the beginning of the month of Nissan.

PREPARATIONS FOR THE SECOND SEDER AND FOR SECOND DAY YOM TOV

According to Jewish Law, one may not prepare food, set the table, etc., on Shabbat for the following day. Likewise, one may not prepare on the first day of Yom Tov for the next day of Yom Tov. Therefore, any preparation needed for the first Seder should preferably be done on Friday. Warming up food for the first Seder may only commence after the termination of Shabbat on Saturday night 12 April (after 19h01). It goes without saying that any cooking may only be done in compliance with the laws of Yom Tov.

Similarly, one may only begin preparations for the second Seder after candle lighting time on Sunday evening 13 April (after 19h00). Likewise, any preparations needed for the 8th day of Pesach may only be started after candle lighting on Saturday night 19 April (after 18h53).

Please consult Rabbi Liebenberg if you have any queries.

CANDLE LIGHTING DURING PESACH

The Yom Tov candles on the first, second and eighth nights of Pesach may only be lit from a pre-existing flame. It is therefore recommended that one lights a yahrzeit candle before the onset of Shabbat/Yom Tov. On the first night (Saturday 12 April), one may only light after 19h01. One should then light a second yahrzeit candle to use for the next evening.  On the second night, candles may be lit after 19h00.

On Friday 18 April, the Shabbat candles must be lit at 18h02 prior to the onset of Shabbat.

On the 8^th night of Pesach (Saturday 19 April), Yom Tov candles must be kindled after 18h53 from a pre-existing flame.

THE SEDER NIGHTS

Saturday night 12 and Sunday night 13 April

One should attempt to begin the Seder as soon as possible upon arriving from shul so that the children can participate fully before they become too tired. There are four mitzvoth that apply to every individual on these evenings:

1.  To eat matzah.

2. To learn about and teach the story of the miraculous Exodus to ourselves and our families.

3.  To eat maror, bitter herbs.

4.  To drink four cups of wine.

These four mitzvoth form the central body of the Haggadah, around which many customs and practices have been added throughout the centuries, such as the recitation of the Hallel and the eating of the karpas.

Should you feel that you will have difficulty performing any of these mitzvoth, e.g. you are concerned about the amount of matzah that must be consumed or the amount of wine that must be drunk, please contact Rabbi Liebenberg for advice.

FIRST TWO DAYS OF PESACH AND THE PRAYER FOR DEW

Sunday 13 and Monday 14 April

For the duration of Pesach,we recite Hallel (several chapters from the Book of Psalms). 

On the first two days, the entire Hallel is said and on the remaining six days, the ‘half Hallel’ is recited. These chapters are sung joyously as thanks to G-d for all the miracles of the Exodus.

In the Mussaf prayer on the first day, the Chazzan recites the prayer for dew (Birkat HaTal). In Israel, Pesach falls during spring, so we therefore cease asking for rain (which falls in winter in Israel) in the Shemoneh Esrei prayer and ask instead for dew which invigorates and preserves the crops. Because this prayer is a heartfelt cry to God to bless the crops and thereby all human sustenance, the Chazzan wears a “kittel” as he does on Yom Kippur to indicate the seriousness of our request.

The same type of work that is prohibited on Shabbat is prohibited on Yom Tov, with the exception of cooking foods and transferring objects from one domain to another.  Should you have any questions, please consult the Rabbi.

IMPORTANT NOTE FOR COHANIM

The Priestly Blessing, also known as Birkat Cohanim or duchening (a duchen is a platform, and in the Temple, the Cohanim would stand on a platform when they recited the blessing) is an important feature of the festival prayer services. Every male Cohen over the age of 13 is obligated by the Torah to bless the Congregation using the three-verse formula found in the Book of Numbers. Young Cohanim may also join their fathers to practise for their post-Bar Mitzvah duchening.

We cordially invite all Cohanim to come forward and fulfil this wonderful mitzvah. 

A special card containing instructions will be supplied to each Cohen. Should you require assistance or if you are unsure what is required of you, please do not hesitate to speak to Rabbi Liebenberg.

