DVAR TORAH
This week’s parsha opens with the words - “Vayikra el Moshe” - G-d called to Moshe. About this phrase, the midrash writes that despite Moshe’s many names, G-d chose to address him only via the name given by the daughter of Pharaoh.
Asked Rabbi Dov Weinberger - why does the midrash comment on this now? Why not in any of the many places that G-d called to Moshe, from the burning bush and throughout the building of the Mishkan?
The answer he suggested begins with a comment of the Sforno, who noted that the name Moshe does not mean “because I drew him from the water” - for if that were the case, Moshe’s name would have been “mashu-iy.” Instead, the meaning of the name Moshe is “the one who draws others out.”
Explained Rabbi Weinberger that throughout his life, Moshe found meaning in helping others, drawing others out from their troubles. And yet, now, after leading the Jews out of Egypt and building the Mishkan, Moshe could have said - “it’s time to retire; I’ve worked hard enough helping others.”
But he didn’t. Instead, he continued to lead, continued to help. And therefore, G-d called to him again, with the name Moshe - because that’s the role Moshe chose to continue.
HALACHA OF THE WEEK: The Ten Pieces of Bread
At the end of chapter 432 in Shulchan Aruch-Orech Chaim, the Rema writes that there is a custom to "hide" ten pieces of chametz throughout the home before one begins the bedikat chametz. While Rabbi Yisrael Bruna (15th century) wrote that this custom was to ensure that chametz would be found, and therefore the bracha recited would not be in vain, the Kol Bo notes that the mitzvah is not to find chametz but rather to search for it. As such, even if no chametz is found during the search, the bracha would not be in vain. In fact, according to the TaZ, this bracha is actually recited to initiate the process of searching and destroying chametz - a mitzvah that will be fulfilled the following day.
Some authorities frowned upon this custom and called it a "custom of fools" [Tamim Deim 29]. Further evidence that hiding ten pieces of chametz is unnecessary is the fact that one who, for whatever reason, did not perform the bedikat chametz before Pesach must do so during Pesach – at which time using/hiding ten pieces of chametz is forbidden [Orech Chaim 435:1]
Ideally, the ten pieces of chametz should be small, less than a kezayit [about an ounce]. This is to avoid the prohibition of owning chametz should one of the hidden pieces not be found and remain in the house over Pesach [Shaarei Teshuva, Orech Chaim 432:3].
There are different customs regarding who must hide the pieces of chametz. Some have the person who will be searching hide the pieces, while others have household members hide the chametz.
If someone is going away for Pesach but not leaving more than thirty days before the holiday, bedikat chametz must be performed, but there is no obligation to hide ten pieces of chametz [Minchat Yitzchak 8:35]. However, others do have the custom of hiding the ten pieces of chametz.
SEMICHAT CHAVER PROGRAM - Wed. 8:15pm
SHABBAT WOMEN'S SHIUR - 5:00pm 
TALMUD CLASS – 45 minutes before mincha
SEFER YESHAYAHU - Sundays, 9:00pm 
