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Every single korban has salt in it but none are allowed to have yeast or honey (with the exception of the shtei halachem on Shavuos). The Rambam explains that the Torah did not allow honey or yeast because that is what the baalei avodah zarah used for their sacrifices. What does this mean for us? In this shiur (delivered at Stern College) Rav Burg explains the inner meaning of sacrifice and how through salting the korban we bring out the inner essence of the animal soul - the desire for Godliness.
As the beginning of Maggid, Ha Lachma Anya contains within it all of Maggid. And yet it is a section of the Haggadah that makes very little sense.
In contrast to the rest of the Haggadah it is written in Aramaic. Why?
Ha Lachma Anya does not seem to have anything to do with Maggid. Why is it placed there?
This is not the bread that our forefathers ate in Mitzrayim, it's the food that they ate when they left Mitzrayim?
The Magen Avraham says that we ought to say "This is "like" the food that they ate..." but the Mogen Avraham says lo hifsid if we say it according to our current girsa. Why doesn't the Magen Avraham mandate that we say "like"? Why does he allow the current girsa? He even makes it sound like it is correct and that we have lost nothing by saying the current girsa?
This is obviously not an invitation - that should have happened in Shul. At the very least before Kiddush so that the person being invited could have had the first cup of wine. The door is not even opened!
What's the difference between those who are hungry and those who are needy?
What does it mean to invite some to celebrate Pesach with us? They can't join us in the Korban Pesach, it's too late! They have to be included before the Korban was shechted.
What's the difference between now we are here and now we are slaves?
What's the connection between all three of these things?
In this shiur, delivered in Monsey, Rav Burg explains how we are still in Egypt and the process of leaving Mitzrayim is the story of our entire history. Ha Lachma Anya is a road map for how we leave Mitzrayim. 1 - We recognize our state of being in Mitzrayim. 2 - We realize that we are part of something larger than ourselves. We contribute to those who are in need. We recognize how we are needed in the world. 3 - We hold on to the hope and vision of redemption being both physical and essential.
The washstand in the Mishkan was made of the hand mirrors that the women used in Mitzrayim to ensure the continuity of Klal Yisrael. Moshe Rabbeinu was reluctant to use these mirrors but Hashem said they were most precious to Him. What was the machlokes between Moshe and Hashem. Why were these mirrors so precious? In this shiur Rav Burg explains how the way we we look at things is what makes them last. It influences the way we act in this world. Only when the Kohanim washed their hands and feet in the kiyor made from these mirrors could they bring atonement to Klal Yisrael.
Yaakov Avinu took with him the Atzei Shitim from Eretz Canaan to Mitzrayim in order the Klal Yisrael should have the wood in order to build the Mishkan and the Aron. Why did he not just instruct them to take the Atzei Shitim from Mitzrayim? Or better yet, just take them from the Midbar and not have to carry them throughout the desert?
In this shiur Rav Burg explores the part of us that is foolish. On the one hand we can fall into the foolishness of sin and on the other hand we can be so foolish as to believe in and achieve the impossible. A Jew must take the Atzei Shitim, tress of folly, from Eretz Yisrael so that they may have hope in Mitzrayim and build a dwelling place for Hashem down below.
When Yisro joins Moshe Rabbeinu in the desert, Moshe relays all of the happenings that occurred to Klal Yisrael. This despite the fact that the passuk already tells us that Yisro had heard everything. Why did Moshe tell Yisro what he already knew? What was being added?
Rashi tells us that Yisro heard about the splitting of the sea and the war with Amalek. This is difficult to understand since the passuk tells us that Yisro heard everything that happened. Why do Chazal highlight these two events?
In this shiur Rav Burg explains that difference between excitement and inspiration. Excitement does not last but true inspiration which comes from relevant education lasts a life time.
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