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The reading of Bo formally introduces the commandments or "halacha". We need to here stress the term "formally" because whereas the book of Genesis does not codify halacha, it does provide us with much spiritually exemplary "halicha", showing us how to best navigate life's path in the service of the interests of both man and God.

It is most interesting to note however, that when the Torah finally begins to present detailed commandments, it does not do so in a strictly legalistic context, but rather in the very midst of one of the Torah's most compelling narratives, namely the Exodus from Egypt.

While the rational behind the commandments is not always given to the limitations of human understanding, explanation of the commandments involving the celebration of Passover is perhaps a bit more accessible to our reasoning faculties by virtue of their placement in the context of the narrative of the events of the Exodus. Indeed, the very nature of our Passover Seder is one which invites one's mouth to talk(peh-sach) at great length in speculation of the significance of the Passover commandments, whose observance demonstrates that our liberation was not to be merely "free", but to disseminate holiness among the nations as servants of God.

It is the sanctification of the new moon, however, as the Torah's first codified commandment, that seems to steal our reading's spotlight. This is not merely because of "firstness", but because the moon is both functionally and symbolically linked to the essence of the Jewish people as the only source of light in the blackness of night(and the appearance of the commandments in turn began to spiritually illuminate the darkness of Egyptian bondage). In addition, while the Egyptians were plunged into darkness only because of the absence of light, "all the children of Israel had light in their dwellings"(Exodus 10:23). While Egypt's worship of the sun made for an "all or nothing" proposition, a choice between the pinnacle of the civilized world and utter desolation, the Jewish people's newly received commandment to search for and sanctify that initial sliver of light in the darkness led them to merit genuine illumination.

In this week’s portion of the Torah, G-d continues to slam Egypt with plague after plague until finally Pharaoh gives up and allows the Jewish People to leave. In preparation for freedom, G-d begins to give the first of the many commandments that He has entrusted to the Jewish people. The word ‘Torah’ comes from the root meaning “instruction” and now begin the many detailed instructions to the People as to how to live a Jewish, spiritual life.

One of the very first commandments given teaches us how to conduct the Passover Seder. In addition to the requirements that apply only to the Seder night, there are those that apply to the entire holiday week. The main week-long provision is the prohibition against leavening. This restriction is so strict that we are not even allowed to have such products in our possession. The severe punishment for eating leavening this week is that the Jew who would do so would be cut off from the Jewish people!

Now, what is so bad about leavening? After all, we are told that we can eat it the rest of the year; for instance, the Shabbat loaves are traditionally leavened. And there were leavened loaves used in the Temple service. So why can’t we eat it, or even have it in our possession during the entire week of Passover?

Also, there is an unusual custom to conduct a final check for this forbidden leavening on the night before the holiday. To conduct this search we use a candle, a wooden spoon, and a feather. Why?

First, we must understand why leavening is forbidden during this week. The leavening agent causes the dough to rise. When bread is baked the ingredients are simply flour, water, and yeast. Without the yeast the bread would be flat, matzah. Each leavened loaf looks different than the next. It is almost as if each one has its own personality. But all of the matzahs look alike. It is hard to tell one from another. This is why leavening is forbidden this week. Passover is the holiday when we remember and stress how G-d took (and does take) us out of slavery. We can only go out of our limitations (Egypt) when we nullify ourselves. Big egos get stuck at the border. This means that we must become so humble that instead of pursuing our own agendas and their physical masters we must choose to serve G-d and His spiritual agenda. This requires great humility and thanksgiving.

Leavening does to flour and water just what our ego does to us. It puffs us up. Each loaf thinks it is beautiful, but really, except for the gas that the yeast put in there, there is just plain flour and water. So is it with us. If it were not for our ego we would see ourselves to be mere flesh and bones, not such a big deal; something alive today and gone tomorrow. So the special service of this holiday is to become a humble servant of G-d, a matzah instead of a big puffy loaf of Pharaoh.

But what then of the candle, wooden spoon, and feather? They teach us a great lesson in how to get rid of our troublesome egos. When we start to clean our homes for Passover we begin with the largest tools first; hired helpers, vacuum cleaners, sweepers, large brooms, shovels, strong detergents and on and on. Then, as the house becomes cleaner we use lighter tools; a dust cloth, a dust pan, sponges, paper towels and such. We use smaller and lighter tools until we come to a candle in place of normal lighting, a small wooden spoon instead of a shovel, and a feather for a broom. Why?

Just as when we clean our physical homes, we did not stop cleaning after one time over, but rather cleaned deeper and deeper, so must we also clean our mental homes deeper and deeper. Just like when we found lots of physical leavening, we kept looking for more, so must we do the same thing when we search for our spiritual leavening. When looking for our arrogance we quickly find that big, main, obvious problem. Whoever honestly looks will see a big ego sticking up its foolish head. But you know what? Even after resolving to get rid of this major problem there is still more to the search. We must look further. Look in the dark corners and you will find more things that you will want to get rid of.

Then, after the final check, we tie up the remainder of the candle, the wooden spoon, the feather and the leavening that we found in a paper bag. In the morning we burn them with any other leavening (and ego) we have left in our possession. We say the appropriate prayers and feel really clean as we rush off to do the next thing on the long list of things that must be done that day before we can happily go out into freedom during the Seder that night.

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There is an interesting custom observed at the Kotel (The Western Wall). Upon leaving the Kotel area, we turn around and face the Kotel. Only then do we back away out of the Kotel area. Some will back away all the way from the Wall itself. Why?

We see the answer to this question in this week’s portion of the Torah. In the beginning of the portion Moses and Aaron go into Pharaoh and speak very harshly to him warning him to do what G-d has commanded or else locusts will plague Egypt. He then, turned and left Pharaoh’s presence. This was a sign of great disrespect. He turned his back to the King and walked away. If one were leaving a king’s presence he would back away slowly, keeping his eyes on the king. Perhaps the King would call him back? Perhaps the King might think he was rude if he turned his backside to him. Surely, he would want to feast his eyes on the ruler as long as he could.

When we stand at the Kotel we are standing at a place where G-d’s Revealed Presence has never left. If we would not turn our backs to an earthly king, then certainly we would not turn them to the heavenly King.

Wishing you all a Shabbat Shalom!