What does the EGG symbolizes on Seder plate on Pesah??? Does anyone know???

[StarNfist]

[muman613]

Here are some explanations of why we put an Egg on the seder plate...

http://www.chabad.org/holidays/passover/pesach_cdo/aid/2000/jewish/The-Egg.htm

A hard-boiled egg represents the holiday offering brought in the days of the Holy Temple. The meat of this animal constituted the main part of the Passover meal.

Preparation: Boil one egg per Seder plate, and possibly more for use during the meal.

Role in the Seder: Place one egg on each plate. As soon as the actual meal is about to begin, remove the egg from the Seder plate and use during the meal.

A popular way of eating these eggs is to chop and mix them with the saltwater which was set on the table. The eggs prepared this way are then served as an appetizer before the fish.


http://www.torahtots.com/holidays/pesach/pesseder.htm

Beitzah - A roasted hardboiled egg to remind us of the Chagigah (Festival offering) that was brought in addition to the Pesach offering, on the afternoon before Pesach.and its meat was also roasted and eaten at the Seder Meal.
Eating an egg is the classic sign of mourning. It is the first meal that a mourner eats after a funeral. At the Seder the egg reminds us that, although we are celebrating our freedom, we still mourn the loss of our Beit HaMikdash and our consequent inability to offer the Korban Pesach (Paschal sacrifice). This is especially significant in light of the fact that the first Seder night always falls out on the same night of the week as Tisha B’Av (9th of Av) – the day of destruction of our Beit HaMikdash. It is also an exhibition of mourning for Avraham Avinu who passed away erev Pesach.

Furthermore, according to the Chasam Sofer, eating an egg is a reminder that the more the Egyptians "cooked" us, the stronger we became. The egg is an anomaly. Most foods become softer the longer they are cooked. The egg, on the other hand, becomes harder. So the Jewish people, the more they oppress us, the stronger we become. The egg also represents birth. Thus, we eat an egg on Pesach to recall that it is the night of the birth of the Jewish people.


http://www.askmoses.com/en/article/581,165566/Why-is-there-an-egg-on-the-Seder-Plate.html

We place an egg on the Seder Plate to commemorate the Chagiga sacrifice (holiday offering,) which was offered in the Holy Temple on the 14th of Nissan, and eaten during the Seder, along with the Paschal Offering. The meat of the Chagiga constituted the entree of the Passover meal, while the Paschal Lamb served as the "dessert."1

In addition to its role on the Seder plate the egg serves another purpose at the Seder. Before the beginning of Shluchan Oreich, the meal part of the Seder, we eat the egg (unlike the shank bone which we don't), because an egg also represents our mourning of the destruction of the Holy Temple.2 (It is customary for a mourner to eat eggs during the post-funeral meal.) Sitting at the Seder table, it is impossible not to be saddened when thinking of the "good old times," when the Jews gathered in Jerusalem on this very night, and partook of the sacrifices which were offered in the Holy Temple.3

The egg is eaten as an appetizer before the meal -- immediately after the "Korech" (Matzah and bitter herbs) sandwich -- and is traditionally dipped into salt water before being eaten.

Footnotes

1. Shulchan Aruch 473:4
2. The two symbolisms of the egg should not be confused: it is "displayed" on the Seder Plate to commemorate the Chagigah offering. It is "eaten" before the meal as a sign of mourning.
3. Rama on Shulchan Aruch 476:2
 

[StarNfist]

There is another opinion on the EGG.

Pesah is the time when JEWISH NATION was born. Egg is a symbol of birth as life hatches out of it.

Today's frum yidn totally disregard that. For centuries, original Jewish Idea became so corrupted & forgotten, that illogical Hagiga sacrifice emerged.
We must teach clan that Jew stands on 2 feet: One is for HaKodosh Baruch Hu, another One is for Am Yisroel. There are numerous sources for that in both D'Torayso and d'rabbonan.
Kovas & peyos concentrate on Emunah only. Secular nationalists hail Nation only.
Rav Kahane & Rav Kook taught that Judaism combines both, but very few listened to them, stuck in their old corrupt mud.

[Tag-MehirTzedek]

Today's frum yidn totally disregard that. For centuries, original Jewish Idea became so corrupted & forgotten, that illogical Hagiga sacrifice emerged.

 Right because a Sacrifice ordered by the Torah is "illogical" and something "emerged"? I called this f^ggot out earlier.

