Soul Surfing with Zlata

Zlata Ehrenstein presents Chassidic classes in Israel according to mystical Torah concepts and is the author of “Soul Surfing.” Her family is affiliated Chabad for the past five generations. She has always been involved in Jewish education whether in private classes or Machon Alte, a women’s seminary in Tsfat Israel.

To contact Zlata you can email her at zlatae@gmail.com

In the parsha we read the various promises Hashem vows to the Yiden for redemption. There are 4 expressions and each one is parallel to each of the four matriarchs.

Four Cups of Wine related to the 4 matriarchs. Drinking 4 cups of wine is an integral part of the seder, the night of Pesach.

Each one is symbolizing a way of redemption. We have 4 cups and 4 words of redemption: הוצאתי הצלתי גאלתי לקחתי

הוצאתי – “I will take you out” is related to the first cup of wine at the Pesach Seder night. Sara Imeinu is the first matriarch. Also the first one of four questioning sons is related to Chacham, wisdom. Having true wisdom declares that Hashem as the sole Designer of the entire world.

ןהצלתי –”I will rescue you” is related to the second cup of wine and Rivkah Imeinu, the second matriarch. Also to the second questioning son is related to Rasha, the wicked one, and the Story of becoming a nation being victorious over all challenges.

וגאלתי –”I will redeem you” is related to the third cup of wine and Rochel Imeinu, the third matriarch. Also to the third questioning simple son who brings out our thankfulness to Hashem for receiving miracles and His enduring love.

ולקחתי – “and I will take you for My people” is related to the fourth cup of wine and Leah Imeinu, the forth matriarch. It is also related to the one who does not know to ask. Hallel is when we recognize the unique guardianship Hashem grants to all the Jewish people.

The Shelo Hakadosh says: On this night, we celebrate the birth of the Jewish people as a nation. We read in the Haggadah, the Pesach Siddur, about our forefathers. Avraham originally worshipped idols. His son Yitzchak had two children, Yaakov and Eisav. Yaakov ended up in Egypt where his son Yosef was. However, we do not read of the contributions of our mothers to the development of the nation of Israel. Yet we see that each cup of wine represents also our matriarchs.

The first cup of wine is used to recite Kiddush, the sanctification of the day. In the Kiddush, we read how G-d has sanctified the nation of Israel with His mitzvahs (commandments), which makes the Jewish people unique. Sarah was known for her efforts to spread the word of G-d to those who previously worshipped idols. It is with Kiddush, where we speak of this sanctification of the nation of Israel, that we commemorate Sarah, who exerted efforts to bring others into this fold.

We drink the second cup of wine after we have told the story of the birth of our nation. We have read how Avraham originally worshipped idols. We have read how the nation grew and developed. Rivka’s life progressed in a similar fashion. She was born into a family of idol worshipers and she grew to be one of the matriarchs of the nation of Israel. With the second cup of wine, we commemorate Rivka, who overcame an idolatrous background to become the mother of the Jewish people.

After we conclude the Grace after Meals, we drink the third cup. Rachel was the mother of Yosef, who assured that the entire land of Egypt would have sustenance during the years of famine. It is fitting that we remember Rachel, the mother of the one who sustained a nation, after we have completed our meal.

The last cup of wine is drunk after we complete Hallel, the praises of Hashem. Leah, upon the birth of her son Yehudah, said “This time I shall thank Hashem.” Why did Leah thank G-d upon the birth of her fourth son, and not with the previous three? The answer is that Leah realized that Yaakov was to have 12 children between his four wives. When she had her fourth son, she realized that she was given one more than her “share” in the unit that was the base for the nation of Israel. Of course she was thankful with each child. But with Yehudah, Leah knew that she had received something truly special, above and beyond what she should get. Therefore, she thanked Hashem when Yehudah was born. It is fitting that after we finish thanking Hashem for taking us out of Egypt, we remember Leah, who taught the Jewish people how and when to say thank you.