SECOND NIGHT OF PESACH – COUNTING THE OMER

Sunday night 13 April

From the second night of Pesach, we begin the mitzvah of Sefirat HaOmer, the countingof the Omer.The Omer was a communal offering of barley brought to the Temple on the second day of Pesach. Only after it had been brought could the Nation partake of the new grain crops. The Torah instructs us to count 49 days from when this offering was brought until the festival of Shavuot. This mitzvah is performed at night, but if one forgot to count at night, one may still count during the day without saying the blessing. One may then resume the count in the evening with the blessing. If one forgot to count for a 24-hour period, one should continue the count but without reciting the blessing. The blessing and the calendar for Sefirat HaOmer are in the Artscroll Siddur, page 284. Put a reminder on your phone so that you will not miss any of the days. The Sefer HaChinuch explains that since the Torah is the very lifeblood of Israel, we count the days until we receive it afresh on the festival of Shavuot.

CHOL HAMOED

Monday night 14 April – Friday afternoon 18 April

Chol HaMoed means the weekday or ‘non-holy’ days of the festival. It was during these days that the Nation of Israel continued on their journey towards Mt Sinai, reaching the Red Sea on the sixth day after the Exodus.

Even though they do not share the same laws and customs as Yom Tov, these days are nevertheless semi-festive in nature and Jewish Law encourages one to dress in smart clothing and not to engage in unnecessary business practices. In many Orthodox circles, people take off work on these days to concentrate on the festival. The prayers during these days are enhanced by the recitation of the (half) Hallel, the reading of the Torah and the addition of an extra prayer called Mussaf. According to the Lithuanian tradition followed at our shul, tefillin are worn on Chol HaMoed, but without reciting the blessing.

SEVENTH DAY PESACH

Friday evening 18 and Shabbat 19 April

It was on the night of the seventh day of Pesach (21 Nissan) that the Children of Israel crossed through the Red Sea on dry land. Consequently, the seventh day of Pesach (and the eighth day in the Diaspora) is celebrated as a Yom Tov because it marks the conclusion of the Exodus. The Torah reading on this day is, appropriately, the song sung by the Israelites (Shirat HaYam) as they walked through the sea and not the regular portion of the week for Shabbat. In some communities, especially amongst Chassidim, a celebration is held on the seventh night of Pesach to recall the miracle of the splitting of the Sea. 

Please note that several of the regular Shabbat prayers (such as the first part of Kabbalat Shabbat, Lecha Dodi, Shalom Aleichem and Eishet Chayil) are omitted, while other prayers connected to the festival are added, such as the Hallel and a special festival Mussaf.

Before the Torah reading, we recite Shir HaShirim, the Song of Songs, written by King Solomon. This is one of five Meggillot, or scrolls, read during the year. This part of the Tanach, written as a love song, is an allegory for the love between G-d and the Jewish people that reached its pinnacle at the time of the Exodus. The Song may be found in the Artscroll Siddur on page 298.

EIGHTH DAY OF PESACH

Saturday evening 19 and Sunday 20 April

Yizkor is recited during the morning service on the last day of Pesach. It is customary to pledge money to charity when mentioning the names of one’s departed relatives.

THE MOURNING PERIOD DURING THE COUNTING OF THE OMER

Originally, the 49 days between Pesach and Shavuot were a period of joy as Jews looked forward to the festival of Shavuot. In the times of the Temple, an offering from the new barley crop called the Omer (a measure of grain) was brought on the second day of Pesach. Only after it was brought, could the Nation partake of the new grain crops. A similar offering from the new wheat crop was brought fifty days later on Shavuot.

However, during the times of the Mishnah, 24 000 students of the great sage, Rabbi Akiva, died as the result of a terrible plague. Besides the human tragedy, the deaths of these young men dealt a serious blow to the continuation of Torah learning in Israel. Centuries later, many horrendous attacks against Jews happened during this period, especially in the time of the Crusades. There is a tradition that the students died over a 33-day period.

Thus, for 33 days we observe semi-mourning by not having haircuts, celebrating weddings or listening to music. In South Africa, the mourning period of the Omer is observed as follows: we begin on Rosh Chodesh Iyar (Sunday night 27 April), and we conclude 3 days before Shavuot (Friday 30 May), taking a break for the minor festival of Lag Ba’Omer (16 May). We also celebrate the modern festivals of Yom Ha’atzmaut (1 May) and Yom Yerushalayim (26 May).

WE WISH ALL OUR CONGREGANTS

A CHAG KASHER V’SAMEACH!

Rabbi Liebenberg’s YouTube message for Pesach can be found at this link: https://youtu.be/2uH5glD2DSA