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Rabbi Boruch Sholem Abish Shabbos Hagadol - Preparations Galore In this week's Parshah of Achrei Mos we read of the Yom Kippur services in the Holy Temple. One of the first things done was the sequestering of the Kohen Gadol (high priest) for seven days. How seasonally timely, being that Pesach certainly is the season of advance work and preparation. Sometimes those who actually carry the burden of the preparing, be it cooking cleaning koshering or setting the table, feel under-appreciated or under-valued. Notwithstanding that preparing but not doing the mitzvah is missing the mark, all things being equal, the preparation aka Hachonah may actually be of more value than the Mitzvah itself. One has control during the preparation phase, more so than the mitzvah performance stage. While the situation may spiral out of control or simply become stressful during the actual mitzvah, one can do and redo the preparations, until it gets done well. We are told that during the Seder night a great holy impact descends on each and every Seder; however, how much we absorb and keep depends on how big our pockets are. (A parable can be said of a king who allowed someone into his treasure house to take as much as he could carry in his hands and pockets. Woe to the shlemazel who went unprepared.) How we prepare is individual to each person, man or women. Cooking, cleaning, wine or matzoh, or as we are enjoined; 30 days before Pesach one should begin studying the laws of Pesach. The leader of each Seder has both the responsibility and privilege of being able to instill into everyone at the Seder a belief and understanding of Hashem and by extension an appreciation of our Jewish heritage, to our children and grandchildren. Where else do we find merit in the preparation? Everywhere. Before the giving of the Torah, Hashem says Exodus 19 11; Be prepared for the third day. Sukkoth is called the first day because it is the first of keeping tabs on our sins after Yom Kippur, Why? Because we are busy preparing; the ethrog/Lulav, the sukkah and the holiday. The entire Simcha beis hashoeva, was done on the eve of the daily Sukkoth libations. The menorah in the temple was allowed to be lit even by a non-Kohen, yet only a Kohen was allowed to do the oil and wick preparations. And of course the Shabbat, where we are clearly told, Introduction to the Manna, Exodus 16 23: bake and cook for tomorrow. R Shimshon Pincus of blessed memory tells us that in America while keeping the Shabbat is firmly established, it is generally lacking in appreciating the Erev Shabbat. The preparations are not merely a means to an end; rather they have become a mitzvah unto itself. It is a respect for the Shabbat. We find in the Talmud many examples of Rabbis; even wealthy ones with an abundance of service help, who rolled up their sleeves and did the dirty work, cleaned cooked and wiped the cobwebs. All this was over and above the general kethubah obligation of honouring ones wife above ones own honour, by not letting her flounder. Maybe thats why this week is called Shabbos Hagadol, the great Shabbos, because we were commanded to tie a sheep to our bedpost in preparation for the Korban Pesach, this being the first time that we find a mitzvah in the preparation stage itself. Shabbat afternoon is called raava Draava alluding to the concept that this is when Hashem was planning/preparing to create the world, and then creation started the following eve of Sunday. Then the story of Rabbi Akiva being cruelly executed by the Romans for maintaining his Jewish faith. While they presumably paused to ask if he will abandon his faith, his students asked in astonishment; how do you have the strength and fortitude to withstand the barbarism? And he answered, all my life I have been preparing for this moment (by the daily shma- he mentally declared himself ready to abandon his life, rather than abandon his faith.), now that I am here, will I not follow through? So whats with all this preparation? Well, when one prepares for something, it removes it from a state of routine and lackadaisical interest and creates a desire and urgency, the entire mitzvah takes on a life. The prophets railed against those who perform Mitzvos by rote and habit. Imagine a groom (who has his sins forgiven on his wedding day) that avows come his wedding day he will pray the mother of all Minchas. The very heavens will shake! Yet when the time comes, can not put together two focused and undisturbed minutes. Why, because there was no preparation! Many coaches and players in professional games declare when the playoffs come, they will turn it on but then usually its too little too late. You gotta get into your game, not just wander on to the field or ice. Ask any athlete what it means; game-day. Lets take comfort in the efforts of our preparation, and excitement in the anticipation of the upcoming Pesach. May Hashem bless our efforts with a beautiful and inviting Seder table, where all feel welcome and inspired, and bring all family members closer to each other. Shabbat Shalom By; Bryan Abish. For comments / free subscription or to unsubscribe; bryan@securenet.net Subject; Dvar. J
Rabbi Binyomin Adler Shabbos Taam HaChaim Acharei Mos-Shabbos HaGadol 5774 (From the archives) Introduction In this weeks parashah, Acharei Mos, we read about the passing of Nadav and Avihu, the two elder sons of Aharon HaKohen. The Mishna Berura (O. C. 621:2 quotes the Zohar that states that one who cries upon hearing this passage in the Torah describing the deaths of Nadav and Avihu will be granted atonement for his sins and his children will not die in his lifetime. One must wonder what is so significant about the deaths of Nadav and Avihu that if one were to cry over their deaths thousands of years later, he will merit a reward. What is the significance of the Exodus narrative? In order to glean a proper understanding into this matter, let us take a closer look at the festival that is approaching, the festival of Pesach. On Pesach we commemorate our freedom from the Egyptian slavery. Yet, we do more than commemorate our liberation from servitude. We are instructed to relate to our children the entire story of our slavery to Pharaoh and the Egyptians and to relate the wondrous miracles that HaShem performed for us upon redeeming us from slavery and regarding the splitting of the Red Sea. Why is it incumbent upon us to relate this period in our history to our children more than any other period of our history? Shabbos HaGadol and sacrificing the Sheep The answer to this question can surprisingly be found in the idea of Shabbos HaGadol, the Great Shabbos that precedes Pesach. The Tur (O. C. 430) and other Rishonim write that the reason that the Shabbos that precedes Pesach is referred to as Shabbos HaGadol is because the Jewish People took the sheep, which were worshipped by the Egyptians, and they tied the sheep to the foot of their beds. This act was a demonstration by the Jewish People that they no longer feared the Egyptians and this act also expressed the Jewish Peoples rejection of the Egyptians idols. This explanation, however, requires understanding. What significance does this incident with the sheep have to us today? We do not reside in an idolatrous society, and even ideologies that can be associated with idolatry certainly do not resemble the worship of sheep. Why, then, do we commemorate this seemingly isolated event that occurred prior to the Exodus? The Curiosity of slaughtering the Egyptian Idol To gain a better understanding of our activities in Pesach, it is worthwhile to reflect on the Seder night, when we are engaged in stimulating the children to ask questions and be inspired by this awesome night. There are many approaches to piquing the childrens curiosity, and the common them is that the children should be excited and remain awake for a good portion of the Seder. Perhaps herein lays the solution to the puzzle. Prior to being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep, the Egyptian idol, and slaughter it. This instruction certainly must have piqued the curiosity of the Jewish People, as this command placed the Jewish Peoples lives in danger. Nonetheless, the Jewish People willingly took the sheep and subsequently slaughtered the sheep before the Egyptians eyes. Can we even imagine performing such an act? This would be equivalent to burning ones native countrys flag before its citizens. Are we prepared to act in such a manner if we were given this instruction from HaShem? In truth, however, twice daily we recite Shema where we accept upon ourselves to sacrifice our very lives for HaShem. Rabbi Ephraim Wachsman, Shlita, said that the entire theme of the Pesach Seder is Shema Yisroel, i.e. sanctifying HaShems Name. Thus, we are not merely relating to our children that we were enslaved to Pharaoh and HaShem liberated us from a bitter oppression. In essence, we are relating to our children that we must sacrifice our lives to serve HaShem, as this is what the Korban Pesach represents. The act of Nadav and Avihu was a sacrifice for HaShems Will We can now understand why this festival is referred to as Pesach. Rashi writes that Pesach means compassion or alternately, skipping over, a reference to HaShem skipping over the homes of the Jewish People and smiting the firstborn of the Egyptians. Yet, the sacrifice that the Jewish People offered prior to the Exodus is referred to as Pesach. Based on the premise that on this festival we are demonstrating our sacrificing of our lives to HaShem, we refer to the festival as Pesach reflects the Jewish People sacrificing their very lives to reject idolatry and embrace HaShems commandments. This idea is embodied in Shabbos HaGadol, the precursor to the festival of Pesach. We can now better understand why one who feels distressed over the deaths of Nadav and Avihu will merit atonement for his sins and that his children will not die in his lifetime. Despite the impropriety of entering the Holy of Holies without permission, Nadav and Avihu demonstrated a willingness to sacrifice their ":\D nu trcdk trcd ihc 3 lives for what they perceived was HaShems will. When one cries over their deaths, he is relating to the concept of sacrificing ones life for HaShem. This year Pesach, in addition to commemorating the miracles of the Exodus, HaShem should allow us to reflect on sacrificing our lives for His Great Name, and in that merit we should witness the Ultimate Redemption, with the arrival of Moshiach Tzidkeinu, speedily, in our days. Shabbos in the Zemiros Koh Echsof Composed by Rabbi Aharon of Karlin, one of the greatest figures in the earliest periods of Chassidus , hallow them with the Shabboss holiness which unites itself with Your Torah. The simple meaning of this passage is that the Tana Divei Eliyahu states that one should make Shabbos completely Torah, i.e. one should engage in Torah study as much as possible on Shabbos. Furthermore, the Zohar states that a Torah scholar is in the category of Shabbos, so we are asking that HaShem sanctify the righteous and the Torah Scholars with the holiness of Shabbos so even during the weekday they should bear the sanctity of the Holy Shabbos. Shabbos Stories Always Focus On The Positive The Chofetz Chaim began approaching him, when the innkeeper intercepted him. Dont even attempt to talk to him. That guy was a cantonist, conscripted into the czars army at age seven, and he was not let out until twenty-five years later. People have tried to change his ways, but hes stubborn. It seems he missed the stage of developing his manners or his Judaism. Unperturbed, the Chofetz Chaim pulled up a chair and said to him: Is it true that you were a cantonist, drafted into the czars army for 25 years? The cantonist grunted in affirmation. You must be such a holy individual! I cant imagine what it took for you to retain your Jewish identity. Countless times they must have beaten you for not converting to Christianity! You never even had a chance to study Torah and yet you held on! Youve been through the worst of conditions and yet you stayed strong! I wish I would have the merits you must have! I wish I could have your portion in the World to Come! By this time the hardened veteran was crying like a baby, and kissing the hand of the Chofetz Chaim. The Chofetz Chaim continued, There are just a few things you probably need to work on, but if you could improve in those areas, there would be no one like you! After this, the man who was previously never affected by the years of people rebuking him became a changed man. For years he remained a close student of the Chofetz Chaim, and truly lived up to his true potential. Just No Bread Sandwiches at My Seder No one could get Rabbi Levi Yitzchak of Berditchev angry. No matter what anyone did, he would always find something nice to say. He believed in treating all Jews kindly, no matter how much his patience was tested. Rabbi Levi Yitzchaks neighbor had a son who did not want to keep any of the mitzvos. One year, during the Seder, the family was about to make a sandwich of matzah and maror for koreich. To everyone's surprise, the boy pulled from his pocket two slices of bread and some meat, and made himself a sandwich. His father started to cry: How dare you bring bread to my Seder? But father, the boy answered, Im hungry after reading the Hagadah. What difference does it make if I eat bread or matzah? Im sure Rabbi Levi Yitzchak wouldnt mind. The father jumped up from the table and grabbed his son. Oh, wouldnt he? Lets go ask him. The whole family marched next door, the father leading the boy by the ear. Rabbi, the man said, even you would not tolerate what my son just did. He ate bread at our Seder. I have four sons, rabbi, and I dont have to tell you which one he is. Everyone in the room was shocked; everyone, that is, except for Rabbi Levi Yitzchak. He smiled at the boy and asked if it was true. Certainly, Rabbi, the boy said. I was hungry so I made myself a sandwich. Dont you know that on Pesach Jews dont eat bread? Rabbi Levi Yitzchak continued. Well, Rabbi, the boy answered, to be totally honest, I dont really believe in all this. What difference could it possibly make if I eat bread or matzah? The entire room was silent. Only the boys mother could be heard sobbing in the doorway. Please come here, Rabbi Levi Yitzchak called to the boy. The boy walked slowly, afraid that this time he had gone too far. As he approached the table, the rabbi hugged him. Such a fine boy, he said to the father, and so honest too, he added to the mother. Hes ready to admit what he did and hes acting according to his beliefs. Such a fine, honest boy must sit with me at my Seder. I have so much to learn from him! Just one thing though. The rabbi turned to the boy and said, Therell be no sandwiches at the Seder table - unless you make them with matzah. Through the Eyes of a Gadol [This story was related by Rabbi Label Lam] A few years back, my wife and I had the pleasure to spend Shabbos at a hotel with Rabbi Pesach Krohn. He told over the following story. A young man from Midwest was married for a good number of years without the blessing of children. One year his wife was expecting and she gave birth prematurely. The child weighed only a few pounds and remained hospitalized in Neo Natal Intensive Care Unit. After a period of time the child was strong and healthy enough to be sent home. They made a Bris and named the boy Yaakov. Now with his son at home, the father of the boy didnt forget the tireless effort of the nurses that cared day and night for his child. He wanted to express his gratitude somehow. He did something seemingly unusual. He called his Rosh HaYeshiva his spiritual mentor Rabbi Elya Svei in Philadelphia and asked him what he thought would be appropriate as a thank you gift. Should he get flowers, candy, or balloons etc.? The Rabbis answer was at first surprising. He told him to get them nothing. Misunderstanding, the young man reiterated his reason. He only wished to express his gratitude to those who had benefited his child so much. The Rosh HaYeshiva had, of course, understood that. He asked, What reward did HaShem give to the Hebrew midwives, Shifra and Puah (Alias Yocheved and Miriam) for risking their lives to care for the Jewish infants in defiance of Pharaoh? Everyone thinks, That He made for them houses, that is, family dynasties, but thats not what the verse says. It states, G-d benefited the midwives- and the people increased and became very strong. This was their benefit that they saw the work of their hands prosper before them. Rabbi Svei advised that he should rather bring the child back to visit the hospital staff each year on his birthday and offer personal thanks. Thats what he did. Year after year he paraded little Yaakov before the nurses and to thank them again and again. Before his 13th birthday and for the occasion of his Bar Mitzvah young Yaakov and his father delivered a Bar Mitzvah invitation personally to the hospital. Soon afterward, they received a reply. The head of nursing writes, and I paraphrase what Rabbi Krohn read verbatim from the text of the letter. Congratulations on your family milestone. We wanted to let you know how much your visits have meant to us over the years. We work in a high risk setting never knowing if things will turn out alright. Even after a child leaves our care we have little or no idea whatever became of our efforts. I was not even at the hospital when your Yaakov was treated here but you should know that when we train for this difficult and often thankless task your son has become the poster child of whats possible. We mention again and again that the infant that you are currently caring for may turn out like Yaakov. Then she adds as a postscript, Many people send us flowers, balloons, and candies. The flowers eventually wilt, the balloons deflate, and the candies are eaten up but the gift that you have given us has been proven valuable beyond comparison. Take note how a Gadol- a Great Torah Scholar learns Chumash with such depth and practicality. How wise it is to follow their priceless advice. (www.Torah.org) Shabbos in Halacha The Scope of Borer V. Activities that are not deemed to be borer at all The following activities are not deemed to be acts of sorting, and can at times be helpful in separating mixtures while avoiding any transgression of Borer. D.Filtering Liquids to Remove Minor Impurities We have learned previously that filtering liquids to remove the impurities is a form of Borer. However, this is only true if the impurities diminish the drinkability of the liquid. One can filter a liquid that one can drink in spite of its impurities, even if one filters the liquid to obtain a more purified state. The reason for this permit is that given that the impurities do not diminish the drinkability of the liquid, they are deemed to be a part of the liquid itself and they are not considered separate species. Therefore, their removal is not deemed to be an act of Borer. For this reason one is permitted to use a specialized filter on the kitchen water tap, unless the water is actually impure. Nonetheless, a finicky individual who is bothered by even minor impurities cannot filter out these impurities on Shabbos, as for such an individual this is considered an act of Borer. Similarly, another person is also forbidden from filtering liquids on behalf of the finicky individual, New Stories - Acharei Mos-Shabbos HaGadol 5774 Our Legacy Passed Along A Passover letter to my child. by Rabbi Ahron Lopiansky My dear child, It is now a quiet moment late at night. After an exhausting day of Passover cleaning, you have sunk into the sweetest of sleeps, and I am sitting here with a pile of haggadas, preparing for Seder night. Somehow the words never come out the way I want them to, and the Seder evening is always unpredictable. But so many thoughts and feelings are welling up in my mind and I want to share them with you. These are the words I mean to say at the Seder. When you will see me at the Seder dressed in a kittel, the same plain white garment worn on Yom Kippur, your first question will be, Why are you dressed like this? Because it is Yom Kippur, a day of reckoning. You see, each one of us has a double role. First and foremost we are human beings, creatures in the image of God, and on Yom Kippur we are examined if indeed we are worthy of that title. But we are also components of Klal Yisrael, the Jewish People, links in a chain that started over 3,000 years ago and will make it to the finish line of the end of times. It is a relay race where a torch is passed on through all the ages, and it is our charge, to take it from the one before and pass it on to the one after. Tonight we are being judged as to how well we have received our tradition and how well we are passing it on. It is now 3,300 years since we received that freedom in Egypt. If we imagine the average age of having a child to be about 25 years of age, there are four generations each century. That means there is a total of 132 people stretching from our forefathers in Egypt to us today. 