Maharal in Sefer Gevuros says אשתך כגפן פוריה women are compared to the grapevine. The Tanchuma says a grape vine is unique in the sense that it cannot ever be grafted, mixed with another type of fruit. This is an example of modesty, just like the women of the Yiden are careful not to allow anyone foreign enter into their intimacy. This feature is particularly seen with our four matriarchs. They were holy and faithful to establishing the concrete and solid foundation of family life and the future of all the children of Yisrael. They were totally committed only to their husbands and marriages. These four cups of wine represent how Hashem was loyal to His people.

In Pri Etz Chaim, the writings based on the teachings of the Arizal, there is yet another approach. These four cups of wine represent the four types of children sitting at the seder, mentioned in the Haggadah.

We were liberated from the four decrees: the slavery and killing all male babies at the time of birth which involved throwing the babies into the Nile River and one would say that these days in implies throwing the girls into the educational system of the Egyptians where we see the decree made upon the Yiden collecting their own straw and yet to make the same amount of bricks.

The four cups of wine represent the liberation of all four exiles: Egyptian, Babylonian, Greek and Edom.

There is a rule in learning Torah, that whenever there are more than one interpretations for the same notion, these should complement each other. Hence, the four sons, the four matriarchs, the four cups of wine, and the four redemptions are all related.

Kaddish – the first cup of wine

This alludes to the first mother, Sarah Imeinu who would go out into the world and teach the people about monotheism. Avraham converted the men and Sara taught the women to bring them under the wings of belief of Hashem. Kaddish means “holy.” Together Avraham and Sarah brought the holiness of Hashem to the world. Kaddish is also separation: we separate the holy from the profane. Sarah separated those who believed in idols from those who began to believe in Hashem. The Rambam says that if you truly love Hashem, then you would be so passionate about this fiery love and go out into your surroundings to tell everyone about belief in our loving and eternal Creator.

Here the chacham, the wise, and first child, learns and teaches.

Why is the chacham, the first son, right next to the rasha? It would make sense to have the wicked son at the opposite extreme of the wise son. However, the chacham must feel the responsibility of those around him and to teach the rasha who has many questions which only the learned one can answer him. This son of the wise chacham can be related to Yitzchak who received such an education from Sarah and who brought wisdom and holiness to all those around him.

The Story of the Rasha, the Second Son, and the Second Cup of Wine

In the Haggadah we come to the second cup. The whole story of this night is this part— the story of the rasha and the second son.

Why does he get so much attention? What do we tell the rasha who asks what is this service to you? We tell him “Had you been there, you would not have any chance to be redeemed at all. You would never have left.” The rasha is also similar to the fifth child. He does not even have any interest to come to the seder. The rasha at least is interested but has many questions. The fifth son is there to get a good meal. Basically, we are telling him that he does not belong here.

The Lubavitcher Rebbe explains that the rasha is trying to find an excuse to leave the table. He implies that “Your questions could only be addressed if you were in Mitzrayim/Egypt. However, after you stood at the foot of Mount Sinai, you still have a small piece of that rasha within you but you can never really be separated and 'away' from the seder table. My forefathers were idolaters but now you are not like them because you stood at Mount Sinai and got the Torah. One good thought/word spoke or act can change you from a state of an idolater to a loyal son of the observant Yiden.” Within the Maggid of the Pesach Seder we do not scream insult or provoke the rasha. We talk—talk—and again talk, and more talk. This is the biggest main part of the Haggadah. “Eventually your words will sink in.” says the Rebbe.

Rabbi JJ Hecht asked the Rebbe how to talk to people in America who do not believe and seem so totally apathetic to anyone Jewish with Torah values. “Don't write them off. Words – even one word which leave your heart, will surely enter his heart, and will have its effect on him to change his way of life.” This is when you will accomplish what you have to do.

The entire Pesach seder circles around the youth, even the rasha. Furthermore, his place is near the wise son, chacham. Continue talking to him, make a whole issue of his life and show your sincere interest in him as an individual. Show him that he counts and is indispensable. Your sincerity and love will allow this rasha to realize the concept of oneness.

