As you sit down at your Passover Seder this year, I want you to think about these two questions. Why is Moses not mentioned in the Haggadah? And, why Elijah the prophet is?

It is a common misconception to think of Passover as a holiday whose main purpose is to mark a great event in Jewish history? The Exodus from Egypt.  We often talk of the Seder as a device for remembering what happened to us in the past.  But, if we think of the Seder only in this way then we are missing an important point.

Remembering the Exodus from Egyptian bondage is a basic part of Passover.  However, it is certainly not the only, nor, perhaps, even the most important reason why we observe Passover.

The key to understanding the deeper meaning of Passover is found in our two questions.  If the goal of Passover were primarily to remember a historical event, since we know that Moses played a central role in that event, why wouldn’t he play a central role in our remembrance of that event on Passover? But he is not mentioned in the Haggadah (except once in passing) and that should be a clue that something deeper is going on here.

What is it? The redemption that is yet to come.  The Exodus from Egypt is seen in Jewish tradition as a forerunner of the great redemption, which awaits us.  And who is the main symbol of this future redemption? It is Elijah the prophet.  Therefore, it makes sense that Elijah should have a prominent place in the observance of Passover, and he does.

Two different elements of the Seder evoke Elijah.  One is the fifth cup of wine, which we call the “cup of Elijah.”  The second is when we open the door to let Elijah in.

As a matter of fact, Elijah enters the Seder almost right in the middle, right after the meal.  This indicates how central he is to the Seder.  By invoking the name of Elijah, we are expressing our hope for the coming of the Messiah which Elijah will precede.

The absence of Moses from the Seder and the prominence of Elijah should lead us to understand that when we observe Passover, we

are reaffirming our faith that the Exodus from Egypt was just the beginning of a process that will ultimately lead us to a far greater and more permanent redemption. The Seder should prompt us to rededicate ourselves to the fulfillment of that process.

In Jewish stories, the prophet Elijah is often pictured as a poor, homeless person.  In many folk tales, he appears dressed in rags and waits to be invited into someone’s house.  When he is, he performs miracles for them to reward their hospitality.  This folk tradition teaches a powerful lesson.  If we want Elijah to usher in the messianic time, then we must open our doors to the poor and the hungry.  We begin our Seder with an invitation to  ‘all who are hungry to come and eat.”  This act, which comes at the beginning of the Seder, is the essential starting point for what we express in hopeful anticipation at the end of the Seder, “Next year in Jerusalem!”

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For many American Jews, Purim is a children’s holiday.  Reading the story of the Megillah with all of the cheering and booing and sounding of gragers, along with wearing costumes and having parties, Purim certainly seems like a celebration especially for children.  And yet, there is a statement in the tradition that Purim will be the only holiday that will remain in the time of the Messiah.  Why Purim?

I believe that the answer lies precisely in all of the merry-making and joviality of the holiday.  Purim is the most physical of Jewish holidays.  Eating, drinking, and being raucous are a major part of the observance of Purim.  Purim seems to be the opposite of Yom Kippur – a day on which we fast and sit quietly in our seats at the synagogue. And yet another statement in the tradition says that Yom Kippur is a day like Purim.  (In Hebrew, Yom Kippur is called Yom Kippurim.  You can see that the word Purim is actually contained in the word Kippurim.)  How can the tradition claim that Yom Kippur is a day like Purim? These holidays seem to be opposites, not close relations.

But the tradition is teaching us something very important and that something is what will remain in the time of the Messiah with the observance of Purim.  Spirituality is not about fasting and praying.  Fasting and praying can have a spiritual impact on us.  But eating, drinking, and cheering and booing can also have enormous spiritual significance.  The spiritual significance is not in the specific act, but in our attitude toward any act.  When we eat and drink on Purim, that can be a spiritual act just as much as fasting and confessing our sins on Yom Kippur.  The question is do we see these acts as spiritual.