132 people had to pass on this heritage flawlessly, with a devotion and single- mindedness that could not falter. Who were these 133 fathers of mine? One had been in the Nazi death camps; one had been whipped unconscious by Cossacks. One had children stolen by the Czar, and one was the laughing stock of his enlightened brethren. One lived in a basement in Warsaw with many days passing with no food to his mouth; the other ran a stupendous mansion in France. One had been burned at stake for refusing to believe in the divinity of a flesh and blood, and one had been frozen to 4 ":\D nu trcdk trcd ihc death in Siberia for continuing to believe in the divinity of the Eternal God. One had been hounded by a mob for living in Europe rather than Palestine, and one had been blown up by Palestinians for not living in Europe. One had been a genius who could not enter medical school because he was not Christian, and one was fed to the lions by the Romans 132 fathers, each with his own story. Each with his own test of faith. And each with one overriding and burning desire: that this legacy be passed unscathed to me. And one request of me: that I pass this on to you, my sweet child. What is this treasure that they have given their lives for? What is in this precious packet that 132 generations have given up everything for? It is a great secret: That man is capable of being a lot more than an intelligent primate. That the truth of an Almighty God does not depend on public approval, and no matter how many people jeer at you, truth never changes. That the quality of life is not measured by goods but by the good. That one can be powerfully hungry, and yet one can forgo eating if it is not kosher. That a penny that is not mine is not mine, no matter the temptation or rationalization. That family bonding is a lot more than birthday parties; it is a commitment of loyalty that does not buckle in a moment of craving or lust. And so much more. This is our precious secret, and it is our charge to live it and to become a shining display of This is what it means to live with God. 132 people have sat Seder night after Seder night, year after year, and with every fiber of their heart and soul have made sure that this treasure would become mine and yours. Doubters have risen who are busy sifting the sands of the Sinai trying to find some dried out bones as residues of my great great grandfather. They are looking in the wrong place. The residue is in the soul of every one of these 132 grandfathers whose entirety of life was wrapped up in the preservation of this memory and treasure. It is unthinkable that a message borne with such fervor and intensity, against such challenges and odds, is the result of a vague legend or the fantasy of an idle mind. I am the 133rd person in this holy chain. At times I doubt if I am passing it on well enough. I try hard, but it is hard not to quiver when you are on the vertical shoulders of 132 people, begging you not to disappoint them by toppling everyone with you swaying in the wind. My dear child, may God grant us many long and happy years together. But one day, in the distant future, Ill be dressed in a kittel again as they prepare me for my burial. Try to remember that this is the treasure that I have passed on to you. And then it will be your turn, you will be the 134th with the sacred duty to pass on our legacy to number 135. (www.aish.com) Naturally! (Not) Rabbi Eliyahu Hoffman writes: Last night, I had the privilege of attending the hesped (eulogy) of HaRav HaGaon R Moshe Halberstam ztl, held in the famous Bobov shteibel on Rechov Chaggai in Jerusalem. For many years, the Bobov shteibel had the distinct honor of hosting Rav Halberstam every day for mincha/maariv; this was why it was likewise deemed an appropriate venue for his eulogy. There were many great speakers, including Rav Yaakov Yisrael Meisels, shlita, Rav of Kiryas Bobov in Bat Yam and son-in-law of the previous- previous Rebbe ztl, and Rav Salant, shlita, who gives a derasha in the shteibel every week during shalosh seudos. The last hesped, delivered by R Moshes grandson, stands out in my mind. He asked the following question: The Gemara (Eiruvin 54b) tells the famous story of Rav Preida, who, in a monumentally selfless act of dedication, would review each Mishna with an especially weak student 400 times! Only after 400 times would this student fully grasp the material, and Rav Preida would not allow him to settle for anything less. Once, in the middle of their studies, there was a knock on the door. It seems Rav Preidas presence was requested at an urgent community gathering. He politely told them that he was presently in the middle of learning, and that he would come as soon as he finished reviewing the material with his student (little did they know what that meant!). Painstakingly, they continued to review the material 400 times, each time going over it as if it was the first. After the 400th time, Rav Preida, as he always would, asked his student to repeat it to him. This time, however, he couldnt. Try as he might, he stuttered and stumbled and just could not get things straightened out. My dear student, said Rav Preida patiently, normally, after 400 times, you grasp the Mishna with great clarity. Yet now, even after we have gone over it 400 times, you still stumble. What was different this time that you remain unclear? Rebbe, the student said, from the time that they came knocking on the door to call you, I could no longer concentrate. I kept thinking, Soon Rav Preida will go soon he will leave. Fine, said Rav Preida, I am here. I am not going anywhere until we are finished. Try and concentrate, and lets start again He proceeded to teach him the Mishna another 400 times! The second time around, he got it straight. At that time, the Gemara concludes, a heavenly voice rang out: Rav Preida, take your pick: Either to live 400 years, or that you and your entire generation will receive eternal bliss in the World to Come (in the merit of your great dedication)! I choose, said Rav Preida, the World to Come for me and my entire generation. Said HaShem to the angels, Give him both!! An exceptional story, and an exceptional reward. But in another place, he asked, the Gemara credits Rav Preidas longevity to something else entirely. Rav Preidas students once asked him: Rebbe, what did you do that you merited to live so long? (Apparently they never heard of this story.) His answer: I was always the first person to arrive in Beis Ha-midrash in the morning. (Megillah 28a) Now even if they had never heard the story, he certainly hadnt forgotten it. So why did he give them a different answer? R Moshes grandson answered brilliantly: There are people who by nature are not particular about how they spend their time. For such a person, if he were to, say, spend three hours in the hospital visiting a lonely old man, it would be a great mitzvah, no doubt, but no great surprise. He may on other occasions spend three hours shmuesing with some friends about matters of no great significance. Perhaps, as a result, hell sleep in, and catch a super- late minyan. This is not to diminish the mitzvah that he did. But for him, giving away even big chunks of time is something that comes naturally. But what if a person who is highly scheduled and never wastes even a minute were to spend the same three hours keeping the old man companynow that would be something to talk about! The fact that Rav Preida was willing to give huge amounts of his precious time to study with his student was in itself a remarkable feat. But taken in the context of Rav Preidas naturethis was the same Rav Preida who never wasted a moment, never slept in, and was always the first person to open the beis ha-midrash in the morningit is truly astonishing! R Moshe, his grandfather, he said, was the same way. For eight hours a day, he would see people, answer their questions, offer them advice (daas Torah), and help them work out their problems. As Rav Meisels said, all over the world, old and young, rabbanim and laymenwhomever you asked would tell you, R MosheIm very close with him! And they all were. He gave endlessly of his time and energy to help others, always with a smile, and never asked for anything in return. Yet by nature, R Moshe was a very scheduled person. For many years, he would take a nap each afternoonfor exactly 13 minutesno more, no less. In fact, after his death, when they were looking through some of his writings that he wrote when he was younger, it became apparent that his extreme generosity and ever-present smile didnt come naturally. Many times he had written in his personal diary, Today I spoke to so-and-so impatientlyI have to work on that! Yehi zichro baruch. The generosity of Rabbi Chaim of Sanz ztl, the holy Sanzer Rav, author of Divrei Chaim, is legendary. R Chaim, it is said, would never retire at night until he had completely emptied his pockets; every last penny was distributed to the poor and destitute. Once, it is told, a distinguished scholar approached R Chaim with a personal problem. He had, with G-ds help, succeeded in procuring a suitable match for his daughter. But now he was in desperate need of funds for the wedding, dowry, and other expenses. R Chaim gave him generously, but the man was still short a substantial amount. You know what, R Chaim said, in the city of Dinov lives a tzaddikR David. He is also well-to-do. Let me write you a letter. Take it to him, and hopefully he will give you a worthy sum. The man took the letter, and set off to Dinov. There, he met R David, son of the renowned tzaddik R Hirsch Meilech of Dinov ztl, author of Bnei Yisasschar. He gave him the letter. R David, who deeply respected R Chaim, gave the man generously. Along the way, he succeeded in collecting additional funds, and by the time he returned to Sanz, he was satisfied that he would be able to wed his daughter with honor and respect. He returned to the Rav to thank him for his help. Tell me, said R Chaim, How did you do in Dinov? How much did R David give you? The man told him. Really?! exclaimed R Chaim, I would have thought he might have given you more generously! Somehow, the Sanzer Ravs words were eventually repeated to R David. Needless to say, he was hurt by the criticism. The Torah says (in this weeks parsha, Kedoshim, 19:17): Do not hate your brother with your heart, R David said. I interpret this as follows: One should never be judgmental of others on the basis of ones own good heart! Everyone has areas in which they excel. Is it my fault that I was not blessed with the generous heart of the Divrei Chaim?! R Davids rebuttal made its way back to the Divrei Chaim. Its a wondrous interpretation, R Chaim remarked, however in my case, its simply not true. I am not at all generous by nature. To the contrary, I was always very stingy, and had a very hard time parting with my money. Its something I grappled with for many years, until I completely overcame my lack of generosity. All the same, R Davids point is well taken. We are often naturally attracted to areas in which we naturally excel. Of course, its only right to use our G-d given gifts to serve HaShem in ways that others perhaps cant. But true greatness is not defined only by what is achieved in the end, but by the hurdles we had to overcome to get there. (www.Torah.org) ":\D nu trcdk trcd ihc 5 Have a wonderful Shabbos, a splendid Yom Tov and a Chag Kosher Visameach Prepared by Rabbi Binyomin Adler. For sponsorships please call 248-506-0363 To subscribe weekly by email, please email ShabbosTaamHachaim@gmail.com View Shabbos: Taam HaChaim and other Divrei Torah on www.doreishtov.wordpress.com
Rabbi Yitzchok Adlerstein Beeros Mixed Intentions(1) Any man from the Bnei Yisrael who will slaughter an ox, a sheep, or a goat in the camp, or who will slaughter it outside the camp, and he has not brought it to the entrance of the Ohel Moed to bring it as an offering to Hashem before the Mishkan Hashem Beer Mayim Chaim - In a well-known attempt to resolve the a contradiction between passages, Tosafos(2) develop a three-tiered system in regard to intention in the performance of mitzvos. When a person serves Hashem with the sole intent of pleasing His Creator, he is considered as a child to his Parent.(3) Should he study Torah and perform mitzvos not for the sake of His Creator, he is regarded not as a child, but as a servant. Although his service is far from perfect, he can still be regarded at least as a servant. In performing for the ulterior motive of gaining Divine reward and escaping the punishment of Heaven, he seems to be not serving Hashem at all. Seeking reward and escaping punishment is really an exercise in self-service! His point of reference is not G-d, but his own well-being and comfort. Nonetheless, Hashem does not take such a jaundiced view of this persons Torah and mitzvos. Although self-serving, what animates him is the firm belief that Hashem exists, makes demands upon us, and reliably rewards those who act according to His dictates. This emunah is significant. It sufficed to win freedom for our ancestors from Egyptian slavery,(4) and suffices for us to win freedom from our own yetzer hora. It is a wonderful beginning, and can propel a person to the next level up, in which he serves Hashem entirely for His sake. It is enough for a person to be considered at least a servant, even if not a loving child. On the other hand, a person can outwardly serve Hashem without any positive intent at all. One who learns and serves to gain public acclaim or project his self-importance does not really serve Hashem at all. He believes that his success is not a matter of Divine approval or disapproval, so much as a function of his own efforts. He thus lacks the positive aspects of even the person who serves Hashem for the purpose of receiving reward from the outstretched Hand from Above. He is far less than a servant. All of this is alluded to in our pesukim. Any man from the Bnei Yisrael who will slaughter an ox, a sheep, or a goat in the camp and he has not brought it before the Mishkan Hashem The Torah speaks of a person who involves himself in Torah and mitzvos but fails to take them to the innermost place close to Hashem, i.e. he does not perform them on the highest level, which is to act for the sake of Heaven, and for no other reason. Such a person conceivably acts for one of two reasons: Who will slaughter in the camp, or who will slaughter it outside the camp. On the one hand, he might act in expectation of some Divine reward. This is far from perfect, and in a sense enhances the power of evil, since it operates for a cause that is removed from Hashems plan. Nonetheless, he should still be seen as acting within the camp, rather than outside of it, for two reasons. Firstly, he is correct in his conviction that Hashem is the Master of all good phenomena, and holds the future of all things in His hands. Asserting the truth of this is important and meritorious. Secondly, the very fact that his frame of reference is HKBH even if focusing on His ability to offer rich rewards means that he operates within the same camp as Hashem. Therefore, from the not lishmah will ultimately grow the lishmah. On the other hand, the protagonist of our parshah might act in a way that should be labeled as outside the camp. He might act merely to enhance his pride or his image. Worse yet, he might act just to be able to be disputatious with others. All of these place him outside the general frame of reference of Hashems Will. He is considered outside the camp of kedushah. The Torah continues with references to both of these contingencies. To bring it as an offering to Hashem before the mishkan Hashem. In other words, he may be within range of Hashem, but fail to make his actions the perfect offering to Him, which can only be done when acting completely for the sake of pleasing Him. Or, he may fail to bring it to the mishkan Hashem altogether, by substituting the cause of his own ego over any connection to G-dliness. What is the fate of the person who fails to act with the proper motivation? Not only is his offering not a genuine offering, but at times he shares in the responsibility for some much greater evil. He has shed blood, and that man shall be cut off from the midst of his people.