By Rabbi Yossi Groner

The Holiday of Passover marks the historic event of the Exodus from Egypt some 3,338 years ago. We are commanded by G-d to commemorate the Exodus each year by reliving the miraculous event on the night of Passover, which we fulfill with the traditional Pesach Seder.

This remembrance of the Exodus is so important that the entire eight days of Passover are focused on the theme of remembrance. The words we recite in our prayers during this time reflect this theme as we say the Hebrew words:“ Zeicher L’ yitziat Mitzraim” in remembrance of exiting Egypt. The Matza we eat is also a remembrance of the freedom we achieved through

the Exodus.

There is a deeper meaning in this practice, which is hinted at in the Hebrew name for Egypt, which is Mitzrayim, translated as“ oppressive boundaries.” The Egyptians lived up to their name as they oppressed and enslaved the People of Israel. Our ancestors were forced into bondage and hard labor and were restricted in their movement, as they could not leave Egypt.

On a practical level, the mitzvah of the Exodus from Egypt is practiced whenever we find ourselves in a seriously oppressed situation. We need to do everything in our power to exit the situation by breaking the bonds of oppression so we can live a life of freedom.

On a spiritual level, there are times when we are challenged by internal constraints or inner doubts that impede the expression of our natural Jewish inclination. Here, too, we are commanded to break out of this internal bondage and allow our Divine spirit to soar.

This can only be done by embracing our heritage, the Torah and its many commandments, and living a fulfilled Jewish life with meaning and passion.

This is particularly true today, with all the external challenges out there. When our enemies are trying to incite and intimidate the Jewish community, we need to pull together and allow the genuine Divine Jewish light to shine brightly.

The Jewish maxim has always been:“ Even a little bit of light can dispel much darkness.” How much more so if we project the collective bright light of the Jewish people to the world around us? Now is not the time to cower, seek acceptance, or be apologetic. It is high time that we stand tall with our incredible heritage, which has brought so much value and goodness to civilization.

This Passover let us sing the song of freedom with resolve and confidence that better days are ahead. We start now with our own internal Exodus.

With wishes for a happy and Kosher Passover

Chabad of Charlotte exists to ensure the Jewish future

of our community. Through authentic and loving educational and outreach programs, Chabad aims to touch and inspire every Jew in the Charlotte Metro Region. For more information, please visit www. chabadnc. org.

By Rabbi Chanoch Oppenheim

If you ask most Jews who have attended a Passover Seder what they remember most, chances are they will say“ Dayeinu.” It’ s catchy, repetitive, and sung loudly – and even a bit off-key. But beneath the familiar melody lies an essential idea in Jewish life.

The word Dayeinu means“ it would have been enough.” The song lists a series of Divine kindnesses – taking us out of Egypt, splitting the sea, giving us the Torah, bringing us into the Land of Israel, and eventually building the Temple in Jerusalem.

After each step, we sing that even if that alone had happened, it would have been enough. At first glance, this feels puzzling. Would it really have been enough if we had left Egypt but never received the Torah? Enough if we had crossed the sea but never reached our homeland?

One inspiring explanation comes from Rabbi Shmuel Bornstein( 1856 – 1926), known by the title of his classic work,“ Shem MiShmuel.” He suggests Dayeinu is not only about miracles; it’ s about nationhood. The Exodus from Egypt was not only a dramatic escape from slavery; it was the moment the Jewish people became a people. Before Egypt, we were a family – descendants of Abraham, Isaac, and Jacob. After Egypt, we were a nation.

Had Jewish history ended tragically in the desert, it still would have marked the emergence of a people with a shared destiny. The Jewish nation was born at the Exodus, and that alone would have been enough to transform history.

This idea is reflected in one of the most famous sections of the Haggadah – the Four Sons who ask about the meaning of Passover. One is wise, one simple,

one does not know how to ask, and one is labeled wicked. The“ wicked son” asks,“ What is this service of yours?” – distancing himself from the community. The Torah’ s response is firm but engaging. And then something remarkable happens( in the biblical text). After answering, the people bow in gratitude( Exodus 12:26 – 27).

What was it about the wicked son’ s challenge that moved the people to bow in thanks? Rabbi Bornstein explains they were grateful that even the so-called“ wicked son” was still part of the Jewish people. The Torah includes him, and his concern is addressed; he matters enough to be worthy of an answer. But that had not always been the case in earlier generations.

Abraham had a son, Yishmael, who did not become part of the Jewish covenant. Isaac had a son, Esau, who went his own way. Before Egypt, membership in the covenantal family was fragile. After Egypt, even a rebellious child remained fully Jewish. The nation now included all its members not because they were perfect, but because they belonged – and that shift is worth celebrating.

When we sing Dayeinu, the context is not only about listing miracles; it’ s also about rejoicing in the miracle of belonging. The Exodus created an unbreakable bond among Jews. No matter our level of observance, political views, cultural expression, or personal struggle – we are part of one people.

This message feels especially relevant today when we consider the diversity of Jewish communities. Some are deeply connected to religious practice, and others connect through culture, family, Israel, or shared history. Some show up to synagogue every day, and others once a week.

Some show up once a year; some don’ t show up at all, and yet, at the Seder table, we make space for every kind of child – every kind of Jew.

On a positive note, even though the Haggadah might refer to one of the sons as“ wicked,” he still shows up and comes to the Seder. But how about his“ brother,” the son who doesn’ t even come to the Seder? As painful as that might be, it doesn’ t change the fact that he remains part of us. The bond of peoplehood does not dissolve because of distance or disagreement.

In recent years, we have felt this unity powerfully, especially in connection to Israel. Moments of crisis have reminded us that beneath our differences lies a deep sense of shared fate. We may argue and struggle, but we belong to one another.

Passover is not only a celebration of ancient freedom; it’ s a celebration of shared identity.

On Seder night, when we look around the table at friends, relatives, and guests, we might see someone who experiences Judaism very differently than we do, yet we recognize that we – and they – are part of something larger than ourselves: the Jewish people.

The subtle message of Dayeinu is that even if all we had received was the gift of becoming a people – even before the miracles piled up – it would have been enough because once we became a nation, we were forever bound to one another – every Jew without exception included. Different backgrounds, different levels of observance, different perspectives – but one people, moving through history together, sharing not only a past but a destiny. Chag Sameach. Wishing our entire Charlotte Jewish community a joyful and unifying Passover.

The Charlotte Torah Center is an organization that serves as a community resource for traditional Jewish education at all levels for people of all backgrounds. Through group classes, one-on-one study, special seminars, and explanatory learning worship services, students are exposed to the wealth of knowledge accumulated over centuries. The Center fosters lifelong study, appreciation for Judaism, and pride in one’ s heritage.