Judaism as a religion has never emphasized asceticism.  Rejecting wordily pleasures and inflicting ourselves is not what Judaism sees as the ideal life.  Rather, we are to live in such as way that the basic goodness of the world (remember that G-d said after each day of creation “and behold it is good”) is made clear. The important thing is to realize that all the goodness of this world is given to us as a gift from G-d and that our major duty is to express our gratitude to G-d.  We should enjoy the world, we should “eat, drink, and be merry” but always with a view towards serving G-d, recognizing that all that goodness has a source and it is for a purpose, and we didn’t create it. Judaism advises us to enjoy the pleasures of this world, but in accordance with the rules and guidelines given to us in the Torah. That is the lesson that we can learn from Purim.

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This month in the synagogue, we are beginning to read the Book of Exodus in the weekly Torah portions.  The Exodus from Egypt is found over and over again in Jewish life and ritual.  Of the major holidays of the year, none is more beloved than Passover.  Almost all Jews observe Passover in some way, even if they do very little else Jewish during the year.  On this holiday we are to experience for ourselves the events of the Exodus from Egypt.  But, Passover is certainly not the only occasion on which we remember the Exodus from Egypt.  It is remembered every Shabbos.  The Friday evening Kiddush states that Shabbos is “.a remembrance of the Exodus from Egypt.”  Tefillin are also said to be a symbol of the Exodus.  And, indeed, we are commanded to mention the Exodus every single day.  To accomplish this duty, the third paragraph of the daily Shema was added because it ends with the phrase, “I am the Lord your G-d who brought you out of the Land of Egypt.”

It is clear that there is no event in Jewish history that rivals the Exodus.  It is striking to think that there is no holiday or ritual to mark the conquest of the Land of Israel or the building of the Temple in Jerusalem.  Rather, it is our experience of slavery and our redemption from bondage that are recalled in so many rituals and holidays.

Why is the Exodus from Egypt so central? Why are we compelled to constantly remember it? Certainly, G-d had an intention in making this event the central memory for Jews.

I believe that the importance of this is so that we will remember that our beginnings as a people were in slavery and then liberation.  This fact that is instilled in us by constant repetition has created a particular type of personality that every Jew shares.  Its purpose is to remind us that no matter how dark things appear, no matter how hopeless the situation seems, a Jew never loses hope.  It is this personality trait that has given Jews the ability to survive pogroms, inquisitions, expulsions, and even the Holocaust.  Every Jew has been taught over and over again that despite the darkness of Egypt, G-d redeemed us from there.

On a personal level too, all of us have ups and downs in life.  The greatest gift that Judaism has given us is the ability never to lose hope.  We know that redemption is always possible.  This is the strength that has been instilled in us by the constant memory and mention of the Exodus from Egypt.

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With all the devices available today to make life more convenient, people are busier than ever.  Fax machines, cell phones, laptop computers, have all made it possible for us to work constantly.  No matter where you are, you can take the office with you.  Indeed, the pressures of life today make Shabbos more precious than ever.  We need Shabbos more than our forefathers did to remind us of what is really important in our lives.

Shabbos is a time for family and friends.  Shabbos is the time when we can sit back and appreciate what we have.  Six days a week, we labor and strive to get ahead, to produce, and to create something new.  On Shabbos, we are forbidden to do any work, we are not supposed to create, but rather we are to see ourselves as part of the creation.  By resting on the seventh day, we acknowledge that G-d is the creator of the universe.  And we are part of that creation.  Shabbos is more than merely a day off.  If one were to sleep for twenty-four hours from Friday night through Saturday night, that would not constitute keeping Shabbos.  Shabbos means resting in the sense that we cease to create, we halt our attempt to dominate nature.  To observe Shabbos, we must also take an active role.  Festive meals, prayer, and Torah study are all activities, which are part of observing Shabbos.

According to our tradition, on Shabbos, every Jew has an extra soul.  This extra soul gives even physical pleasures a spiritual dimension.  The meals we enjoy on Shabbos are not like those on other days of the week.  Try making a Shabbos meal on Tuesday.  It will not taste the same.  It is as if a spice is missing.  The spice is Shabbos.  Those Shabbos meals are special and even a meal in the finest restaurant is not the same.