(5) Other people are attracted, in a perverse manner, to his imperfection. Those people sometimes go further in their failings, and commit serious transgressions, standing to a certain extent on his shoulders. He can therefore bears some responsibility at times, for crimes as serious as bloodshed. 1. Based on Beer Mayim Chaim, Vayikra 17:3-4 2. Taanis 7A 3. Bava Basra 10A 4. Yalkut Shimoni 240 5. End of Vayikra 17:4 Rabbi Oizer Alport Parsha Potpourri Parshas Acharei Mos / Pesach Vol. 9, Issue 29 Attached is a 6-page expanded issue of Parsha Potpourri covering both Parshas Acharei Mos and Pesach. This weeks issue of Parsha Potpourri has been dedicated l'iluy nishmas Cheina Rochel bas Shmuel z"l and Avigayil bas Yaakov Kalman HaKohen z"l; and l'iluy nishmas Hachover Avrohom Meir ben Simcha Bunim z"l, whose yahrtzeit is on Monday (14 Nissan). Please have them in mind when reading and discussing this issue, and the Torah that is learned should be a merit for them and their entire families. At this point 3 of the 4 remaining issues in Sefer Vayikra are lacking sponsors. Each issue of Parsha Potpourri requires a tremendous amount of work, and sponsorships are greatly appreciated. For more information about dedications, which are $50 per issue, please send me an email. In this ninth cycle of Parsha Potpourri, I would like to work to increase readership and circulation in the upcoming year, as there are thousands of Jews who could be enjoying and benefiting from each issue. I would like to ask each of you to please forward Parsha Potpourri to anybody who you think would enjoy it and encourage them to subscribe, and thanks to those of you who have already done so. Additionally, if you are able to print out 5-10 copies of Parsha Potpourri and bring them to your shul to share with others, it would be greatly appreciated. Wishing you all a Good Shabbos and a Chag kosher v'sameach, and I hope that you enjoy the Divrei Torah and Points to Ponder! " " " " "" ) 16:3 ( The Vilna Gaon quotes a fascinating Medrash (Vayikra Rabbah 21:7) which teaches that although all future Kohanim Gedolim were only permitted to enter the Kodesh Kodashim on Yom Kippur, Aharon was allowed to enter whenever he wanted throughout the year as long as he performed the service of Yom Kippur. This amazing fact provides the key to resolve many difficulties regarding the section in the Torah that describes the Yom Kippur service. The Vilna Gaon points out that the entire portion dealing with the Yom Kippur service repeatedly refers to Aharon and not more generally to the Kohen Gadol as one might have expected. Also, it concludes (16:34) by teaching that this service shall be a decree for the rest of the Jews once annually. In light of the Medrash, we now understand that Aharons performance of this service was unrestricted, whereas for future generations it was indeed limited to once per year. This Medrash also explains why the Gemora in Yoma (71a) teaches that the entire service should be performed in the order it is written in the Torah except for one verse (Rashi 16:23) which isnt written in its proper place. The Gemoras proof is that if the service was done in the order that it is written, the Kohen Gadol would only have to immerse himself in a mikvah 3 times, which contradicts the Gemora in Yoma (30a) which teaches that he must do so 5 times. However, if we recognize that this section is addressing Aharons service on any day of the year that he chooses when there is no obligation to immerse 5 times we can understand that for Aharon, this verse is written in its appropriate place. In light of this Medrash, the Chayei Adam adds that we may also understand why with respect to all other sacrifices, the Torah writes first the date and then details the appropriate sacrifice. In our parsha, the date of Yom Kippur isnt mentioned until the end (16:29) because for Aharon these sacrifices werent limited to Yom Kippur. We may similarly explain another difficulty. At the end of this section, the Torah concludes (16:34) that Aharon did just as Hashem commanded him. Rashi, troubled by the fact that he was unable to do so since it wasnt yet Yom Kippur, explains that Aharon performed the service when Yom Kippur arrived. However, according the Medrash, we may suggest that Aharon immediately entered and performed the Yom Kippur service, as only he was permitted to do, with great alacrity. The Gemora in Gittin (60a) teaches that there are eight portions of the Torah that were taught on the day that the Mishkan was erected, one of which is Acharei Mos. Rashi is bothered by the fact that all of the other portions were immediately relevant and needed to be taught at that point, but the details of the Yom Kippur service seemingly werent applicable for six more months. Rav Yaakov Kamenetzky notes that according to the Medrash, we understand that it was relevant at that time, as Aharon was able to immediately enter the Kodesh Kodashim to perform the Yom Kippur service. Finally, the Gemora in Yoma (53b) derives from 16:13 that if the Kohen Gadol leaves out one of the ingredients of the incense or if he doesnt cause the incense to create smoke, he is liable to the death penalty at the hands of Heaven. The Shaagas Aryeh (71) questions why there is a need to derive this point from a verse discussing the Yom Kippur service, when we could alternatively learn it from the more general principle that because the Kohen Gadol made a forbidden fire on Yom Kippur (since it wasnt for the sake of doing the mitzvah properly), he is liable to the even more severe penalty of kares (spiritual excision). Citing the Medrash, the Steipler answers that this derivation is necessary with respect to Aharon, who was permitted to perform this service on days of the year when making a fire would otherwise be permitted, but improperly offering the incense in the Holy of Holies is not. ' ) 16:30 ( The Gemora in Kesuvos (103b) relates that when Rebbi Rav Yehuda HaNasi passed away, a piece of paper fell from Heaven. On the paper was written that all who were present at the time of his death would merit a share in the World to Come. Although Rebbis level of holiness and spirituality was tremendous, why dont we find similar episodes in conjunction with the deaths of other righteous individuals? Rav Yitzchok Elchonon Spektor answers that the Gemora in Yoma (85b) records a dispute between Rebbi and the other Sages with respect to the 6 ":\D nu trcdk trcd ihc atonement effected by Yom Kippur. The Sages maintain that Yom Kippur is only effective together with confession and repentance for ones misdeeds, but Rebbi maintains that the Holiness of the day intrinsically causes atonement and forgiveness for all. It is also known that the death of the righteous is compared to Yom Kippur in its ability to effect atonement (Gur Aryeh Bamidbar 20:1). Although the law is decided in accordance with the majority of the Sages, in deference to the honor of Rebbi his death was treated in accordance with his opinion, and all who were present received forgiveness, even if they didnt repent.
Shortly after beginning the Maggid portion of the Seder, one or more of the children asks the Mah Nishtanah, a series of four questions highlighting atypical actions that we perform during the Seder. The Abarbanel points out that there are several other unusual features of the Seder that are not mentioned. For example, why dont we ask about the fact that at every other Shabbos and Yom Tov meal, we begin eating immediately after Kiddush, while at the Seder there is a lengthy delay? Why dont we also inquire about the four cups of wine, which we are unaccustomed to drink on other occasions, or about the saying of Hallel, which is not a part of any other meal and is not normally recited outside of the synagogue? The Abarbanel explains that change can occur in one of three ways: Something can be added, something can be removed, or something can be switched. The first three questions that we ask at the Seder correspond to each of these categories. We begin by asking why on other nights we eat both chometz and matzah, but tonight we take away the chometz and eat only matzah. Next, we ask why on all other nights we consume other types of vegetables, but tonight we switch and eat maror instead. We then ask why on other nights we are unaccustomed to dip even once, yet tonight we add and dip not once, but twice. Each of these first three questions focuses on a change in the meal, while the final question deals with a change in the attendees, namely that on other nights we do not recline while eating, but tonight we do so as a sign of our freedom. In other words, the Abarbanel says that we are not attempting to create an exhaustive and all-encompassing list of every abnormal component of the Seder, but rather to give one example of each type of change that we are experiencing. Rav Eliezer Ashkenazi takes this concept one step further and suggests that the Abarbanels explanation can help us understand that the four questions correspond to the four sons. The wise son is satisfied with his lot, so he questions the need to add to it by dipping twice when he is normally quite content without dipping even once. On the other hand, the wicked son is never happy with what he has and always desires more, so he focuses his query on the obligation to take something away, as he asks why we must relinquish the chometz that we are permitted to enjoy throughout the year? The simple son is unsophisticated and is only capable of inquiring about a switch from that which he is accustomed to, namely why we replace the traditional vegetables with maror. The last son does not even know how to ask a question. The proof of this is that he observes the numerous changes that we make at the Seder, not only to the meal, but also to our bodies when we recline, yet none of them inspires him to ask for an explanation, thereby demonstrating that he is incapable of asking a question. : , , ,
The Haggadah teaches that the Torah addresses four different types of children and instructs us how to educate each of them about the Exodus from Egypt. Specifically, we say that the Torah discusses four sons: one who is wise, one who is wicked, one who is simple, and one who does not know how to ask a question. Rav Nissan Alpert questions why the Haggadah repeats the word (one) for each son, instead of more concisely stating : , , , . Rav Alpert explains that although it appears that we are talking about four different children, in reality we are actually speaking about one child who has four different facets to him. He suggests that this is alluded to by the fact that the numerical value of the word (13) multiplied by 4 (for the four times that this word is repeated) yields 52, which is the numerical value of the word (son), hinting to the fact that each child is comprised of four different parts. How can one person contain within him such disparate and even contradictory elements? The answer is that children are still in their formative years and have not yet become established in their identities. Although they have many strengths and talents, they also have deficiencies. Our job as parents is to take each child, with his four different components, and raise him in a manner that will transform his latent potential into future success and accomplishments. Where does the Seder fit into this process? In advising us how to educate our children, the Torah commands (Shemos 13:8) - literally, you should say to your son on that day (Pesach). However, the Avnei Nezer points out that the Targum renders the word into Aramaic as , which means to show. In other words, the Targum is telling us that the ideal form of talking to our children is not through words, but through actions. We must certainly speak to our children and instruct them how to behave, but that in and of itself is insufficient. We must additionally show our children through our decisions and our actions that we practice what we preach, just as the Haggadah specifies that the mitzvah of recounting the Exodus from Egypt can only be performed at the time when you have matzah and maror placed before you as this enables our children to see that we dont just discuss the mitzvos in an abstract philosophical sense, but that we actually perform them as well. ) 7:17 ( After tempting Chava to eat from the forbidden Tree of Knowledge, the serpent was cursed that it would travel on its stomach and eat dust all the days of its life (Bereishis 3:14). In what way does this represent a punishment, as other animals must spend days hunting for prey while the snakes diet dust can be found wherever it travels? The Kotzker Rebbe explains that this point is precisely the curse. Other animals are dependent on Hashem to help them find food to eat. The snake, on the other hand, slithers horizontally across the earth. It never goes hungry, never looks upward, and is totally cut off from a relationship with Hashem, and therein lies the greatest curse imaginable. Rashi writes that the first plague (blood) was directed against the Nile River, which was deified by the Egyptians due to the fact that it never rained in Egypt and their only source of water was the rising Nile. Rav Shimshon Pinkus symbolically explains that just like the serpent, the Egyptians were a totally natural people. Because it never rained in their country, they never had to look skyward to see what the clouds foretold. As a result, their hearts never gazed toward the Heavens, which effectively cut them off from perceiving any dependence on or relationship with the Almighty. Everything which occurred in their lives could be explained scientifically and deceptively appeared to be completely natural. In light of this, the Exodus from Egypt wasnt merely a physical redemption from agonizing enslavement, but also represented a deeper philosophical departure. The book of Exodus, then, is the story of exchanging a worldview devoid of spirituality, through which everything is understood and explained according to science and nature, for one in which we confidently declare that Hashem runs every aspect of the universe and of our daily lives, and we are proud to be His chosen people. ' ) 8:18 ( During his travels, Rav Yisroel Salanter once entered an inn at which he had stayed several times previously. Rav Yisroel noticed that the innkeeper had significantly deteriorated in his level of religious observance since his most recent visit. The innkeeper explained that the change was due to an atheist who had recently lodged there. The guest spent several days sharing his philosophy about the lack of a Divine system of reward and punishment. Finally, to prove his case, he took out a sandwich filled with non-kosher meat. He announced that if hes wrong, he should choke on the sandwich and die an agonizing death. The atheist proceeded to consume the entire sandwich with no apparent consequences. Ever since, the innkeepers religious belief and observance had slowly weakened. Rav Yisroel didnt respond to the story. He chose to wait for the right opportunity, which wasnt long in coming. Later that day, the innkeepers young daughter returned home from school. She was glowing and excited about receiving her diploma, with especially good marks in the areas of singing and mathematics. Rav Yisroel asked her to sing for him so that he could judge her talents for himself, but she grew bashful and refused. He went to inform the innkeeper that his brazen daughter refused to sing for their respected guest. The innkeeper summoned his daughter and demanded an explanation. She told him that the entire purpose of her diploma was to prove her talent once and for all. She argued that it was in fact their guest who was being unreasonable in demanding that she perform according to his whims just because he refused to believe her established record. Hearing this, Rav Yisroel told the innkeeper that two of the great early commentators the Sefer HaChinuch (Mitzvah 21) and Ramban (Exodus 13:16) explain that the reason the Torah contains so many mitzvos as a remembrance of the Exodus from Egypt is because it was in Egypt that Hashem proved His power and providence through the numerous miracles he performed for the Jewish people once and for all. Rav Yisroel concluded by pointing out that just as the innkeepers daughter rightfully refused to lower herself and perform on demand for whomever may doubt her diploma, so too Hashem already established Himself for all time through the events of the Exodus and has no further need to prove Himself to every doubter who comes along throughout the generations. Now that we understand the significance of the events which are detailed in these Torah portions, we can appreciate why the Chiddushei HaRim suggests that they be analyzed as comprehensively as yeshiva students study a page of the Gemora with its commentaries. The Chofetz Chaim, wanting to make the events recorded in these portions come alive, actually pictured them occurring in front of his very eyes. These images were so realistic that as he reviewed our portion, which contains the first seven of the ten plagues, he literally laughed out loud as he envisioned the suffering being meted out to Pharaoh and the Egyptians in the middle of his study. ":\D nu trcdk trcd ihc 7 Parsha Points to Ponder (and sources which discuss them): 1) How is it possible that a healthy person ate on Yom Kippur a quantity of edible food larger than the size of a large date in a normal manner and in less than two minutes, and yet he is exempt from punishment for eating on Yom Kippur (16:29)? (Shulchan Aruch Orach Chaim 612:6) 2) How is it possible that somebody became Biblically impure and was able to become pure without having to wait for sunset? (Ibn Ezra and Ayeles HaShachar 16:26) 3) Almost all of the forbidden relationships are bi-directional, in that they apply both to older generations and to younger generations. For example, just as one is prohibited to have relations with his mother or mother-in- law, he is also forbidden to have relations with his daughter or daughter- in-law. One notable exception is that a person is forbidden to have relations with his aunt (18:12-14), yet it is permissible to marry ones niece. Why is this prohibition different than all of the others in this regard? (Peirush HaRosh, Seforno 18:6) 4) How is it possible that a person has a perfectly kosher bottle of red wine available at the Seder, yet ideally he should refrain from drinking it? (Mishnah Berurah 175:2) 5) At the end of the Seder, in the section called , we sing next year in Jerusalem. This is one of two times that we express this sentiment, the other being at the end of Yom Kippur. What is unique about these two occasions that specifically motivates us to pray that next year we should be celebrating in Jerusalem, more than on any of the other Yomim Tovim? 