Chametz\u00a0<\/i>spelled backwards is\u00a0tzemach<\/i>, a sprouting. This is logical since\u00a0chametz<\/i>\u00a0is indicative of ego and haughtiness as the Gemara (Beracho<\/i>t 17a) indicates the\u00a0yetzer hara<\/i>\u00a0is like the yeast in the dough.\u00a0Tzemach\u00a0<\/i>though is representative of a small sprouting, rooted in the ground and springing forth.<\/p>\n
When one thinks of\u00a0tzemach<\/i>, they think of the\u00a0berachah<\/i>\u00a0in\u00a0Shemoneh Esrei<\/i>, \u201cEt tzemach\u00a0<\/i>Dovid \u2013 the sprouting of Dovid.\u201d We know\u00a0tzemach\u00a0<\/i>is a reference to Moshiach, as the verse (Zecharia 6:12) says, \u201cThus said the God of Hosts: Behold, a man called the Branch shall branch out from the place where he is, and he shall build the Temple of God.\u201d The branch (tzemach<\/i> in Hebrew) is representative of the Messianic kingdom that will sprout forth to build the Temple.<\/p>\n
Dovid, of course, saw himself \u201cnot even as high as a worm,\u201d yet his supplications to grow are unparalleled. His ability to \u201cbranch out\u201d was boundless, but he knew he was a mere sprout that was looking to grow, but never formed.<\/p>\n
It is in the first chapter of\u00a0Tehillim<\/i>\u00a0that we see Dovid pronounce, \u201cHe is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.\u201d Dovid\u2019s ideal Jew is one who is continuously sprouting forth with vigor and vibrancy, never retiring to rote practice, but rooted in the ground.<\/p>\n
Yet in Chapter 32 of\u00a0Tehillim<\/i>, spelling out\u00a0lev<\/i>, heart, in Hebrew, Dovid inserts the word\u00a0seichel<\/i>, mind. Because the heart must be ruled by the\u00a0seichel<\/i>, otherwise pure negative desires will take control. The Rambam enunciates this principle by noting that the mind follows the\u00a0ratzon<\/i>, desire.<\/p>\n
Purim carries the theme of humility and negation which heightens over Passover, in holding the dough at bay, ultimately leading to total redemption.<\/p>\n
Purim must precede Pesach. Firstly, Purim is a holiday of special powers, as the Shulchan Aruch uses the language that one must be in a state of “levasumei\u00a0b’Puria<\/i> – to be infatuated with Purim,” (not with wine), an idea presented by the Netivos Shalom<\/i>. The power of Purim doesn’t differentiate between the cursed and blessed – God loves all Jews on Purim, setting us up for an embraced Passover.<\/p>\n
In addition, Purim is about\u00a0simcha<\/i>, from the root word\u00a0machah<\/i>, to wipe away, because one must negate their essence first on Purim to come close to and exalt in the redemption of G-d on Passover.<\/p>\n
We leave a state of negation with the knowledge that G-d runs every detail of nature and enter a sphere of the miraculous, knowing that the miraculous exists in every moment, and prepare for Dovid’s eminence to sprout and branch out around the globe.<\/p>\n","protected":false},"excerpt":{"rendered":"
Chametz\u00a0spelled backwards is\u00a0tzemach, a sprouting. This is logical since\u00a0chametz\u00a0is indicative of ego and haughtiness as the Gemara (Berachot 17a) indicates the\u00a0yetzer hara\u00a0is like the yeast in the dough.\u00a0Tzemach\u00a0though is representative of a small sprouting, rooted in the ground and springing forth. When one thinks of\u00a0tzemach, they think of the\u00a0berachah\u00a0in\u00a0Shemoneh Esrei, \u201cEt tzemach\u00a0Dovid \u2013 the sprouting […]<\/p>\n","protected":false},"author":133844,"featured_media":55579,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[350],"tags":[],"class_list":["post-55577","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover"],"yoast_head":"\n