This second cup corresponds to the second of the matriarchs, Rivkah. She was the mother of Yaakov as well as Eisav. Rivkah is telling us her story. “Don't think that these children don't belong at your table!” she tells the whole world and the entire future of history. “Don't think for one moment that I gave up on my son Eisav. I spoke and spoke and taught and educated. I know exactly who he is, all the things he did and the life he lived. I also told Yaakov to take the first-born blessing because I knew that the only way we will be able to transform and bring about the good in Eisav is through Yaakov. I am still teaching and inspiring him all these years, for 3500 years, until I reach my goal! I will not give up on him. So don't give up on any child— continue to inspire and one day you will see his perspective of “oneness”' grow and develop.”

The Third and Forth Matriarchs, Leah and Rachel

The third matriarch is Leah, the third matriarch which relates to the third cup drunk after bentching the Grace After Meals, and the third son, the simpleton. In the Gemorah Yerushalmi it elaborates on the four special Shabbos'es before Pesach (Shekolim, Zachor, Parah Adumah, and Hachodesh). The first two additional portions are read before Purim but it does not have to be one directly following the other. There may be one week in between and then the third week the second portion is read. The same is true with the latter two portions. There may a break between the first and the second or the third part. However, between the third and the fourth there is no break, it is always one after the other. What is proof of this non-interruption? On the night of the seder, one can eat or drink between the first and the second cup of wine. However, once we bentch, and finished the afikomen, then we should avoid drinking or eating. There is no 'break' between the third and the fourth cup of wine. We conclude that the third and fourth cup of wine are truly one. They cannot be separated just as Leah and Rochel were wives of one husband and one household with both contributing to raising one family.

The fourth matriarch is Rachel. What does Rochel and what does Leah teach us? The third and fourth portion together teaches us, Parah Adumah and Parsha Hachodesh. Para Adumah, the red heifer, is actually the mother cow who will atone for the golden calf, the baby cow. Parsha Hachodesh is the mitzvah of offering the korban Pesach, the pascal lamb. In other words, the third portion speaks of those who wish to live a better life. These people are looking for ways to regret their past and begin anew, the ba'al teshuvah. The fourth portion is the first mitzvah we observe as a people—no past, no regrets, no sins, and the life of a tzaddik.

We can see that the first two cups of wine represent the past and going out of Mitzrayim. We tell the story of how we suffered terribly under the vicious rule of Pharoah and how miraculously Hashem saved us from this tyranny. However, we can see that the last two cups represent the future times when we will sit at the feast with Moshiach and honor David Hamelech to bentch over the ancient wine. The third cup of wine (related to Leah) we drink after eating and thanking Hashem for the food we ate at the seder. The ultimate gratefulness is this feast with Moshiach. We make a blessing before we eat, symbolizing the elevating and refining of the holy sparks within the food. This is the concept of teshuvah, we rectify and elevate the sparks in nature. The fourth cup of wine represents the time when we do not eat or drink; the time after Moshiach comes when we realize that our sustenance comes solely from the source of life, and not food. We sing praise and thanks to Hashem – Hallel and Nirtzah. This is the time when we will all be tzaddikim.

The third cup is parallel to Leah, and the third son, simpleton. The fourth cup is Rachel and is parallel to the son who does not know what or how to ask. There is no interruption between the third and the fourth symbolizing the fact that these two sons are really interconnected and one “theme.” Leah did a lot of crying because people told her that Rivkah has two children as well as Lavan. We know that the tradition is that the older son will marry the older daughter. Leah did not want to marry Eisav. Leah represents teshuvah who is not accepting the present reality and who cries and pleads with Hashem to change reality. Thus, the connection to the red heifer, the atonement to the golden calf.

This is the meaning of the third child – a simpleton. What is all of this? He gets so exciting about this whole seder – wow! This is amazing! He is on a big high. He asks, “How can I bring this with me the rest of the year? How can I take home and implement this in my daily life throughout the year?” Leah tells him – with a mighty hand Hashem took us out of Mitzrayim.

Hashem had to argue with the opposition of taking out the Yiden from Mitzrayim even though 400 years are not complete in the land of Mitzrayim. Leah is telling us that there must be a lot of discipline in life (a mighty hand) and a Lot of mitzvot every day. This is hard work. You must have this 'mighty hand' (tough discipline) and complete loyalty to be able to withstand all the demands of a Jewish life. For a ba'al teshuvah to keep up with all these laws and change his life, while abandoning all his past, demands a very high level of strength, gevurah/might.