6) Is a person obligated to own the matzah that he eats to fulfill his obligation at the Seder (Shemos 12:15), and if so, if he is a guest, is he required to perform an action to acquire the matzah that he will eat? (Sfas Emes Sukkah 35a, Imrei Binah Hilchos Pesach 24, Mishnah Berurah 454:15. Shut Btzeil HaChochmah 4:172, Shut Tzitz Eliezer 2:37 and 13:15, Moadim UZmanim 3:266, Shut Mishneh Halachos 8:191, Piskei Teshuvos 454:2) 7) Although Hashem commanded Moshe (14:16) to lift up his staff and stretch out his arm over the Red Sea in order to split it for the Jewish people, the Torah relates (14:21) only that he stretched out his hand over the sea in order to do so. Did he also raise his staff as he was commanded, and if so, why is no mention made of it in the Torah, and if not, why did he deviate from Hashems instructions? (Targum Yonason ben Uziel 2:21 14:21, Shemos Rabbah 21:9, Rashi 17:5, Rosh, Rabbeinu Bechaye, Tur HeAruch, Kli Yakar, HaEmek Davar, Ayeles HaShachar) 8) How were Miriam and the women allowed to sing the Shiras HaYam (15:21) when the law is (Even HaEzer 21:1) that a man is forbidden to hear a woman outside of his immediate family singing? (Peninim MiShulchan HaGra, Tiferes Yonason, Nachal Kedumim) Answers to Points to Ponder: 1) The Shulchan Aruch rules that if a person eats food at the beginning of Yom Kippur, when he is still so full from the meal that he ate before the fast began that he finds the food loathsome and has no benefit from it, he is exempt from punishment. 2) Although a living animal is ritually pure, the Torah decrees that the man who is in charge of transporting the goat to Azazel on Yom Kippur becomes ritually impure as soon as he exits the walls of Jerusalem. After completing his mission, the Torah requires him to immerse both his clothing and himself in a mikvah, at which point he may reenter the Jewish camp. The Ibn Ezra comments that the immersion alone suffices to render him pure and he is not required to wait until sundown. Rav Aharon Leib Shteinman notes that this is quite unusual, as it is the only case of a person who is Biblically impure yet is able to become pure even before sunset. 3) The Seforno maintains that the Torah prohibits relations between close relatives, both going directly up the family tree (such as one's parents and grandparents) and going down (one's children and grandchildren). Additionally, marriage to any relative who is one step removed from this line is also forbidden. These lines are determined in relation to the man, and for this purpose, a woman has the same legal status as her husband. As a result, it is forbidden for a man to marry his father's sister, as she is one step removed from his father, who is her sibling. However, it is permissible for a man to marry his niece, as she is the daughter of his brother, and as such, she is two steps removed from him. Alternatively, the Rosh explains that part of a woman's function in marriage is to serve her husband, and if a man's aunt were to serve him, it would be considered disrespectful to his parents for one of their sisters to serve their child. However, the reverse is not true and a man is not required to serve his wife. As a result, there is no problem for a man to marry his niece, as he will not serve her and there is therefore no disrespect to his sibling who is the parent of the niece. 4) The Mishnah Berurah rules that one should (preferably) refrain from bringing a new and higher-quality bottle of wine to the Seder table to drink during the actual meal, as doing so would obligate him to recite the blessing (which is said when consuming wine that is superior to the wine over which the blessing was initially recited, but which was not present at that time), and reciting this blessing when drinking wine gives the appearance that one is drinking a fifth cup. 5) Pesach and Yom Kippur are unique in that they are the two festivals on which we are presently unable to perform the primary mitzvah associated with them due to the absence of the Beis HaMikdash. On Pesach, the central component is the Korban Pesach (Passover-Offering), and on Yom Kippur, the focus is supposed to be the service of the Kohen Gadol to obtain forgiveness on behalf of the Jewish people. We certainly yearn for the Beis HaMikdash every day of the year, and even more so on every Yom Tov, but our present inability to serve Hashem in the proper manner is most pronounced on Pesach and Yom Kippur, so we specifically conclude each of them with a prayer that the following year we should merit observing them properly in the rebuilt Yerushalayim. 6) The Mishnah Berurah rules that a person is required to own the matzah that he uses to fulfill the mitzvah of eating matzah at the Seder. The S'fas Emes adds that it must completely belong to him, such that he could sell it or use it to betroth a woman. He therefore cautions guests to make sure to perform a legal act of acquiring the matzah from their hosts. However, he notes that most people are not accustomed to do so, and he suggests that they rely on the fact that when the host gives them the matzah, he does so with the implicit intent that it will belong to them so that they can use it to perform the mitzvah. The Imrei Binah notes that the Torah doesn't explicitly write the requirement to own one's matzah but it is derived using Talmudic principles. Therefore, one need not actually own the matzah, and it is sufficient that the host gives him permission to eat it. The Tzitz Eliezer quotes an earlier source who agrees with this opinion. Even if one does need to perform an act to acquire the matzah, Rav Betzalel Stern and Rav Menashe Klein suggest that guests legally acquire the matzah when they begin to chew it, and when they swallow it, it indeed belongs to them. Still, Rav Moshe Shternbuch writes that he knows of many great Rabbis who were careful to actually transfer ownership of the matzah to their guests, which may be done even on Yom Tov for the sake of a mitzvah, and some recommend that guests give a small amount of money to their hosts before Pesach in order to acquire the matzah that they will eat at the Seder. 7) The Targum Yonason writes that Moshe did use the staff to split the water. This also seems to be the opinion of Rashi. The Rosh, Tur, and Rabbeinu Bechaye explain that the word , traditionally understood to mean lift up can also be interpreted to mean set aside, which is supported by the Medrash. There were Jews and Egyptians who claimed that Moshes strength was solely from his staff, which he had used to perform the plagues, so Hashem insisted that he split the water with his hand without the assistance of the staff. The Kli Yakar suggests that Hashem made this point specifically at this time because He wanted Moshe to perform each miracle in the manner it was decreed in Heaven. Because the ten plagues are described as emanating from Hashems finger (8:15), Moshe performed them using his staff, which resembles a finger. The splitting of the Red Sea is connected to Hashems hand (14:31), so He wanted Moshe to split it with his hand without the staff. 8) The Vilna Gaon answers that for this reason the verse says that Miriam answered the men, meaning that she told them that they could sing, but the women in fact could only say the words due to the prohibition against singing in the presence of men. Rav Yonason Eibeshutz suggests that for this reason Miriam and the women took instruments with them, so that the din of their instruments would drown out their voices so that they could sing without being heard by the men. The Chida cites the Gemora in Niddah (13a), which rules that certain activities which would normally be forbidden because they could lead to forbidden thoughts are permissible when in the presence of the Shechinah. Since Chazal teach that there was a tremendous revelation of the Divine presence at the Yam Suf, the women were permitted to sing in front of the men without being concerned that it may lead to inappropriate thoughts. 2014 by Ozer Alport. To subscribe, send comments, or sponsor an issue, email oalport@optonline.net
Rabbi Yitzchak Botton - Ohr Somayach The Pesach Relay Race In every generation a person is obligated to see himself as if he had come out of Egypt. (Pesach Haggada) The night of Pesach, one of the most festive and well known of the year, memorializes the birth of the Jewish Nation. We drink lots of wine as we tell over, in detail, the age-old story of the exodus from Egypt. Recalling the great miracles and events that were witnessed by over three million people, we are meant to connect with the story in a personal way. In fact, many consider this story as their own. But can this story which happened so long ago really have anything to do with the Jews of today? According to Kabbalah the Jewish People, although innumerable, are in truth all individual parts of one general soul. Just as a body, despite being made up of two hundred and forty eight limbs and three hundred and sixty five sinews, is one entity, so too the countless individual souls of Israel are in essence united as one. With this in mind we can gain a deeper understanding of how the story of Egypt affects us. Let us consider a relay race. When each individual runner is running, he represents all of the runners. If he takes the leading position, all of the 8 ":\D nu trcdk trcd ihc future runners share in that position. And if he falls back, they all fall back. What the Jews accomplished through the harsh Egyptian exile is shared by all of the future generations as well. So although a Jew living today was not actually a slave in Egypt, by virtue of his connection to those that were, he benefits. And in turn, he must also allow those that were in Egypt to benefit from him as well. How does he do that? When he continues to race forward towards the finish line, he does it for all of the past generations of Jews that lived before him, including those that actually left Egypt. While if he were to quit racing for whatever reason, then all of the generations of Jews that came before him would also be out of the race. In light of the above we can gain new insight into ones obligation to see himself as if he went out of Egypt. Since a person living today was obviously never in Egypt, this cannot be taken literally. However, in a deeper sense, if a Jew of today has a connection to the Jews that left Egypt, then, by virtue of that connection, it is as if he went out of Egypt too. As mentioned above, the implied message is that it is also as if I, through my actions, take the Jews that left Egypt with me, affecting them for good or bad depending on what I choose to do. Now if there was a Pesach Seder in Heaven, so to speak, we could say that their Haggada would read, We are obligated to see ourselves as if we are experiencing what our descendants are doing in the world today. We specifically focus on those who were redeemed from Egypt, because spiritually, if they never left Egypt the burden to escape from there would fall on us. However, through their suffering we were spared from the burden of the Egyptian slavery, and we are therefore indebted to them and must continue to work for their sake, as well as our own, for the future redemption. May it be speedily in our days. 1995-2014 Ohr Somayach International - All rights reserved. Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue or school newsletters. Hardcopy or electronic. However, we ask that you contact us beforehand for permission in advance at ohr@ohr.edu and credit for the source as Ohr Somayach Institutions www.ohr.edu Rabbi Shlomo Caplan Mishulchan Shlomo Rabbi Caplan On The Parsha Mishulchan Shlomo Pesach - Ask Me A Question Rav Chaim Soloveitchik asks, How is this night of Pesach different from all other nights? On every night of the year there is a Mitzvah to remember the Exodus from Mitzrayim. In what way is the Mitzvah to recite the Haggadah on Pesach night different? One difference that Rav Chaim describes is the requirement to follow a question and answer format. This not only defines the procedure for the Seder, but it is also the framework of all productive chinuch (education). A question puts the student into the center of the discussion. It is an interactive experience. The answer is not merely a monologue but a response to something the student feels he needs to know. In this way the student is more likely to properly digest and retain the information. A question also helps to define the topic of discussion and set its parameters. It demands a response that is clear and accurate. In this way the question enlightens the teacher as well as the student. Rebbi Chanina declared, I have learned much from my teachers, even more from my colleagues, and more from my students than from anyone else. After Reish Lakish passed away, his teacher Rebbi Yochanan was inconsolable. Although his students attempted to ease his pain by extolling his lectures, Rebbi Yochanan exclaimed, Are you like Reish Lakish? Whenever I would say anything, he would ask twenty-four questions, I would give twenty-four answers, and the topic was clarified. Indeed, the question-answer format strengthens the relationship between teacher and student. Through a sincere desire to arrive at a clear and true explanation, a sense of mutual respect and admiration develops. The Gemara in Maseches Kiddushin (30b) asserts that although the discussion may become heated and even contentious, at the conclusion there will be only love. There is, however, one type of question which does not deserve an answer. Thats the rhetorical question, for in truth it is not really a question; it is a statement. That is the question of the Rasha, the wicked son. It is a wise father or teacher who can distinguish the rhetorical question from the genuine one. Sometimes it is the choice of words. Sometimes it is the tone of voice. However, Rav Chaim Shmuelevitz insists that in reality, it takes a true discernment of the personality or the agenda of the asker. Thus, although the questions in the Haggadah of the wise son and the wicked son are extremely similar, the father knows who is who. Whether at the Seder, in the classroom or during the daily interactions of parents and children, learning and spiritual growth take place in an atmosphere which encourages and welcomes sincere and thought- provoking questions. To subscribe to this weekly Dvar Torah, email rabbi.caplan@gmail.com HaRav Eliezer Chrysler Midei Shabbos Vol. 21 No. 29 This issue is sponsored by the Intract Family l'iluy Nishmos Yosef ben Yitzchak Halevi and Faigy a"h whose Yohrzeit is 28 Adar Rochel bas Zev and Chana Aidel a"h whose Yohrzeit is 16 Nissan t.n.tz.v.h. Parshas Acharei-Mos (Ha'Gadol) The Changing Morality of the Egyptians (Adapted from the Oznayim la'Torah) "Do not emulate the deeds of Egypt, in which you dwelt, and do not do the deeds of Cana'an, where I am taking you, and do not go in their ways' (18:3). The Medrash extrapolates from this Pasuk that the Egyptians were the most depraved and perverted nation in the whole world. And what's more, says the Medrash, the words "in which you dwelt", indicate that it was Yisrael who were responsible for Egypt's depravity. But how can Yisrael be blamed for Egypt's depravity, asks the Oznayim la'Torah, when Chazal tell us that Yisrael in Egypt were on an extremely high level of morality and that only one woman (among hundreds of thousands) behaved immorally? Moreover, the Medrash informs us, when Yosef came to Egypt, he guarded himself against immorality, as his encounter with his mistress indicates, and that the Egyptian men took their cue from him and did likewise! So we see that if anything, the Jewish people had a positive influence on the Egyptians, and not the opposite! To answer the question, the Oznayim la'Torah draws a distinction between our laws and customs and those of the nations. We have been given a Heaven-based Torah, which we observe, irrespective of whether we are successful in our daily lives or not. Success is not a reason to follow the path of Torah; nor is failure a reason to deviate from it. Ours is a religion of faith, and if things appear to go wrong, we apply the Pasuk "A Tzadik lives on his faith". A Jew understands that when things go wrong, it is his behavior that he must change. Not his religion! Not so the nations of the world, whose man-made laws and customs are based on earthly values. Consequently, when one nation succeeds in conquering other nations, people tend to look up to them with admiration and to adopt some of their customs, because they assume that their customs breed success and are therefore worth emulating. This is not the case with a nation that has been conquered and has lost its independence. There, people will shun their customs, for fear that the way of life that brought about that nation's downfall will bring about their downfall too. With this, says the Oznayim la'Torah, we can understand what happened in Egypt. When the Egyptians saw Yosef leave prison and become viceroy of Egypt, they witnessed a tremendous success-story unfolding before their very eyes. Duly impressed, they were keen to adopt his exemplary Midos, above all, his outstanding Midah - Tzadik (morality). But that was then! Meanwhile, Yisrael became their slaves, humiliated and tormented, their children thrown into the river or used as bricks in the walls of buildings. These were no longer people whom they wished to emulate. On the contrary, the good Midos of their slaves were things to avoid, and avoid them they did, degenerating to the point that they became the most depraved nation in the world. Living By The Mitzos (Adapted from the Oznayim la'Torah) " Observe My statutes and My judgements which man (ha'Adam) will do and live by them (va'chai bahem), I am Hashem" (14:5). From this Pasuk, the Gemara in Sanhedrin (Daf 74) learns that Mitzvos are meant to be a source of life, not of death. Consequently, whenever life- danger is involved, one should rather transgress than risk one's life, with the three exceptions, that is, of the three cardinal sins idolatry, adultery and murder. The obvious question, points out