Learning is also special on Shabbos. Shabbos should provide us with an opportunity to spend time engaging in studying Torah.  We should make an extra effort to read the weekly Torah portion.  It is particularly important to study the portion with the traditional Jewish commentaries.  I recommend that those who are interested get the Stone Chumash.  This volume has the weekly portions with a commentary, which allows you to understand the Jewish perspective on the biblical reading.  With all of the hustle and bustle of our lives, making Shabbos special is one of the best things we can do to slow down and gain a new perspective on things.  If I could recommend one thing to help people, it would be to start keeping Shabbos.  It has been said, “More than Israel has kept the Shabbos, the Shabbos has kept Israel.”

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We study Torah, we teach Torah, we chant Torah, we live our lives by Torah, but, on Simchas Torah, we also dance with the Torah.  I am convinced that it is this love of Torah that has kept us alive throughout all the centuries.  Simchas Torah is my favorite Jewish holiday.  There is nothing which is more Jewish than dancing with the Torah.  I believe that there is nothing that can bring us closer to G-d.  Our devotion to the Torah is based on the belief that every word in it is precious and holy.  If there were one thing I could wish for, it would be that all of our members who come to services on Yom Kippur would come back and dance with us on Simchas Torah.  This year, Simchas Torah is on Saturday, October 10, at 6:05 PM.  Please plan to attend our service.

The joy and happiness that we feel on Simchas Torah will help us as we go through the year.  We need to understand that Judaism is a philosophy of life that sees the world as “good”.  Enjoying life, celebrating life, and recognizing that we are truly fortunate to be alive is fundamental in Judaism.  And it is important for us as a congregation to feel the happiness of living as Jews.  When we come to the synagogue, it should be with enthusiasm and a genuine desire to serve G-d.  What could be more important to us?

Moreover, we should all be proud to be members of Congregation Agudas Achim.  Our congregation remains a stronghold of Jewish tradition.  Under difficult circumstances, we have maintained our commitment to Jewish life and practice.  It truly makes me happy to see those in attendance on Shabbos mornings.  I want to express my appreciation to Leon Gordon and Harry Morgenstern for serving as the Gabbais.  Their efforts make the service run smoothly and their knowledge of Jewish tradition helps insure that our congregation’s service is in accordance with traditional Jewish practice.  I also want to express appreciation to Dr. Ed Pritzker who has become an increasingly proficient Torah reader.  Reading the Torah portion out of the scroll is extremely difficult.  Where this busy physician gets the time to prepare the Torah reading each week is truly amazing to me.  Our entire congregation owes him a tremendous “thank you”.  I also want to thank Susan Gordon and Betya Katz for making the effort so that we have a Kiddush every week after services.

Of course, with the decline in the number of our members, it is increasingly difficult to have a daily minyan. And yet, the daily minyan continues.  Among all the things we do as a congregation, I still believe that maintaining the daily minyan is absolutely essential.  The fact that our congregation has been able to have a regular minyan is a prime example of our commitment and our steadfastness. I again urge all men who are able to make your own commitment to attending at least once a week.

Agudas Achim is an extended family.  Like all families, we do not all see eye to eye on everything.  As Jews, that would be impossible.  If there are nine Jews, there are at least ten opinions.  But I believe that when you come to services at Agudas Achim, you find that this is where you belong.  And that we are indeed one family.  Warmth and friendliness are an integral part of everything we do as a congregation.

I hope that Congregation Agudas Achim will go from strength to strength.  We need every single member in order to make this a viable congregation.  Your participation is essential to the continuance of Jewish life in Peoria.

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The shochet came into see the rabbi of the town. The Shochet was a very pious Jew. As a matter of a fact, he was so concerned about observing the laws that govern the Kosher slaughtering of animals that he came to see a rabbi. “I cannot continue being a Shocet.” “Why not,” asked the rabbi. “It’s too much responsibility,” replied the shocet. “Every Jew in town is depending on me for his meat to be Kosher. There are so many rules to follow, so much to know to be sure that the slaughtering is done properly. That is why I have decided to give up being the shocet. I am going into some other line of business.

As we approach the High Holidays, we need to be looking carefully at ourselves. We need to be taking stock of our lives.