[muman613]

Right because a Sacrifice ordered by the Torah is "illogical" and something "emerged"? I called this f^ggot out earlier.

I agree... This guy is nuts.... I sure hope nobody believes the lies he is trying to propagate.

What he said here has absolutely no support from any of the sages or gedolim. He made it up.

Traditionally the EGG has been a symbol of mourning. I cannot find any reference to egg being a symbol of birth (except for in the Christian tradition, ie. Easter eggs).

StarNFist, if you want to save your name please find some support for your position, otherwise you are just stating your opinion.

[muman613]

http://www.naaleh.com/overview-of-the-three-weeks-part-2-v4n19

Overview of the Three Weeks  Part 2:

Based on a Naaleh.com shiur by Rabbi  Ilan Segal

The Tur notes that the source for the three weeks of mourning is in the book of Daniel. Rav Sadya Gaon writes, “The prophet Daniel saw the destruction of the second temple and he mourned for three weeks. And upon the end of these three weeks on the 21st of Nisan he had his next vision.” Why was Daniel mourning the churban in Nissan? 

There are only two occasions during the year when we have a custom to eat eggs: the night of the seder and at the seudat hamafseket on the eve of Tisha B’av. Why do we eat an egg, a symbol of mourning, on the joyous night of Pesach? The Rama explains that these two time periods are connected. The first night of Pesach always falls on the same night of the week as Tisha B’av. Secondly, although the seder night is a celebration of freedom, there is an element of mourning. We sense the acute absence of the beit hamikdash and the korban pesach.

The Gemara in Bechorot records an interesting discussion regarding the different gestation periods of various creatures and their parallels in the plant world. The Gemara says a chicken takes 21 days to lay its eggs. Similarly, the luz tree, which Tosfot tells us is the almond tree, produces its fruit in 21 days.

The Gemara relates a story about a Roman ruler who challenged Rabbe Yehoshua to bring the wise men of Athens to him. Rabbe Yehoshua discovered their secret hideout and they began a debate with him. The commentators say that they asked deep philosophical questions couched in riddles. They brought two freshly laid white eggs and said, “Tell us which egg was laid by a black hen and which by a white hen.” In reply, Rabbe Yehoshua placed two white cheeses before them and asked which was produced by a black goat and which by a white goat.

The Maharsha notes that the egg represents two 21 day periods in the Jewish calendar, the 17th of Taamuz through Tisha b’av and the 1st day of Tishrei through Hoshana Rabbah. The wise men asked Rabbe Yehoshua, you maintain that the 21 days of Tishrei are days when one’s sin can become white like an egg. It is a period of joy and connection to Hashem. But you also have another 21 days of disaster and churban. It seems everything you have achieved in Tishrei is cancelled out in Av. He responded with goat cheese. Two goats are offered on Yom Kippur, one l’azzazel and the other L’Hashem. Although they are identical, one represents white, pristine atonement and the other represents the darkness of sin. Yet both produce white cheese, libun avonot, whitening of sin.

[StarNfist]

You, dudes, have no logical explanation, because Beit HaMikdosh & sacrifices are already symbolized by a Zrua on a plate.

Why would we need to have it twice, but no mention of Am Yisroel being born on Pesah, major reason for the holiday, along with Yitziyat Mitzraim & Matan Torah???

Think about it over Shabbos... No?

[Joe Gutfeld]

There is a bad, dirty joke regarding this.  But, if I post it, I might get banned for making fun of Moses.  I rather get permission before I do it.

[muman613]

You, dudes, have no logical explanation, because Beit HaMikdosh & sacrifices are already symbolized by a Zrua on a plate.

Why would we need to have it twice, but no mention of Am Yisroel being born on Pesah, major reason for the holiday, along with Yitziyat Mitzraim & Matan Torah???

Think about it over Shabbos... No?

Ok, I found a source which verifies your idea... But it would have been best if you revealed the source, or who you heard it from, and there would have been no argument....


http://www.chabad.org/holidays/passover/pesach_cdo/aid/667075/jewish/The-Egg-in-Exodus.htm

The Egg in Exodus
By Yossy Goldman

At Passover Seders around the world, one of the items on the Seder plate will be a simple hard-boiled egg. I would like to spend a moment on what we learn from this egg, how it truly encapsulates what Passover is all about, and one of the messages it has for us today.

One of the reasons we have the egg at the Seder is because it symbolizes the beginning of life, and Passover marks the very beginning of our national existence. But it’s more exact than that. The egg reflects the precise position of the Jewish people at the time of the Exodus from Egypt.