the Oznayim la'Torah, is seeing as the Parshah goes on to talk about adultery and incest (one of the three exceptions that override life), why does the Torah insert "va'chai bahem" here, when basically, it does not apply here? Elaborating further, he reminds us that even Rebbi Yishma'el, who maintains that idolatry is included in "va'chai bahem", concedes that both murder and adultery are not - the former, since logic dictates that it is forbidden, since who says that 'my blood is redder than my friend's?', the latter, because the Torah compares it to murder. So why does the Torah insert "va'chai bahem" here, where at first glance, it is not applicable? Initially, the author suggests that the Torah inserts it, because, based on the Gemara there (Daf 59), wherever the Torah uses the word "ha'Adam" (with a 'hey'), it comes to include B'nei No'ach. And since the word "ha'Adam" is used here, the Torah is coming to tell us that a Nochri is not obligated to give up his life in order to observe one of his seven Mitzvos. In any event, he isn't subject to the Mitzvah of Kidush Hashem, so his inclusion in the Mitzvah of "va'chai bahem" makes good sense. ":\D nu trcdk trcd ihc 9 He refutes the suggestion however, based on the opinion of Tosfos there (DH 'ben No'ach', that "va'Chai bahem" was said to Yisrael, and not to the B'nei No'ach. In one of his two answers to the initial question (why the Torah needs to "va'Chai bahem" specifically in the Parshah of Arayos, where one is obligated to give up one's life), the Oznayim la'Torah therefore explains that it is necessary to exempt women from giving up their lives even with regard to committing adultery. The significance of this leniency is due to the fact that as long as a woman remains passive (which is why Chazal refer to her as 'Karka Olam'), she is not subject to the sin of adultery (as the Gemara writes in Kesubos, Daf 3). Consequently, "va'Chai bahem" comes to teach us that, not only is a woman who is forced, on pain of death, to commit adultery, not obligated to refuse, but that she is forbidden to do so. He does point out however, that this Chidush is confined to the opinion of the Rambam, in whose opinion "va'Chai bahem" overrides Kidush Hashem. It will not hold water however, according to the Poskim who permit someone who is Patur, to give up his life in order to sanctify G-d's Name. Pesach Supplement The Ten Plagues (Adapted from the Hagodas Kehilas Ya'akov) 'These are the ten plagues that G-d brought upon the Egyptians in Egypt'. The words 'in Egypt' seem to be superfluous, suggests Maran R. Chayim Kanievski. To explain why the Ba'al Ha'godoh inserts it, he cites a Mechilta, which explains that the Pasuk in Bo (13) 'And I will smite every firstborn in the land of Egypt" comes to include other nationalities who were in Egypt, whereas the Pasuk in Tehilim (136:10) "To the one who smote Egypt with their first-born" comes to include Egyptians who lived elsewhere. This was true of Makas Bechoros; but all the other plagues took place within the borders of Egypt exclusively, And it is because all ten plagues took place inside the country, and only Makas Bechoros taking place also outside its borders, that the Torah added the word "in Egypt" to the text. Most of the following explanations, just like the previous one, are given by Moran Chayim Kanievski (Sh'lita). Blood The Torah writes that the fish died (7:18) - who would have thought that they would survive in a sea of blood? - to teach us that it was real blood and not just water that magically had the appearance of blood. Frogs Commenting on the Pasuk (8:2) "And a plague of frogs came up", Rashi explains that the Torah writes 'frog' (in the singular), to teach us that initially, only one frog appeared, and it was only when the Egyptians began striking it with their sticks, that swarms began to emerge from it - the more they struck it, the more the swarm of frogs increased. Common sense dictates than when such a scenario occurs, one stops striking the frog to stop the plague in its tracks, says R. Chayim. But common sense and anger do not make a good match. And anger dictated that the more frogs that broke off from the original, the more reason to give vent to one's anger. And that's what happens when a major quarrel breaks out between two sides. Common sense dictates that one swallows one's words before the quarrel gets out of control. But anger prevails, and hurtful words fly until the small fire escalates into a uncontrollable conflagration. Lice Rashi explains that the Egyptian sorcerers were "unable to create lice or even to bring them from other locations, because the demons employed by the sorcerers were powerless over creatures that were smaller than a barley." The question remains however, why did they not produce them by means of witchcraft? To answer the question, he cites the Gemara in Sanhedrin (Daf 44b), which describes how Shimon ben Shetach rendered eighty witches powerless to do him harm by having them lifted off the ground. By the same token therefore, the Egyptian magicians were unable to produce lice by means of witchcraft since, as the Medrash tells us, the entire terrain of Egypt was covered with carpet of locusts one Amah thick. Consequently, since there was no empty piece of ground to stand on, they were powerless to produce locusts even via witchcraft. Wild Beasts "And I will distinguish on that day the land of Goshen on which my people are standing" (8:17). Why, asks R. Chayim, does the Torah add the words "on which my people are standing"? And he explains that it is to teach us that, even if an Egyptian tried to escape to the land of Goshen, where no Jews were being threatened, he would not find refuge there, since it was only on the ground on which a Jew stood that was 'safe'. The moment an Egyptian entered Goshen, he was no better off than he was in Egypt. Pestilence "And G-d will draw a distinction between the cattle of Yisrael and the cattle of Egypt" (9:4). G-d made this distinction with all ten plagues, observes R. Chayim, so why mention it here? By the plague of pestilence it was necessary to stress that none of the Jews' animals died, he explains, because Moshe had told Par'oh that the plagues were only to force him to let Yisrael go and sacrifice to G-d in the desert. Consequently, had their animals died too, Par'oh would have turned round and accused Moshe of lying, and that the plagues were really meant to punish his people. The fact that the Jews' animals were spared prevented him from presenting any such argument. Boils In the Tochacha (the rebuke) in Ki Savo, the Torah refers to "the boils of Egypt". Rashi there (Devarim 28:27) explains that the boils in Egypt were particularly virulent, inasmuch as they were wet on the inside and dry on the outside, as the Gemara explains in Bechoros (41a). The Stypler z.l. points out that the Gematriyah of the words "sh'chin Mitzrayim"(the boils of Egypt) is equivalent to that of 'zeh hu lach mi'bi'fenim ve'yavesh mi'ba'chutz'(this is [boils that are] wet on the inside and dry on the outside). Hail By all the other plagues that Torah relates how "Par'oh called Moshe and Aharon". Why here, asks R. Chayim, does it use the expression " Par'oh sent for and called Moshe and Aharon"(9:27)? By all the other plagues, he explains, Par'ah sent his slaves to plead with Moshe and Aharon, and 'the hand of a slave is like the hand of his master'. Here however, this was not possible, due to the prevalent hailstorm that threatened the life of any Egyptian who went outside. So he had no option other than to send people from B'nei Yisrael, who were able to walk outside without fear. And he cites the Yerushalmi in D'mai, which rules that although a Nochri cannot be a Shali'ach for a Nochri, a Yisrael can. Locusts "There had never been locusts like that, nor would there ever be" (11:14). Rashi explains that the plague that occurred in the time of Yo'el was actually heavier than that of Moshe, only whereas that plague comprised four species of 'locusts', this one consisted of the species known as 'Arbeh' exclusively - and as plagues of Arbeh go, there was never another one like it. Why, asks R. Chayim, did G-d not send the Egyptians a wide variety of locusts? After all, we are told, they suffered fourteen different species of lice, and twenty-four of boils, so why only one species of locusts? And he quotes the Medrash, which explains how the Egyptians rejoiced over the locusts when they first saw them, because they anticipated pickling them - a sumptuous delicatessen in those times. Not that they succeeded in doing so, since, as Rashi points out, they were all carried away, but their initial reaction was one of excitement. And it was to minimize their initial excitement that G-d sent them only one species of locust, and the smallest species to boot. Rashi, on the Pasuk "Not one locust remained", quotes a Medrash that even the pickled locusts flew out of the jars and were blown away together with the live ones. This is borne out says the Stypler, by the Gematriyah of "one locust" which is equivalent to that of 'af ha'meluchim" (even the pickled ones). Darkness Rashi poses the question why G-d sent the Egyptians the plague of darkness, and he answers that it was to enable Yisrael to bury the four- fifths of their numbers who died, without the Egyptians being aware of it, and in order to take note of where the Egyptians hid their valuables, which they subsequently asked to 'borrow'. The question is what prompted Rashi to question the reason for the plague of darkness more than for any of the other plagues? R. Chayim ascribes it to the uniqueness of darkness, inasmuch as, unlike all the other plagues, it may have limited their movements, but it did not cause them harm in the way that the other plagues did. The Slaying of the Firstborn Rashi points out that the Egyptian women would commit adultery with other men, with the result that they often bore a number of firstborn children, the first one, the firstborn of its mother, the subsequent ones, the firstborn of their father. And each of these firstborn died during the plague of Makas Bechoros. R. Chayim cites the Pasuk in Tehilim (75:51) which supports this explanation -"All the firstborn in Egypt (with reference to the firstborn of their mother) the first of their strength in the tents of Cham (with reference to the firstborn of his father), For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. Shema Yisrael Torah Network For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.com Jerusalem, Israel 732-370-3344
Aish.Com Rabbi Yosef Farhi Life Coaching from the Parasha Acharei Mot - Giving Rebuke A certain psychologist was concerned as to exactly how he should respond to a patient who confesses his sin, looking for acceptance and understanding. "On the one hand, if I do a "blame shift" or lighten the severity of the sin, allowing the patient to feel that he could face himself in 10 ":\D nu trcdk trcd ihc the mirror, then I may be forgoing the mitzvah of giving rebuke. And if I tell him that he was wrong, then things could get much worse. The solution I found so as not to be sitting by passively while the person is pouring out a litany of his transgressions is to ask him if he thinks that what he did was the right thing to do. Then, I show him genuine respect for admitting his failures and mistakes. This somehow helps the person feel comfortable and not embarrassed to see me even after therapy." Many times we hear about the mitzvah of giving rebuke and wonder: should I be saying something to the child? Should I tell the person just how bad his/her actions are? The Talmud (Bava Metziah 31a) tells us that the repetition of the Hebrew words "rebuke and rebuke" comes to teach that one must rebuke even one hundred times! There are different ways to understand this. One approach is that sometimes the person giving the rebuke is not worthy of saying what needs to be said. And at other times, the person who sinned is not ready to hear what he is supposed to hear. It may be that only after one hundred times both prerequisites can be met: that a person can actually say what needs to be said to the person who really needs to and can hear it. This is an interesting twist on that piece of Talmud. However, I have found the following to be very valuable. The Torah says "Rebuke your friend, and do not bring sin upon yourself because of it." This can be interpreted to mean that if you do not give rebuke, you are guilty of sin. When understood on a basic level, this can seem stressful. However, there is a deeper meaning here. The words also mean "do not put a sin on him". The Chavot Yair (also see Zohar) explains this to mean that when one gives rebuke, he should not let the person feel that he is a wicked person. Rather, he should say things that can uplift him - "such acts are not befitting either for you or for your level of character". Do not make him feel as if he is a sinner; rather, that he is a righteous person who has sinned. An external act - that is not to be identified with the one who performed it. Labeling a person with a title of "sinner" or evildoer causes the person to feel disabled, disarmed and depressed. This article can also be read at: http://www.aish.com/tp/i/life-coaching/254095491.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, c/o The Jerusalem Aish HaTorah Fund PO Box 1259 Lakewood, NJ 08701 Copyright 1995 - 2014 Aish.com - http://www.aish.com
Rabbi Eliyahu Fink An Incredibly Inspiring Chapter of Passover Seder Law April 9, 2014 This article originally appeared at finkorswim.com. SederPlate_smWhen it comes to inspiration, most Orthodox Jews turn to glorious books of Mussar, or historical legends about our Torah sages, or fiery speeches by modern day orators, or the latest Aish.com inspirational story, or other Torah content that is heavy on encouragement or equally overloaded with deprecation. When it comes to Jewish law, we study Halachic texts. We dont expect to find inspiration in legal works. But Halachic text can be inspirational too. For example, Aruch Hashulchan, Orach Chaim 484. The original text of OC 484in the Tur and Shulchan Aruch dryly discusses the codification of the Rif regarding the procedure for one who is, for some unknown reason, making blessings of the Seder in more than one home. Its fairly straightforward and uninteresting. This is standard Talmudic and post-Talmudic legalism. Conjure up an obscure situation and use it as a test case to demonstrate the limits of the law. In this case, the laws that dictate how and where one must eat their Seder meal and perform the Seder rituals. The practical law is not relevant to the point of this article. Interestingly, in his halachic work, R Epstein pretty much invents (unless he gets it from another source that I have not been able to find) the circumstances of this quirky law. The Aruch Hashulchan, OC 484 begins this section with this introduction: One who has neighbors who dont know how to make the blessings and perform the Seder rituals, and he has no choice but to make a Seder for his neighbors, should perform the Seder on their behalf in the following manner. Later he says, that if the neighbors cant read Hebrew he should recite the blessings with his neighbors word by word. He references this idea of teaching his neighbors how to do the Seder several times throughout the section. And not just at one home. The law is speaking about an individual who is going from home to home to home in order to help all his neighbors make a proper Seder. Thus, the dry law found in the Tur and Shulchan Aruch is not merely an abstract construction designed to test the limits of the law. In fact, the law is relevant to a very practical and possibly common situation. The chapter is about a Good Samaritan who abandons his own Seder for the sake of his neighbors who dont know how to do a Seder on their own. I cant help but feel a surge of love and pride for R Epstein and his imaginary, but surely very real, hero of this section of halacha. This man is incredible. Of course he does his own Seder. And of course he does it well. When he proclaims at his Seder that All who want to partake may come and join us, no one comes. But he knows that his neighbors are clueless as to how to make a Seder. He knows that they are not enjoying their own Seders. So he finishes his Seder in a timely manner, leaves the comfort of his home, and gets to work on assisting as many people as he can in the great Mitzvah of reliving the Exodus via the Seder. He is a giant of Jewish spirit. Late 19th century Belarus had many pious, practicing Jews. But apparently, many were apathetic or simply ignorant of the Seder traditions. (Yes, even in the shtetl, there was Social Orthodoxy and religious greenhorns.) Would these people be able to make a Seder on their own? Certainly not. So would they just miss the entire Seder process? R Epstein would not stand for that. It was either assumed that more educated neighbors would obviously be out all Seder night helping their neighbors who needed a Seder, or perhaps R Epstein was making an oblique suggestion that people should get out and help their neighbors. Its a grand view of the role of the practicing Jew and R Epstein almost demands that this be our approach to the non-practicing Jew. Reaching out to others is expected. I was inspired by this chapter of Aruch Hashulchan. I was inspired by the clever reframing of an obscure legalistic exercise into a spectacular practical lesson in caring for our fellow Jew. Fortunately, it seems we have embodied this monumental lesson into our modern Pesach Seders. So many people host Seders with incredibly diverse groups of their Jewish brothers and sisters. The level of education and familiarity with the rituals ranges from expert to novice. But all are included. An emphasis on Jewish education and modern technology gives us all easy access to attaining familiarity with the Seder and its traditions. We can all assist others and help them participate in a Seder. Lets do our best to make sure that there is no one who needs to look up the laws of 484 this year. Make sure that everyone has a Seder to attend. Theres also enough time to learn about the Seder in time for Monday nights big event. All the Jewish people experienced the exodus and tasted freedom together. The Seder belongs to all of us. Take ownership and share the joy of the Seder freely and generously. Rabbi Eliyahu Fink, J.D., is the rabbi at the famous Pacific Jewish Center | The Shul on the Beach in Venice, CA. Connect with Rabbi Fink through Facebook, Twitter or email.
Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a 5 Questions And Answers On Parshas Acha'rei Mose 5774 - Bs"D Please send your answers and comments to: Sholom613@Rogers.Com 1) Ch. 16, v. 1: "Va'y'da'beir Hashem el Moshe acha'rei mose shnei bnei Aharon" - And Hashem spoke to Moshe after the death of two sons of Aharon - Rashi comments: "Mah talmud lomar?" He then brings the parable of Rabbi Elozor ben Azarioh of two doctors who warn a person. What bothers Rashi with the beginning of our verse, how does the parable answer his concern, and how is it alluded to in the verse itself? 2) Ch. 16, v. 2: "Ki be'onon eiro'eh" - Because in a cloud I shall be seen - It was the opinion of the Tzidokim that first one lights the incense and only after it is already smoking, does the Kohein Godol enter the Holy of Holies, and this seems to be the simple understanding of these words. However, they are wrong, as we see from the mishnoh in the 1st chapter of Yoma. Nevertheless, what is the "pshuto shel mikra" application? 3) Ch. 16, v. 16: "Hashochein itom b'soch tumosom" - Who rests with them in their defilement - Rashi (gemara Yoma 56b) says that these words teach us that even when the bnei Yisroel are ch"v defiled through their sins, Hashem does not forsake them, and still rests among them. When does Hashem distance Himself? 4) Ch. 17, v. 13: "Chayoh o ofe asher yei'ocheil v'shofach es domo v'chisohu be'ofor" - An undomesticated animal or a bird that may be eaten and he spilled its blood and he shall cover it with earth - Why does this law apply only to "chayoh" and "ofe," but not to "b'heimoh," a domesticated animal? 5) Ch. 18, v. 18: "V'ishoh el achosoh lo sikoch" - And a woman to her sister shall you not take - Why doesn't the verse straightforwardly state, "V'achos ish't'cho lo sikach," and the sister of your wife you shall not take? Answers: #1 On Dvorim 2:17 Rashi says that when Hashem addresses Moshe, the term "va'y'da'beir" is considered a soft way of communicating, from which we may conclude that "va'yomer" is a harsh way of communicating. Commentators are puzzled with this, as in other places Rashi says the exact opposite, as does the gemara Makos chapter 2. This was answered and explained in a beautiful manner in a previous issue on parshas Dvorim in the name of B'eir Baso'deh. In any case, for Moshe, "dibur" is "rach" and "amiroh" is "kosheh." Possibly, Rashi is bothered with our verse starting off with "va'y'da'beir" and the next verse with "va'yomer." Why the repetition and why the change of words? This is answered by Rabbi Elozor ben Azarioh. One doctor spoke to a person who was afflicted with a disease, advising him to avoid certain things. Another did the same, but added on that non- compliance could be fatal, as it was to his acquaintance. The second doctor did a much better job of advising him, as he made him aware of the severity of non-compliance. This is the intention of first writing "va'y'da'beir," a soft way of speaking (the first doctor), and then being repetitive, but in a stronger manner, "va'yomer" (the second doctor). (Nirreh li) ":\D nu trcdk trcd ihc 11 #2 The Sforno on our parsha says that Aharon had permission to enter the Kodesh Hakodoshim any day provided that he made the sacrificial preparations. This is actually stated in Toras Kohanim. The Sforno adds that the required cloud when it wasn't Yom Kipur was the "ana'nei haKovod," clouds of glory. They were indeed there AHEAD of his lighting. (Nirreh li) #3 Chovas Halvovos in shaar avodas hoElokim 4:9 says that haughtiness is worse than an actual sin. The Holy Baal Shem Tov offers a compelling proof for this statement. The gemara Sotoh 5a says that Hashem cannot countenance a haughty person. Yet, from our verse the gemara derives that Hashem can tolerate a defiled sinner. This lesson was brought down to practical terms by the Apter Rov, Rabbi Yehoshua Heshel, author of Oheiv Yisroel. He once came to a community and was offered lodging in one of two homes, that of a very religious and scholarly person who was renown for his haughtiness, and the other of a simple person who was not totally Torah observant. He immediately responded that he would lodge with the simple irreligious person. People were quite surprised at his choice, and he responded that he wanted to emulate Hashem. Just as He manages to rest even among defiled irreligious people, but not with an inflated person, he too would do the same. #4 The Rokei'ach in #319 says that this is based on a medrash that says that when Eliezer returned with Rivkoh to his master Yitzchok, he said that if Yitzchok finds that she has no virginal blood it is not because Eliezer violated her. It is because during their return she fell off the camel and her virginity was broken. They retraced a bit of their steps and found where this happened. The blood was protected by undomesticated animals and birds. The Rokei'ach says that because domesticated animals did not come to take part in the protection of the blood, they do not merit having this mitzvoh done with their blood. (Chid"o in Chomas Anoch) #5 The gemara P'sochim 119b relates that in the future the righteous personalities of the Torah will partake of a meal. At the end of the meal Yaakov will be asked to lead the grace after meals. He will decline, saying, "I do not deserve to lead the bentching because I have married two sisters, something that the Torah would in the future prohibit to ME." This is quite puzzling. The prohibition is not "to ME." It is a universal prohibition. We can say that the Torah should have said "v'achos ish't'cho lo sikach," but changed it to "v'ishoh el achosoh lo sikoch" to allude to Yaakov specifically. He intended to marry Rochel and not Leah. Once he was aware of the exchange he knowingly married Rochel afterwards. This is "v'ishoh," Rochel the "akeres habayis," the one Yaakov intended should be his wife, "el achosoh," in addition to her sister Leah. (Chanukas haTorah) A Gutten Shabbos Kodesh. Rabbi Zvi Akiva Fleisher Chasidic Insights Chasidic Insights Parshas Acha'rei Mose From 5765 Bs"D For sponsorships and advertising opportunities, send e-mail to:Sholom613@Rogers.Com Ch. 16, v. 2: "Hakapo'res asher al ho'orone" - One should repent, "kapo'res," before he begins to study Torah, symbolized by the Holy Tablets that are contained in the Holy Ark. (Noam Elimelech) Ch. 16, v. 2: "Ki be'onon eiro'eh al hakapo'res" - Those who believe in "Torah sheb'al peh" explain these words to mean that only after the Kohein Godol enters the Holy of Holies should he light the incense, which will in turn create a smoky cloud. Those who do not believe in the oral law say that the intention of these words is that the Kohein Godol light the incense before he enters the Holy of Holies (see gemara Yoma 19b, 53a). The words of the written Torah are exact, while "Torah sheb'al peh" is not always clearly evident from the actual words of the Torah. This is symbolized by the smoky cloud created by lighting the incense. This is the disagreement over where to ignite the incense and create the smoky cloud. Those true to "Torah sheb'al peh" say to light the incense in the Holy of Holies, right in front of the Holy Ark, which houses the Holy Tablets, the symbol of the written Torah. The Rabbinic interpretation of the Torah goes together with the Written Torah. They are both true and inseparable. The non-believers say to light the incense in the outer room, creating the smoky cloud there, and only then to bring it in to the Holy Ark. This alludes to their false opinion that the Oral Torah is not part and parcel of the Torah, and that the Oral Torah is the independent innovation of the Rabbis, who bring it from the outside to the Holy Ark and the Holy Tablets, the Written Torah. (Nirreh li) Ch. 16, v. 3: "B'zose yovo Aharon" - Aharon shall come with THIS, the prohibition to come whenever he wishes of the previous verse. After hearing that he may not enter at his whim, he is humbled, and this in itself prepares him to enter. (Rabbi Yisroel of Modzitz in Divrei Yisroel) Ch. 16, v. 4: "Bad kodesh" - Doing mitzvos when no one sees you doing them is holy. (Rabbi Mordechai Yoseif of Radzin in Tiferes Yoseif) Ch. 16, v. 16: "V'chi'per al hakodesh" - Even the holy acts a person does require atonement. They are sometimes done with the intention to show off, or some other ulterior motive. (Agro D'kaloh) Ch. 16, v. 16: "Hashochein itom b'soch tumo'som" - Hashem rest His Holy Spirit within the bnei Yisroel even if they are ch"v defiled (gemara Yoma 56b), but not if they are haughty. (Baal Shem Tov) Ch. 16, v. 22: "El Eretz g'zeiroh" - The scapegoat is brought to the earth, which has a decree against it, "aruroh ho'adomoh." Man is made of this earth, so how is he expected to be perfect? This claim itself brings atonement. (Rabbi Yekusi'eil Yehudoh Grunwald of Siget in Yeitev Lev) Ch. 16, v. 30: "Ki va'yom ha'zeh y'cha'peir a'leichem l'ta'heir es'chem mikole chatoseichem" - Through the sanctity of the day you will have some atonement. However, there is some residue of the sin still present. To rid yourselves of this you must purify yourselves as well, "a'leichem l'ta'heir es'chem." Then it will be a total cleansing, "mikole chatoseichem." (Rabbi Boruch of Mezhbizh in Botzina Dinhora) A Gutten Shabbos Kodesh. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh Meshech Chochmoh On Parshas Acharei Mose - Bs"D Ch. 16, v. 4: "V'rochatz bamayim es b'soro ulveishom" - In all other places that the Torah prescribes immersion in a mikveh, the verse says "v'rochatz b'soro bamayim," first mentioning what is to be immersed, "b'soro," and only afterwards "bamayim." Here we find the order reversed, "bamayim es b'soro." The mishneh Yoma 34b relates that the Kohein Godol would descend to immerse himself, ascend, and sponge himself dry. The Mishneh L'melech hilchos avodas Yom haKippurim 2:2 questions the need to sponge himself dry. He offers that it is either because we fear that when he immersed himself in the mikveh he might have picked up some object that stuck to his body, and halacha requires that nothing intervene between his body and his garments, or that the water itself might be an intervening object. The Meshech Chochmoh explains that the gemara Z'vochim 18b derives from the word BOD in our verse that the garments of the Kohein Godol must be as good as new. This disqualifies using a garment that was soiled, even if it was laundered and there are no stains left. If the Kohein Godol were to not dry himself after immersion his wet body would detract from the crisp newness of his garments. This is why the verse switches the order of the words. By saying "bamayim es b'soro," the verse is stressing that the water should only go onto his body and not onto the garments he will put on afterwards. This necessitates the need to dry himself. Ch. 18, v. 28: "V'lo soki ho'oretz es'chem b'tamaachem osoh kaa'sher ko'oh es hagoy" - The verse seems to contradict itself by saying that you will NOT be expelled when you DO contaminate the land. A number of interpretations: You will not be treated as the heathen nations who have occupied this land before you and have been ejected, but rather: 1) Not only will you be expelled, but you will also suffer the punishment of excision, "ko'reis," as stated in verse 29, "v'nich'r'su hanfoshos ho'osos. (Rabbi Moshe of Kutzi) 2) If you fulfill the words of verse 26, "ushmartem v'lo saasu," then you will be saved from punishment. Translate "V'lo" as LEST. (Rabbeinu Elyokim) 3) You will also be expelled, but in a manner which will be more severe than the expulsion of the heathen nations. (Rivo) 4) They have only been expelled, but did not suffer the punishment of "ko'reis." You, however, will not be expelled, but will be punished with "ko'reis." (Baalei Hatosfos) The Toras Kohanim 20:123 (mentioned in Rashi) compares sinning in E.Y. to a prince who had a sensitive digestive system, as he was used to only the finest of foods and delicacies. Any coarse alimentation would upset his system. Similarly, E.Y. is very sensitive to sins. Those who sin would be expelled. The Meshech Chochmoh says in the name of his father that according to the above parable, if the prince continued to eat coarse food he would eventually grow accustomed to it and would successfully digest it. Likewise, if E.Y. would ch"v be subject to continuous sinning, it would also become desensitized. This can be the meaning of our verse. The land will NOT vomit you even though you defile it, as it has expelled the previous occupants of the land. At that time the land was still sensitive. However, it has unfortunately become accustomed to the sins, and instead your punishment will be excision, as per verse 29, "v'nich'r'su hanfoshos." I believe that this interpretation fits in best with the 4th explanation offered above by the earlier commentators. Feedback And Submissions Are Appreciated. Sholom613@Rogers.Com Rabbi Zvi Akiva Fleisher Sedrah Selections Sedrah Selections Parshas Acha'rei Mose 5774 Bs"D Ch. 16, v. 2: "V'al yovo b'chol eis el hakodesh" - And he shall not come at anytime to the holy - The gemara explains the words "Osseh tzedokoh v'chol eis" to refer to the person who financially supports his wife and children. One might think that he has reached the apex of sanctity through totally involving himself in a livelihood. Another person might forsake all his financial responsibilities to his wife (a contractual 12 ":\D nu trcdk trcd ihc responsibility in the kesuboh) and children and totally immerse himself in Torah study and other mitzvos, and think that he has thus reached "el hakodesh." The golden middle is the correct path. (Korbon He'oni) Ch. 16, v. 3: "B'zose yovo Aharon el hakodesh" - With this Aharon may enter the Holy - The previous verse says "V'al yovo b'chol eis el hakodesh." With this, the control he exhibits of not entering just any time, he becomes elevated and may enter on Yom Kippur. (Sfas Emes) Ch. 16, v. 3: "B'zose yovo Aharon el hakodesh" - With this Aharon may enter the Holy - He actually enters the Holy of Holies so why does the verse not say "el kodesh hakodoshim?" Although in our jargon the inner chamber is called the "kodesh hakodoshim" the verse says that he is only entering the "kodesh" because there is a location that is even holier. This is on top of the "kaporres," from whence the words of Hashem emanate to Moshe. (N'tzi"v) Ch. 17, v. 4: "V'el pesach o'hel mo'eid lo heivi'o dom yeichosheiv lo'ish hahu" - And to the opening of the tent of meeting he has not brought it it will be calculated as if that man has spilled blood - The ante-deluvian law was that no one was allowed to slaughter an animal. When the Torah introduced permission in parshas Noach it was limited to when all applicable laws were adhered to and otherwise the law reverts to ante-deluvian law. This is why when a person slaughters his offering outside the Mikdosh compound it is as if he spilled innocent blood. (Sforno) Ch. 18, v. 2: "V'omarto a'lei'hem ani Hashem Elokeichem" - And you shall say to them I am Hashem your G-d - It seems from these words that Moshe was commanded to say "I am Hashem your G-d," something that sounds as if Moshe is ch"v saying that he is Hashem. The gemara Sukos says that we say on Sukos "Ani Voho hoshio na." this is explained as two Holy Names of Hashem derived from the three verses that are in a continuum in parshas B'shalach that each has 72 letters, and through a system 72 groups of three letters each are derived. They are called the 72 letter Holy Name of Hashem. This is the intention here as well. Tell the bnei Yisroel that "Ani Hashem Elokeichem," three words that are all Hashem's Names has said (Haksav V'hakaboloh) Obviously this is quite a chiddush. I wonder if based on this insight a sofer should sanctify this word with kedushas Hashem. Ch. 18, v. 5: "Asher yaa'seh osom ho'odom vochai bohem" - That a person shall do and shall live in/from them - Don't do mitzvos by rote! Put life and spirit into your mitzvos. (Holy Admor of Kotzk) He will live INSIDE them. Even when a person just plans to execute a mitzvoh, a holy spirit from above descends and envelopes him. This sanctity intensifies when he actually does the mitzvoh. He literally exists inside the cocoon of the mitzvoh. (Nefesh Hachaim) One is to put his whole life into the fulfillment of mitzvos. The mitzvoh itself puts life back into the person. This is why Nodov and Avihu died. Although they put their whole being into bringing fire to Hashem, they nonetheless died because there was no command to do so. (Chdushei Hori"m) One should draw his raison d'etres from mitzvos and from no other source. No "I really come to life when " (Chidushei Hori"m) One should draw his life sustenance from the Torah. This also refers to "olom ha'zeh." If you want to have a happy, meaningful "olom ha'zeh," work on preparing for your "olom habo." (Nisoyon hachaim) Live only through Torah and mitzvos. Without them life is devoid of any meaning. The Rambam writes that there are three sins for which a person should rather give up his life than transgress, and he is prohibited from offering his life rather than transgressing