All of us are aware of the importance of the dietary laws in Jewish life. We check every food item to make sure it has the proper certification. But we need to make sure that all of our actions have the proper certification. Today, in America, it is very easy to keep Kosher. Almost all food items are clearly identifiable as to whether they are Kosher or not. The availability of Kosher food in every supermarket is widespread. It is much more difficult to keep all the other laws that govern our actions. It is much more difficult to make sure that we are observing the Torah’s rules that govern our speech and our dress. Have you ever found a lost object? The Talmud contains page after page of rules governing the obligation. to return a lost object. Have you ever borrowed anything from someone? The Talmud deals at enormous length with the rules that govern our responsibility for the care of borrowed objects.

Keeping Kosher is important. That means not only eating in accordance with Torah but living our lives in their entirety in accordance with the Torah. That is what we need to be thinking about as we sit in services on Rosh Hashanah and Yom Kippur.

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It used to be that a Jew would come to the High Holidays (which are called in Hebrew, “the Days of Awe”) with trepidation. One did not just show up for the services on the eve of Rosh Hashannah, but preparation began a month earlier. At the beginning of the month of Elul, it is customary to start sounding the Shofar at the end of morning services. This is to give us fair warning that the Day of Judgment is approaching. We need to start thinking about repentance. Beginning with the Saturday night prior to Rosh Hashannah, we start saying penitential prayers late at night. So that by the time one arrives at the synagogue on Rosh Hashannah, a Jew should have had his or her thoughts directed to the matters of importance which should dominate our thinking during the Holidays. These matters are: changing our lives and making amends with those around us.

Changing our lives requires that we make a strict accounting of what we have done in the past and what we are supposed to do. Are the two the same? None of us can honestly answer “yes” to this question. The Days of Awe are the time for making the changes required to bring our lives closer to what they should be.

Making amends with others is a crucial part of this process of change. We need to recognize that we have not always acted towards others as we should. Doing repentance requires admitting this fact and asking forgiveness fo those we have offended.

Rosh Hashannah is the “Day of Judgement.” To properly understand this day and its importance, we should perhaps imagine ourselves in the situation of being called into court. If you received a summons to appear in court one month from now, would you file the letter away, not thinking about what it might be about? Of course not. All of us, faced with a court date, would be constantly thinking about the actions pertaining to the case. What were the exact facts? What were our exact actions? What did we say? How are we to explain our behavior? This is precisely what we should be doing right now in preparation for the Day of Judgement — Rosh Hashannah.

The difference is that int he case of the HIgh Holidays, the summons is a voluntary one. We can chose whether we will appear in court. But if we don’t, then the sentence is a harsh one. We will remain exactly the same. Our lives will not be improved. Our relations with other people will remain troubled. The truth is that the High Holidays are a special kind of court date — one that is designed to clear our record and allow us to go on in life after a new start. We can emerge from these days refreshed  and reinvigorated, ready to meet new challenges. That is the power of repentance. It is why the call to us to change our lives and mend our relationships that we hear during the Days of Awe is one that we should willingly answer.

Pnina, Oren, Talia and Leora join me in wishing all of you a healthy and happy New Year. And most importantly, a New Year filled with joy and blessing.

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What is the harm in the President’s claim? The problem is that it is the position of our enemies. When Ahmadinejad spoke at Columbia University, he was questioned about his denial of the Holocaust.  He responded that even if there were a Holocaust, why should the Palestinians pay the price for a European sin? We might ask ourselves, why is Ahmadinejad interested in the question of whether the Holocaust is a fact or not.  His concern for this question is premised precisely on his understanding that the Holocaust is the source of the legitimization of the State of Israel in the minds of some people.  There have been other anti-Semites over the years who have claimed that the Holocaust was a hoax perpetrated by the Jews in order to secure the sympathy of the world for the establishment of Israel.

But I do not believe that any Israeli or Jew would make the claim that the Holocaust is the reason for the existence of Israel.