The fourth cup of wine represents Rachel and the son who does not know what to ask—”knowing” equals connection. Rachel was beautiful in physique and complexion, inner and outer beauty; one who is perfect in all mitzvahs, 365 + 248 mitzvahs. This is the one, who was born religious and knows it all. However, he is lacking 'know, the depth' and he does not get excited. He is lacking the 'high'. He does and knows everything in Judaism. He does all the things right but he does not have the simcha/happiness of life. He does everything Hashem says. He thinks to himself, “The seder has nothing new for me. I heard about it for the past 20 years. I know it all!” And, unfortunately, he does it out of pure habit.

Rachel represents the attribute of speech. The mother, our mother Rachel, should talk to him and help open his mouth – את פתח לו with the feminine approach.

Rachel gets excited and tells him, “This is the pesach, matzoh and maror. You are wonderful. You come from an amazing family. You have a wonderful heritage but Yiddishkeit has to have flavor and a lingering taste. We eat the korban pesach (afikomen) the last thing. The flavor lingers! Don't take your life for granted. If you have it all, spread the light and truth.

The maror teaches us to take a look at our lives and realize that we can be bitter because we have so much more to accomplish. Don't waste time! Grow and prosper! Don't become complacent! Don’t' think that this child is not an exciting emotional person or that his person is a tiger. Or perhaps like a roaring plane when he wants to make a good deal. He is passionate about his business …but… not about Yiddishkeit. That is not important to him. When it comes to mitzvahs, he all habit and apathy lingers in his mouth.

The baal teshuvah and tzaddik are really the same kind it seems; the baal teshuvah becomes excited and does teshuvah, and the tzaddik, knowing that he too is lacking, becomes a ba'al teshuvah as well.

The Fifth Cup

Yes, there is a fifth cup! The Cup of Eliyahu Hanavi. We open the door and let Eliyahu in to bless us; to bring us tidings of the Moshiach and geulah. That night is called ליל שימורים when no evil can befall us on this night. In the merit of our Jewish faith, Hashem truly watches over us and Moshiach will come. On this night, we do not lock our doors. This night is designated for us to be taken out of golus/exile.

We do not want Eliyahu waiting till we open the door. We want him to know that we are ready. יש באמונה זו שכר גדול There is believing in the night being a night in which Hashem watches us and also of having a strong unwavering belief that Eliyahu is coming to tell us Moshiach is here.

The concept of opening the door is also referring to opening the door to the fifth child. This is parallel to Miriam, the mother of bitterness in golus, in the thick darkness of suffering and decrees. She told her parents, “Your child, Moshe, will bring the geulah but your marital separation will hold back the geulah.” When Moshe was born, Amram asks Miriam, “Where is your prophecy?” She took him in a basket and stood from a distance to see what will happen. She knew Moshe is the redeemer but did not know how it will come about. She hoped for 80 years for the redemption of the people to happen. She saw the way the Yiddishe neshama would be aroused, coming back to the right path. She took the tambourines and sung her song. She sang with passion, simcha, and excitement, and even more than the men. Eliyahu will bring back those who are not at the table and who don't participate in the seder at all.

Yearn for Moshiach and don't give up! This cup of Eliyahu Hanavi is the strength to keep going until Moshiach is revealed and redeems us, soon in our day.

The Rebbe's father explains that the seder begins and ends with cups of wine. The power of women begin the process and we are the ones who will finish the mission. We are the reincarnation of those women who left Mitzrayim. We will do it!

An excerpt from “Soul Surfing…..

The Baal Shem Tov reiterates that every person is like a mirror to any other person. Zlata writes that whatever we have within ourselves is exactly what we see in another person. A good baker, for example, will notice food items. A real estate person will take note of a location of a beautiful home. The same thing happens on an emotional level; a critical person will always find something to criticize.

The Baal Shem Tov emphasizes that we should always see ourselves as the purpose of Hashem’s creation and to always do what we can, despite the world’s obstacles, to bring goodness and kindness into it.

The surrounding hills and mountains of Tsfat, Israel