any other of the mitzvos. If he gives up his life for any other mitzvoh it is as if he has committed suicide. Rabbeinu Yeruchom says that one may be stringent and give up his life for another mitzvoh as well. The Ram"o and Sha"ch write that a holy upright Chosid may give up his life for a lesser mitzvoh if he is sure that it will bring a sanctification of Hashem. This opinion seems quite hard to comprehend, as the gemara clearly states only three cardinal sins. Based on our verse that a person draws his life's sustenance from mitzvos, we have a bit of a grasp of this opinion. (Yismach Moshe) Ch. 18, v. 5: "Vochai bohem ani Hashem" - And shall live in/from them I am Hashem - When a person does mitzvos with enthusiasm then "ani Hashem," Hashem is present. (Rabbi Aharon Hagodol of Karlin) Ch. 18, v. 6: "Ish ish" - A man a man - This is one of four places in our parsha that we find this expression. By the other three the verse goes on to say "mi'beis Yisroel," but not here. This is because in the other places the law under discussion only applies to the bnei Yisroel. Here, where the verse is discussing sins of improper unions, goyim are also included, and hence no "mibnei Yisroel." (Tosfos Brochoh) Ch. 18, v. 21: "Umizaracho lo si'tein l'haavir lamolech" - And from your children shall you not give to pass through molech - This prohibition is mentioned in the middle of the list of forbidden unions to teach us that even if a person ch"v begot a child from a union that carries the penalty of excision, and the child is a "mamzeir," nevertheless, the Torah prohibits offering the child to molech. (Taama Dikra) Ch. 18, v. 21: "Umizaracho lo si'tein l'haavir lamolech" - And from your children shall you not give to pass through molech - The greatest bond a person has is to his family. His children are his greatest love. Molech's service was to give up one's greatest love to this deity. Hashem does not want this. He wants us to nurture our greatest bonds. (Mei Hashilo'ach) Ch. 18, v. 28: "Kaasher ko'oh es hagoy asher lifneichem" - As it has expelled the nation in front of you - Hashem had an original plan to create the world with strict judgment and later, when it came to the actual creation, He brought mercy in as well. The closer to the source of creation the stricter it is. We find this in other matters as well. The Holy of Holies does not allow fir the entry of even a Kohein, and even the Kohein Godol, who is allowed to enter, it is only at restricted times, with much preparation, i.e. offering of korbonos and ketorres. There were areas of the Mikdosh campus where only Kohanim were allowed, but only with preparation, and then there were areas where even bnei Yisroel were allowed. The further from the source, the more lenient in what it can absorb, i.e. the less "din" and more "rachamim." Eretz Yisroel is so holy that it cannot maintain sinners, but "chutz lo'oretz," which is not holy, can endure sinners. (Arvei Nachal on parshas Breishis) A Gutten Shabbos Kodesh. Feel Free To Distribute By Copy Or Electronically. Feedback Is Appreciated. To Subscribe, Kindly Send Request To: Sholom613@Rogers.Com This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel
Rabbi Yissocher Frand RavFrand Parshas Acharei Mos These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 854 - Tattoos: Totally Taboo? Good Shabbos! The Message of the Lottery of the Two Goats A major component of the Yom Kippur Temple Service involved the ritual of the "Shnei Seirim" [two goats]. Two goats were taken and stood in front of the opening of the Tent of Meeting. Lots were drawn assigning one goat to Hashem and one goat to 'Azazel'. The former was slaughtered and offered on the Mizbayach in the Mishkan / Bais HaMikdash; the latter was pushed off a remote cliff in the dessert. This Yom Kippur requirement of choosing a Korbon by lot ('goral') is unique in the Temple ritual. The Akeidas Yitzchak offers a beautiful insight into this concept of 'goral': In the future, we will each be held accountable for what we do and what we do not do in this world. Different people have different spiritual traits, varying strengths and weaknesses in matters of the soul. There are students, for example, who can sit and learn for hours on end. They have the patience and the intellect and the spiritual desire to sit in a Beis Medrash [Study Hall] hour af ter hour after hour studying Torah. There may be other equally bright young men who just do not have the patience to sit and study for hours on end. This tendency will impact a person's experience and level of success and accomplishment during the years he spends in Yeshiva. It will continue to impact his learning level and degree of knowledge and spirituality acquired throughout his life. We are all held accountable for our actions. The studious person after 120 will go to the World of Truth and get reward for all the hours and years he spent studying Torah, even though it may have come relatively easy to him. What about the person who did not have the patience to sit and learn? Will he be punished for not having accomplished something he was apparently not given the tools of patience and studiousness to accomplish? The same question can be raised regarding other human personality traits. Some people by nature are very calm and serene. It takes a lot to ge t them angry. Because of their natural temperament, they never lose their temper. There are other people who are not like that. They fly off the handle. They have no patience. They have a nervous makeup and they get angry very often. Is it truly 'just' that they should be held accountable after 120 years for not being as calm and serene through all of life's stresses as their fellow man who was born with a calm personality and makeup? The answer is that the Master of the Universe takes all of this into account. "The Rock -- perfect is His work" [Devorim 32:4]. The Justice He metes out is perfect. Everyone is given appropriate reward and punishment that factors in their particular upbringing and nature. We do not need to worry that we will be held to the same standards as the next fellow. The Almighty knows that people are different by nature and they react to things differently. The True Judge will judge with true fairness. This is the message of the two goats and the associated drawing of lots. The word 'goral' in Hebrew means two things. It means lots but it also means fate. Yom Kippur is about Repentance and Forgiveness. The Almighty is sending us a message by the ritual of drawing lots over the goats. We must ask ourselves: Why does this goat go to Hashem and the other one go to Azazel? It is not their fault! That is the way the lot came out and that is their destiny. Hashem will take it all into account. This does not necessarily mean that if a person has trouble learning, he is off the hook or if the person has a short temper, he has license to fly off the handle and does not need to worry about spiritual consequences. No, this is not so! But on the other hand, it is also not the case that a person is judged by a universal standard without factoring into account varying differences of personality and natural tendency. This is the message of the lottery determining that one Goat goes to G-d and the other Goat goes to A zazel. The Message of The Deaths Of Aharon's Two Sons ":\D nu trcdk trcd ihc 13 The Daas Zekeinim m'Baalei haTosfos on our parsha quotes a Medrash that clearly speaks to our times. The Medrash, discussing the death of Aharon's two sons, who were consumed by fire for having offered a "foreign fire" on the Mizbayach, links this incident with a pasuk in Tehillim [78:63]: "Fire consumed His young men, and His maidens had no marriage celebration." The Medrash comments: Why were the two young sons of Aharon consumed by fire? It was because they allowed the young maidens to go unmarried. In other words, they were punished for not having gotten married themselves. Many young maidens remained single waiting for the prospect that one of these two very eligible bachelors would marry them. Nadav and Avihu said to themselves (according to the Medrash) "Our uncle (Moshe Rabbeinu) is King, our father (Aharon) is the Kohen Gadol, our other uncle is Prince, we are Vice-Priests (Seganei Kehunah) which woman is good enough for us?" That is why they n ever got married. They thus died without children. The Daas Zekeinim m'Baalei haTosfos uses this Medrash to explain an apparent redundancy in the pasuk: "After the death of the two sons of Aharon when they approached before Hashem and they died." [Vayikra 16:1]. The first expression "After the death" refers to their own death; the second expression "and they died" refers to the fact that they died childless and had no one to carry on their lineage." We need to understand that we are speaking about Nadav and Avihu, who our Sages say were righteous individuals, pillars of the world. We cannot speak of their faults in the same way that we speak of the faults of other people. We do not understand who they were and we certainly cannot ascribe pettiness to them. Moreover, I am acutely aware because of the position I occupy, how difficult it is sometimes for a young man to find a suitable marriage partner. There are certainly young men who try and try and try as they might, yet they cannot readily find their destined soul- mate. This is not always because of over pickiness or pettiness. Sometimes they get turned down; whatever it is, this is sometimes the reality. However, all that having been said, the lesson we need to learn from this Daas Zekeinim m'Baalei haTosfos is that Nadav and Avihu rejected too many girls because they thought that they were not good enough for them. Part of what is happening in our society today - and this is a crises in our society - is that there are so many single men and single women who are not getting married. Again, I am not making universally applicable accusations, but certainly PART of the problem is that people are looking for perfection. The girl needs to have everything. She needs to be beautiful and she needs to have money and she needs to have yichus and she must have this and must have that, the list goes on. If they do not fit all the categories on my list, she is not good enough for me (and vice versa). The problem is that we have become such a pampered society and we can achieve perfection in so many areas of life that we think we can achieve perfection in 'shidduchim' as well. We can order a car and the car can be exactly to our liking from the exterior color to the interior color to the sound system, to all the options and bells and whistles. Forget cars -- we can go into the coffee aisle of the supermarket. It used to be that there was Folgers and Maxwell House, and that was it. Today, there are so many options of how to order a cup of coffee -- to custom design it to one's ultimate taste of perfection that we expect to be able to custom design our future spouses as well! The problem is that people are not cars and they are not coffee. People are NOT perfect. One should not expect to achieve perfection in this area of life. We need to stress and stress again to our single young men and women in the community that we cannot achieve perf ection in a shidduch. The 'list' has to be cut down to one or two major items and that is it! If there is any lesson we can take out from the tragic death of Nadav and Avihu, this is that lesson. This write-up is adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah CDs on the weekly Torah Portion. CDs or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. To Support Project Genesis- Torah.org Transcribed by David Twersky Seattle, WA; Technical Assistance by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
Rabbi J. Gewirtz Migdal Ohr A publication dedicated to Harbotzas Torah Volume 16 Issue 29 P Achrei Mos Shabbos HaGadol Pesach 5774 DEwT ISYN BY LWDGH TBw - TWM YRXA P (B:ZY ARQYW) RMAL H HWC RwA RBDH HZ OHYLA TRMAW LARsY YNB LK LAW WYNB LAW IRHA LA RBD Speak to Aharon, to his sons, and to all the Children of I srael and say to them, This is the thing that HaShem has commanded, saying: (Leviticus 17:2) Moshe was commanded to convey this message to the Kohanim and all the Jews that when one brought a sacrifice, it had to be in the Mishkan, and not anywhere the wished. One who sacrificed outside of the permitted boundaries was liable for kareis, early death. The Kohanim had to be given the command because it was they who would perform the sacrificial rituals. The Jews likely needed to hear it so they did not attempt to bring a korban somewhere else. Though it applies in the Bais HaMikdash as well, what is unique about this command at that time is that in the desert the Jews were not permitted to eat meat on their own. If they wanted to eat meat, it had to be part of a korban Shelamim, a peace-offering. This subjugation of the desires is key to the phrasing of our posuk, this is the thing HaShem has commanded. It conveys to us that the way to follow the Torah is as a soldier receiving orders from a commanding officer. We do it not because it makes sense to us, symbolized by the desire to eat meat, but because it is part of our service of G-d. While the Chacham, the wise son, asks for details of all the rituals HaShem commanded us, the Rasha, the wicked son, is looking for a reason before complying. What is this ritual about? Why should I do it? Such arrogance pushes away the Shechina, HaShems countenance. Yes, we should seek to understand the reasons behind the mitzvos, but at the end of the day, we do them because this is what HaShem commanded Moshe at Sinai. Being able to subdue our personal desire to understand and carry out the mitzvos simply because HaShem commanded us to do so shows that we have evolved beyond our human nature. The Torah was only given to those who ate the mon, say Chazal. Perhaps this is one explanation for that. Only those who ate the mon, but held back from eating meat unless it was a korban, were at the level of accepting the Torah as the will of G-d without their own biases. (XSP Lw HDGH) TYRXw Lw EMw TAYRQ IMZ EYGH ...RZEYLA RB HsEM The Haggadah tells us that the more one speaks of the events of the Exodus, the more praiseworthy it is. To highlight this, it tells the story of five great sages who spent the entire night discussing the story of Yetzias Mitzrayim until their students came to tell them it was time to recite the Shema. What is the significance of the fact that it was their students who told it to them, and that it was time for Shema? Could they not have said it was time to pray, or that it was the morning? Perhaps the purpose of expounding on the story of the Redemption is to gain a better understanding of the mastery of the Al-mighty. By discussing each act, we discover more about how He controls everything. However, its possible for one to get carried away with his ideas. The students came to remind their teachers that when all is said and done, no matter how great you are in expounding on the Torah and delving into its depths, you still fulfill it as a student fulfills his teachers will, accepting the yoke of obedience even if you do not grasp why. The Shema represents that understanding that G-d is unique and we dont have to understand it all. It is said that when Henry Ford bought parts for his Model T, he insisted that the parts be sent in crates made to his very specific instructions, down to where to put the screws. Not wanting to give up such a lucrative account, the parts suppliers gladly had the crates made the way Ford wanted. While they complied, the suppliers could not imagine what difference it made what kind of crate the parts came in as long as they got to their destination. When the parts arrived, however, Fords workers were instructed not to use crowbars to tear open the crates. The wooden crates were then disassembled and became the floorboards for the famed Model T, with holes for the screws already in the proper places! There was a plan behind his orders, and the seemingly random holes and cuts in the crates were all a part of it. Dont Try This at Home A fellow who was known as quite a joker had an interesting custom at the Seder. When he reached the part that read, Maror zeh, this bitter herb, he would point at his wife! All joking aside, there is actually a custom brought down in German Haggadas that upon saying those words, one points to his wife. Incredible? Heres the story. R Moshe Meir Weiss Shlita offers two insights to why such a custom might be instituted. First of all, Chazal tell us that when the Egyptians enslaved the Jews, they resorted to psychological warfare as well. Part of that entailed giving men work that was typically reserved for women, such as child-rearing, sewing, and other home-based work. At the same time, the women were forced to do back-breaking manual labor. This role reversal caused not only physical pain, but mental anguish. Therefore, when we say that the Egyptians embittered their lives with hard work, we point to the women, who were subjected to the hardest labor. Also, the Midrash says that the slavery was intended to keep down the Jewish population, so only married people were enslaved, giving an incentive not to wed and have a family. By pointing at the wife, we highlight that the man was willing to endure bitter labor because she was worth it. But still, dont try this at home. Thought of the week: No one will turn down a good meal just because he doesnt understand the digestive mechanism. In memory of our father, grandfather and great-grandfather, Rabbi Dr. Max Schay zl Sponsored by the Itzkowitz family ISYN Y UYYCRAY LZ RKssY YEwY RH IB LAKYM BRH NZL Sponsor an issue for $36. Info@jewishspeechwriter.com Trust me, it makes sense. Print, e-mail, and share Migdal Ohr with others. Youll be glad you did. E-mail Subscribe to info@JewishSpeechWriter.com E-mail Subscribe to info@JewishSpeechWriter.com 2014 J. Gewirtz 14 ":\D nu trcdk trcd ihc