Prime Minister Netanyahu responded to the President’s remarks in a speech of his own.  He stated emphatically that the Jewish People have a historic right to the Land of Israel because it is the land of our forefathers.  It is where we were formed as a people and it is where the greatest events in our history took place.  Netanyahu brilliantly said, “It is not true that were it not for the Holocaust the State of Israel wouldn’t exist. But, if the State of Israel had existed, there would not have been a Holocaust.”  The president is also incorrect in his history.  The Zionist movement began in the 1880’s and 90’s well before World War II. The Jews had established many of the institutions of Israel in the 1920?s and 30?s.

The president has bought the argument that it is only Jewish suffering that gives us a right to a state of our own.  But the words of “Hatikvah?” the national anthem of Israel, put the case succinctly; “Then our hope – the two-thousand-year-old hope – will not be lost: To be a free people in our land, The land of Zion and Jerusalem.”

Is it an unimportant holiday? Not at all. It is one of the most important. Shavuot is the holiday that marks the giving of the Torah to the Jewish People on Mount Sinai. What could be more important than that?

Perhaps the reason that Shavuot seems to be less “popular” than some other Jewish holidays is that it has no rituals that are specifically identified with it. There is no Seder, no Lulav and Esrog, no Menorah. Of course, we make Kiddush and light candles, as we do every Friday evening. But Shavuot is a holiday without a ritual of its own. So what should we do on Shavuot?

The first thing is to go to Synagogue. The second thing we should do is studying the Torah. Since Shavuot is the holiday of the “giving of the Torah,” it is certainly appropriate to study the Torah during this holiday. Some have the custom of staying up all night on Shavuot to study. Not all of us are ready or able to go so far, but every one of us can spend some time learning Torah during Shavuot.

The study of the Torah is what has kept the Jewish People alive through all the centuries. Are you not sure if this is true? Then look at what our enemies have done in the past. The ancient Romans made the study of the Torah a capital offence.  They realized that if the Jewish People do not study the Torah, they will not survive. The former Soviet Union was almost successful in wiping out the identity of millions of Jews. How did they accomplish it? By prohibiting Jews from studying and teaching Judaism. The study of the Torah is the lifeblood of Judaism.

This Shavuot let each of us makes a new commitment to the study of the Torah and of Judaism. Shavuot is the best time to make this commitment. There may not be a specific ritual connected with the holiday, but it is the ideal time to commit ourselves to that most basic of Jewish acts – study.

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After many months at sea, the Jew arrived on the island and alas, the rumors had been true. From the moment he landed, he saw that there were diamonds and precious stones strewn everywhere. It was as easy as bending down to become a wealthy man. He filled his pockets with a few of the jewels, but then quickly tired. The ship would not be back to pick him up for a whole year. He would have plenty of time to gather jewels. so he went and found a comfortable place to stay.

The man soon discovered that on this island, jewels were hardly valuable at all. What was considered of great worth on this desert island was schmaltz – chicken fat. The Jew, always enterprising, began to collect chicken fat. He raised chickens and stored the fat in large barrels. It wasn’t long until he had a tremendous supply of schmaltz. he was looked upon as a very prosperous person on the island and he was satisfied.

One day, he heard the sound of the ship in the harbor. A year had gone by and he had not gathered up any of the diamonds. Instead he had barrels and barrels of chicken fat. The ship was departing immediately and he had to get on board. He took the barrels of schmaltz down to the harbor and had them loaded onto the ship. Safely aboard just in the nick of time, the ship set sail.

After a few weeks at sea, the barrels of schmaltz began to product an unpleasant odor. In another couple of weeks, the ship’s crew insisted that he throw them overboard to get rid of the stench that the rotten schmaltz was causing. He hated to but he had no choice but to discard his tremendous store.

Finally, he arrived home. When his wife and children saw him they were overjoyed. “So, was it true Were there great riches on the island?” The man immediately realized how foolish he had been. There certainly were great riches to be easily obtained but instead he had spent all his time trying to increase his store of chicken fat. Except for a few stones, which he had gathered the first day, he had no diamonds or jewels.

We too are living in a world with riches all over the place. We have the opportunity to do G-d’s mitzvahs (commandants) and obtain the merit they posses. But instead, we waste our time and effort on that which has no real value. We need to realize what is truly valuable and what is not — before it is too late.