Let’s look at the journey of our egg. The egg is first inside the hen. It is then laid and thereby freed from the constraints previously imposed upon it. But has the egg been hatched? Has a little chick emerged from the shell yet? The answer is no. The egg, you see, is only potential life. It is not yet a living being. One day, please G‑d, a chick will emerge and the cycle of life will continue.
.
.
.

So I apologize for not accepting your answer previously...

I hope you have a great Shabos, and settle down a little, we should be working together. Do not be so hostile toward Tag Machir, he is a great Jew.

[muman613]

The concept of attributing things to the teacher who taught you things is one of the attributes of acquisition of Torah according to the Wisdom of the Fathers (tractate in Talmud).

http://www.torah.org/learning/pirkei-avos/chapter6-648a.html

Leaving it up to G-d, Part I
Chapter 6, Mishna 6, Way 48(a)
By Rabbi Dovid Rosenfeld

"Torah is greater than priesthood and kingship, for kingship is acquired with 30 qualities, priesthood is acquired with 24, whereas the Torah is acquired with 48 ways. These are: ... (48) saying a statement in the name of the one who said it. For we have learned that anyone who says a statement in the name of the one who said it brings redemption to the world, as the verse says 'And Esther said to the King in the name of Mordechai' (Esther 2:22)."

This week's quality is the final of the 48 Ways. The meaning is that one must properly attribute the teachings he has learned from others. He must cite the correct source of everything he quotes, not taking undue credit for himself. This seems to follow the theme of the previous quality -- "precisely quoting what one has heard." There the focus was more on the content of the quote -- accurately quoting what one has learned from parents and teachers and passing it along to the next generation. Here, however, the stress is on personal humility and intellectual honesty. Besides preserving our tradition, we must be selfless about it, giving credit where it is due -- to our own teachers who selflessly passed the Torah along to us.

The twin themes which emerge are equally critical. Our Torah must be authentic. Yet It must not only be accurate. It must be pristine as well -- free from the selfishness and smallness which so often corrupt the noble efforts of man. In a way the Torah is our own possession, and as we discussed last week, each Jew relates to it in his or her own unique way -- finding his or her own personal fulfillment. Yet at the same time, we see the Torah as our precious and sacred charge, one we must safeguard and preserve to the letter. We must never allow personal preferences or foreign influences to enter our relationship with or understanding of the Torah. Thus, the Sages exhort us to accurately and selflessly study, faithfully maintaining all that was handed to us, so that the Torah in all its purity and sanctity be preserved for all future generations.

Our mishna seems to place a much greater stress on this quality than all of the previous. Not only is this the final of the 48 Ways, but the previous qualities were all simply listed. Here our mishna states that saying a statement in the name of the one who said it brings about redemption, and a verse is brought to prove this. I guess we might expect the final quality to somehow be above and beyond all the others, perhaps the culmination of all which preceded it. Yet this quality does not really seem so qualitatively different from all the other worthy traits. As we pointed out, it was hardly different from Way 47. It seems kind of an "ordinary" good quality. How do the Sages see such significance in it -- almost the ultimate significance -- claiming that it brings about redemption?

Further, the significance of the quoted verse, from the Book of Esther, is to say the least difficult to understand. Let us look at the verse in context and attempt to understand it better.

Mordechai, cousin of Queen Esther, overhears a plot to King Ahasuerus' life. He warns Esther who in turn repeats it to the King (in the name of Mordechai, as the quoted verse attests), and the would-be assassins are caught. The incident was then recorded in the King's diary.

Years later, just as Haman is about to approach the King during the night to obtain permission to hang his mortal enemy Mordechai, Ahasuerus cannot fall sleep. He calls to have his royal chronicles read to him (a good way to put anyone to sleep) and the same incident -- demonstrating Mordechai's loyalty -- is read to him. Ahasuerus realizes that Mordechai, not Haman (who was just then coming to request Mordechai's execution -- talk about lousy timing), is the King's true and faithful servant. This becomes a crucial turning point in the Shushan saga (Shushangate, as we'd call it today -- sorry, the Purim story is putting me in a giddy mood) :-), and the tide begins to turn against Haman and in favor of the Jews.

The story is of course thrilling, but there is an obvious difficulty. Does this really tell us that properly attributing a teaching *singlehandedly* brings redemption to the world? Wasn't there so much more to the story than just Esther's good deed? It is true without her proper attribution a critical step would have been missing from the chain of events -- and the story may well have turned out differently. Yet clearly much more was going on than just her deed. The Book of Esther is a much greater tale of Divine providence and intervention. Can we really say that attribution alone brings about redemption?

