A woman gives birth to a child: mazal tov.  But the Torah says, such a woman who has just given birth must separate from her husband, as a niddah, for seven days if it was a male child, and 14 days for a female child.  Following that separation period, the woman waits another 33 days if she gave birth to a boy, or 66 days if she gave birth to a girl, and then she brings two sacrifices to God: An olah--a burnt offering, and a chatat--a sin offering.

What is it about childbirth that causes the Torah to legislate such behavior for a mother?  I have always been intrigued by this commandment.  And today I'd like to share with you, what I think is the fundamental message and logic behind this teaching of our Torah.

When we talk about childbirth we are referring to a personal birth, but there is another type of birth that has national significance--and here I am referring to the birth of our nation, the Jewish people.  Rabbi Hutner, the great Rosh Ha-Yeshiva of Chaim Berlin, writes that the holiday of Pesach is the leida, the birth, of the entire Jewish people.

So one way to understand this Halakhah of a woman who just gave birth is by comparing it to one, particular Halakhah of the holiday of Pesach which also represents the rabbinic attitude to birth--one halakhah refers to a private, personal birth, and the other to a national birth, but both teach us a very great insight.  Let me explain.

There is one passage that we read in the Haggadah that has befuddled commentators for years.  And that passage is what I want to focus on today.

The Haggadah states: There are four sons: Wise, Wicked, simple (tam), and the son who doesn't even know how to ask.  And the Haggadah continues, The Wise son what does he say:  "Mah ha-edut, ve-hachukim, ve-hamishpatim, asher tsivah hashem elokeinu etchem?  The wise son is asking: what are these laws and rulings which God has commanded you?  It’s a straightforward question.  In fact, it’s a good question.  The son wants to know the laws and teachings of the Torah.

But what's strange is the answer given to this son.  The Haggadah answers, ein maftirin achar ha-pesach afikoman, which is usually translated as, "one should not eat any dessert (afikoman) after eating the Paschal lamb."  Now this answer is strange.  The Wise son asked a very general question and the Haggadah responds with the most specific answer possible.

Now this question is a well known question that should be discussed and debated at your Pesach Seder.  But right now I want to focus on one particular answer to this question.

In order to really understand the Haggadah's answer we have to understand what the word Afikoman literally means.  Now the gemara itself also debates the etymology of this word.  According to one opinion in the gemara, Rav, the word afikoman means, she-lo ye-akru mi-chavura le-chavurah, that one should not wander from group to group.

A second opinion in the gemara, that of shemuel, states that the word afikoman means, "ordilaiei li, ve-guzlaiei le-abba," mushrooms for me and pigeons for Abba.

So this is the gemara's debate, but we are still left wondering what exactly the gemara is trying to teach us.  So here is where a bit of history and some knowledge of the Greek language comes in handy.  Prof. Saul Liebermann explains that the word afikoman is really the Greek word, epikoman, or epikomaizon.

The epikomaizon was an event that would traditionally follow a meal in Hellenestic society.  Today when we finish eating we go home and go to sleep.  In Ancient Greece the practice was to follow each meal with an epikomaizon, at which the dinner party would wander around to different dinner parties and eat dessert and drink till they were drunk.

This was the epikomaizon--it was a wild, communal party that followed dinner, and at this party every excess was permitted.  There was tons of food, wine, and mingling.  And the custom was not just to go to one epikomaizon, but to attend many epikomaiza in one evening.  People would go from party to party to party.

Now we can understand the Haggadah's response to the Wise Son--The wise son had asked about the laws of Judaism and the Haggadah responds:  Ein maftirin achar ha-pesach afikoman, don't finish off your evening, after eating the holy, Paschal lamb, by attending an epikomaizon party.  Instead, say our rabbis (and here I quote the Tosefta which gives a more complete account of the Wise son's question), hayyav adam la-asok be-hilchot pesach kol ha-leila, one is obligated to be involved in studying the laws of Pesach for the whole evening.

In other words, the answer to the wise son is--You want to know what the laws of Judaism are?  Well, the answer is don't celebrate the holiday of Pesach by going to these epikomaizon parties, instead focus on studying the word of God and the laws of the Torah all evening long.

But, come on, if an epikomaizon party is forbidden on Pesach, it should also be forbidden the whole year.  So why does the Haggadah, teach us that these types of parties are specifically forbidden on Pesach?

The reason why epikomaizon parties are specifically forbidden on Pesach goes back to the statement of Rav Hutner that Pesach is the birth of our nation.  Pesach is the holiday in which we celebrate our freedom and our independence--its our July 4th.  However, other nations celebrate their freedom with huge extravagant and wild parties.  We, on the other hand, are told by the Haggadah to act differently.  We should not respond to the birth of our nation with an extra long party, but rather with an extra long study session.  We should seize the moment to study God's word all night and understand what it means to be free, and what are the responsibilities of being an independent nation.

So we should respond to the birth of our nation with Study and contemplation, not physical celebrations of our happiness.  And while this idea applies to the birth of our entire nation, it also applies to the birth of our own individual children.

It’s a little hard for me to describe what a mother feels like after giving birth, but as a new father I can tell you that the feeling one has is of enormous pride.  And a mother's feelings are probably magnified a thousandfold. Imagine, you have created the ultimate creation.  A new mother has actually brought a human being into this world, it is the ultimate God like act.

The tendency after fashioning such a creation might be to revel in your own abilities and power.  So therefore, the Torah teaches the mother, separate yourself from your husband.  Limit your physical pleasures.  And then after sufficient time, bring a sacrifice to God.  Use that time to shy away from a celebration of yourself, and instead focus on connecting with the teachings of God and the humility of man.

This is the Torah's response to birth--be it the birth of a nation or the birth of a human being.  We were just blessed with a child--it’s a miracle!  Yet, I know great people who weren't so blessed.  For example, the Lubaviticher Rebbe and his wife never had children.  So the Torah is teaching us when we have children:  Don't celebrate yourself and your own physical strength; celebrate God and God's strength.

And while its true that quite specifically this is the Torah's attitude to giving birth, on a much deeper level this is the Torah's attitude to success in general.

Look around us.  Thank God we're all able to see success around us on many different levels, whether it personal or professional.  So let us all remember that the Torah with this commandment to a birthing mother and with the Haggadah's response to the Wise son is teaching us how to respond to this success: Don't idolize the physical, but respond by emphasizing the importance of God in your life.  The secret to success is how one responds to it.