Let us delve a little more deeply into the story of Esther. I believe we will discover a fascinating insight.

We typically look for heroes and heroines in the stories we read. We like to identify with one character, seeing ourselves in him or her and acting out our own lives and potentials. In this one regard, however, the story of Esther is just a little frustrating. As a heroine, Esther is remarkably passive. She actually "does" very little -- other than being acted upon and following orders. She allows herself to be taken by the King against her will. She remains faithful to her mentor Mordechai even after rising to royalty. She refuses to reveal her nationality to the King after becoming queen simply because Mordechai had once commanded her so. Even as queen, she is required to observe her faith in secret. Her one potentially "heroic" deed -- saving the Jews -- merely involved falling before the King and begging for her life and the survival of her people.

Mordechai as well seems to do very little -- other than perhaps being in the right place at the right time. He is instrumental in saving the Jews not through forceful or dedicated action. He does not use his cunning or royal influence to pull strings and manipulate events. For the most part, he turns to G-d, donning sackcloth and ashes, refusing even for a moment to exchange his rags for royal robes to approach the King's compound (see 4:1-4).

Thus, there is surprisingly little action and intrigue in what is otherwise an inspiring tale of salvation. Most of the major events happened *to* our heroes: Esther is chosen as queen, Mordechai is granted honors by the King (see 6:11), Ahasuerus chooses Mordechai over Haman, etc. The players were -- and saw themselves as -- no more than helpless pawns acting out G-d's plan -- leaving it up to G-d to orchestrate the events in a manner only He could foresee.

We are thus beginning to see a pattern emerge. The heroism of the Book of Esther stems from people who passively but heroically recognized G-d in their midst and allowed Him to act out His will. As we will see next time, G-d willing, this is really no more than a concretized version of "saying a statement in the name of the one who said it" -- unassumingly passing G-d's Torah along, taking no credit for ourselves. But this will have to be developed further -- and will be left G-d willing for next week.

[StarNfist]

Thank you, my friend...

Gutte woch & Shavua Tov!

What we learn here is that for the last 2000 years Jews been beaten & humiliated into the dust & so did the True Torah, Jewish Idea & Authentic Judaism.

Greatness of Rabbi Kahane, ZT'L, is that he realized that, rose up & fought millions of stupid yids, bolsheviks & frummies, goy leftists, liberals, arab nationalists-sandnazis, nazis, islamofascists, jewish crooks bureaucrats of establishment & all others single-handedly.

That's why they hated him so much & attacked Rav & "kahanism" viciously. Kahanism exposed all this junk for the crooks & liars they are.

He died fighting this battle. We must continue the fight.

Very few of us read his books. Handful heard him speak. Of these, only a few understood what Rav Kahane was talking about. Because most people are stupid but have great ego/gayova & big traps to yell & intimidate opponents.

With frummies, problem is that majority set on mechanical routine what they call "mitzvos", which are in reality not mitzvot at all but a senseless ritual for their mental health & self esteem, because w/o it they are total junk.

What they learn w/o knowledge of Hebrew & bases of Jewish Idea, they don't understand, but insist to be themselves greatest for reasons I stated above.

When Rav Kahane rose up for Soviet & American & Israeli Jews, these frummies, fought him bitterly, because Rav's ideas bit into their power & exposed them as fakes.

Rav Kahane taught, that TRUTH comes out when disasters struck. During the Holocaust, frumies in Europe, in USA & England miserably failed. If you ask, I'll explain why...

For Soviet Jews, they, incl. their leaders, Lubavitcher Rebbe, for example, who claimed special connection to Russian Jews... erred, lied & failed miserably... and very sorry to some who consider themselves Chabad Kahanists... I can explain more... it's documented.

So did they failed for Syrian Jews, for Serbian Jews in 1990s; for Israeli Jews during Oslo War... result of their "Oslo Peace".

They failed & betraying Ukrainian Jews as I write this.

Therefore, learning Torah without the Jewish Idea & basics of Judaism, which very few frum yidn even suspect exist... is worthless. That is why this Question of Egg on Seder Plate discussion here is very valuable. Read it all over again & laugh! This is GREAT!!!

I'm posting an article on shiur Rav Kahane, ZT"L, gave in Yamit Bunker in 1982 & you understand more.