Rabbi Sender Haber Out of the Loop Good Idea? (Acharei Mos) After the death of Aharons two sons Moshe came and told Aharon that he should not enter the Kodesh Hakodashim. Rav Yosi Haglili confirms that the sons of Aharon had been killed as a punishment for their entry. Something seems wrong here. If the sons were punished for bringing a strange fire or for being intoxicated, one could argue that they had been warned. But here there was no hint at all that the brothers were not allowed to enter the Holy of Holies. Why the punishment? One could argue that we are dealing with cause and effect but that does not seem to be the approach of Rav Yosi Haglili. I think the answer lies in a Medrash Rabba. The Medrash says that the sons committed four sins. They entered the Holy of Holies, they brought a strange fire, they brought the wrong sacrifice, and they did not consult with one another. Some explain cleverly that there is a sin for more than one person to enter the Kodesh Hakodashim at a given time. Since Nadav and Avihu didnt collaborate they ended up coming together and they died. I think the explanation may be much simpler: Whenever we embark upon something holy, exciting, and new, we need to humble ourselves and check with somebody else. There is certain arrogance to saying, there is one spot on earth that is holier than any other and I am going to be the first one to enter it. It may come from a good place and it may even be a good sentiment, but Nadav and Avihu should have at the very least conferred with one another before taking the step. The Torah is acquired Bchavrusa and Beitzah through companionship and advice. Perhaps the brothers were punished for entering because they should have consulted with someone else first. Maybe they would have come up with a different idea. Maybe they would have realized that only Aharon should go in, and only on Yom Kippur, and only for a minute. This was Moshes message to Aharon. Your sons cannot be excused for entering the Kodesh Hakodashim on their own. You didnt enter. You waited to discuss it with me. I am here as your brother to tell you that it is a good idea. Aish.Com - Rabbi Ari Kahn M'oray Ha'Aish Acharei Mot - Rectification The parasha begins with an ominous frame of reference: "After the deaths of the two sons of Aharon." The deaths of Nadav and Avihu are recounted earlier in the Book of Vayikra, although some five chapters, laden with commandments, separate the tragic events of day of the Tabernacle's consecration from the Torah's response to those events in our present parasha. In fact, the content of the commandments that are transmitted in this parasha may be regarded as no less ominous than the events that frame them: In this chapter, God conveys the laws that constitute the Yom Kippur service. The Day of Atonement, first instituted here, will be a constant in Jewish life for all time, yet this first Yom Kippur must have raised mixed feelings for Aharon. On the one hand, Yom Kippur marks the day that Moshe obtain forgiveness from God for the sin of the golden calf; on the other hand, Aharon played no small part in that sin. We find ourselves at a strange intersection of the two great tragedies in Aharon's life: the deaths of his children and the sin of the golden calf. One wonders if the thought ever crossed his mind that these events might be connected. From our perspective, the Yom Kippur ritual seems to contain echoes of both of these tragedies. The sin committed by Nadav and Avihu that led to their deaths was bringing incense that they were not commanded to bring. Conversely, the climactic moment of the Yom Kippur service is the entry of the High Priest into the Holy of Holies and ignites the incense to create a cloud, as per the precise instructions recorded in this parashah. On Yom Kippur, this cloud and the scent it carries somehow facilitate forgiveness, whereas in the case of Aharon's sons, the result was the polar opposite. A cloud of a different kind was a central aspect of the Revelation at Sinai. The cloud was a visual representation of God Himself descending, as it were, to the physical plane in order to rendezvous with His people and give them the Torah. Later, Moshe ascended into the cloud to bring down the Tablets of Stone, the physical testament to the Revelation. While Moshe was at the summit of Mount Sinai, the sin of the golden calf unfolded; as a result, the Tablets were shattered. Thus, in a very real sense, the giving of the Torah, the completion of the process that began as the cloud descended on the mountain, was "ruined" by the golden calf. The cloud dissipated, as did the protective clouds that had accompanied the Israelites as they left Egypt. Only on the tenth day of Tishrei, precisely one year before the events recorded in Parashat Aharei Mot, on the day that would become known as Yom Kippur, the people were forgiven and Moshe was given a new set of Tabletsand as a result, the clouds which protected the Jewish people soon returned. Now, on that same date one year later, Aharon and his descendants are commanded to recreate the cloud, to enter the Holy of Holies in a cloud of incense. This cloud, on this day, will effectuate forgiveness. In the Yom Kippur ritual, God elegantly addressed both failings: By commanding Aharon to bring incense, God instructed Aharon to do what his sons had done, with one crucial difference: They had now received a commandment. There would be no free-style, spontaneous worship; approaching the holiest place on earth would be permitted only through precise adherence to the Word of God. On the other hand, the cloud of incense would recreate the atmosphere at Mount Sinai on the day the Torah was first given. Yom Kippur captures both the exalted moment before the sin of the golden calf and the day the Torah was finally received - the day God forgave them for their terrible transgression and Moshe descended with the second Tablets of Testimony. This same day becomes, for all time, a day on which we can return to a more pure state, cleanse ourselves of our sins, and make a new commitment to accepting God's commandments - which is the very core of repentance, the very essence of the day. God even accepts our clumsy, misguided attempts to relate to Him by transforming those very same actions into commandments that lie at the heart of the Day of Atonement, creating the dynamic that recasts our sins as mitzvot. By commanding Aharon to do precisely what his sons had done - to recreate the cloud of Revelation and seek out intimacy with the Divine - God allows each and every one of us to experience that intimacy every Yom Kippur. When we approach this intermingling of holiness and intimacy properly, even the most profound transgressions can be forgiven. For a more in depth analysis see: http://arikahn.blogspot.co.il/2013/04/parshiot-acharei- motkedoshim.html Torah for Pesach: http://arikahn.blogspot.co.il/2014/04/torah-for- pesach.html This article can also be read at: http://www.aish.com/tp/i/moha/254190451.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. 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Rabbi Avraham Kahn Torah Attitude Pesach: Wicked Son, Wicked Son, What Have You Done? April 10, 2014 Summary There are different answers to the wicked son in the Haggadah and the Torah. A factor of ignorance is underlying the mockery of the wicked son. When the Jewish people roasted their pesach offerings they would see how useless the Egyptian idol was. The Patriarchs brought a pesach offering before the exodus from Egypt. The deeper levels of the commandments are known only to G-d. The commandments educate us and affect our whole psyche. Even the wicked son has a truly holy soul, only his ignorance has brought him to his negative attitude. Every child is different. There is a way to deal with each one. Haggadah In the Haggadah, we read about the four sons: the wise one and the wicked one, the simple one and the one who does not know how to ask. The wicked son says, "What is this service to you?" On this the Haggadah reflects, "To you, but not to me! Since he excludes himself from the group, he denies everything. You should give him a blunt answer and say, Because of this, G-d did [miracles] for me, when I left Egypt. With this answer the Hagaddah hints that since he excludes himself he would not have been part of the redemption. For me but not for you! If you had been there, you would not have been saved!" (Meam Loez Haggadah, p.32). All the questions of the different sons are mentioned in the Torah. We find the question of the wicked son in Parashas Bo where it says (Shemos 12:26-27): And it shall be when your children say to you, What is this service to you? You shall say, It is a pesach offering to G-d, Who passed over the houses of the Children of Israel in Egypt when He smote the Egyptians but He saved our households. This seems strange. Why does the Haggadah not give the same answer to the wicked son as the Torah? Wicked Son The question is even bigger. For the Haggadahs answer to the wicked son actually appears in the Torah a little later (Shemos 13:7-8): "And you shall tell your son on that day saying, It is because of this that G-d did [miracles] for me, when I left Egypt". To add to the confusion, this is also what we tell the son who does not know how to ask in the Haggadah. Simple Son Further on in the parasha it says (Shemos 13:14): "And it shall be when your son will ask you in the future, What is this? You shall say to him, With a strong hand G-d took us out of Egypt from the house of bondage". This question is asked by the simple son in the Haggadah, and in this case the Haggadah gives the same answer as the Torah. Mocking Undertone The Beis Halevi (one of the great Rabbis of Brisk) points out the difference between the way the Torah instructs us how to deal with the wicked son and the simple son. The simple son asks a straight question and we give him a clear answer. The wicked son has a mocking undertone in his question. The Torah instructs us to say a straight answer. But if we analyze the exact wording, we see that the Torah just instructs us what to say, not to address it to him. Whereas, in the answer to the question of the simple son, the Torah says explicitly you shall say to him. The reason is, says the Beis Halevi, that the Torahs answer is not necessarily addressed to the wicked son himself. Rather, this answer is intended for those that are genuinely interested to understand and want to get closer to G-d. On the other hand, the Haggadah responds to this son directly and gives him a message with a hint, in response to his mocking. G-d ":\D nu trcdk trcd ihc 15 performed miracles for me, to enable me to live a life of Torah and mitzvot. If you, wicked son had been there, with your attitude, you would not have been redeemed." The Haggadah teaches us not to feel intimidated by those who try to mock us, and to stand up for the truth we believe in. Ignorance We still need to clarify why we answer the wicked son with the same words that we address the son who does not know how to ask. Maybe the answer is that they are not all that different? After all, there is a factor of ignorance underlying the mockery of the so-called wicked son. He does not appreciate the deeper significance of the pesach offering. If he only realized that there is a lot more to the mitzvot than meets the eye, he would not be so quick to mock his heritage. So in fact the way we deal with the son who does not know how to ask and the wicked son addresses the ignorance of both. Breaking Ties With Idols Before the exodus from Egypt, the Jewish people were surrounded by idol worship. Many were influenced by the ways of their Egyptian neighbours and began to worship idols themselves. The lamb was one of the idols of Egypt. The Rambam explains that one of the reasons for bringing the pesach offering was to help the Jewish people to break their ties with idol worship. For when they roasted the Pesach lamb, they clearly saw that the idol was totally useless. Modern Life With his question, the modern-day wicked son indicates that we no longer worship lambs as idols. Therefore, the ancient rituals do not apply to our modern lifestyle. But he is ignorant of the fact that our Patriarchs and Matriarchs already brought pesach offerings hundreds of years before the Jewish people even entered into the land of Egypt. The Torah (Bereishis 27:9) tells us that Rebecca told Jacob to bring two goats for her to make a savory meal for Isaac. Why two goats? Surely, Isaac was not so hungry that he would eat even one goat? So what was the second goat for? Our sages teach that the second goat was to be brought as a pesach offering, (for both the kid of a goat or a lamb can be used as a pesach offering) even though there was no reason to celebrate the exodus from Egypt yet. This clearly teaches that there is more to the pesach offering than commemorating our exodus from Egypt and its idols. Deeper Levels Every time we try to second guess G-d and His Ways, inevitably our guess will be wrong. King Solomon, the wisest man of all times, thought he knew the reason for every commandment. But when he was unable to understand the workings of the Red Heifer (Bamidbar 19:1), he realized that there are levels upon levels to every commandment that are beyond human comprehension (see Proverbs 7:23). Breaking Bones The Sefer HaChinuch (Mitzvah 16) teaches us that the commandments develop and educate us and affect our whole psyche. Each of the detailed laws of the Pesach offering has its own reason and message. For example, the prohibition not to break the bones of the Pesach offering educates us to eat with good manners like an aristocrat, rather than to devour our food like a hungry wolf. Answer For The Wicked Son The wicked son mocks his heritage, because he fails to see that there are deeper meanings to G-ds commandments than appears at first. In the Torahs response to the wicked son, the Torah addresses the one who seriously tries to understand what the service is all about. The Torah does not answer the wicked son. But as we see in the Haggadah, there is an answer for this son as well. The Torah combines it with the lesson to the one who does not know how to ask. For deep down, even the wicked son has a truly holy soul. It is only just his ignorance that has brought him to his negative attitude. Sample Lesson The Seder night is a sample lesson for parents and educators how to deal with our children and students. Every child is different and needs to be dealt with accordingly. There is no one answer that fits everyone. Parents and educators may come across any of the four sons in real life situations, and it can be a major challenge how to deal with some of them. The Haggadah teaches us that there is a way to deal with each one. It is important to look beyond the negative faade of mockery and find the way into the holy soul even of the wicked son. Only then we can hope to educate every child to be a proud Jew committed to a life of Torah and mitzvot. These words were based on notes of Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto. Shalom. Michael Deverett P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate hearing from you. If you know of others who may be interested in receiving e-mails similar to this please let us know at michael@deverettlaw.com. For previous issues please see http://www.shemayisrael.com/parsha/kahn/archives/archives.htm.
Rabbi Yosef Kalatzky Beyond Pshat LZeicher nishmas avi mori Reb Moshe Ben Yosef Kalatsky zl u lzeicher nishmas emee morasi Shaindel Bas Reb Chaim Tzvi zl LZeicher nishmas ishtee Yehudis Chanah Kalatsky Bas Reb Kehas Zl 1. Activating Gds Kindness in the Month of Nissan The Gemara in Tractate Rosh Hashanah states, In the Month of Nissan our forefathers were redeemed, in Nissan (in the future) they are destined to be redeemed. Why is the month of Nissan considered to be especially relevant to the redemption of the Jewish people? Ramah in the Code of Jewish Law (Shulchan Aruch) states that there is a custom among the Jewish people to provide the means for the needy before Passover in order to purchase flour for matzos (kimcha dpischa), as well as other Holiday needs.. Mishna Brurah cites the Jerusalem Talmud which states that this custom is ancient among the Jewish people. For ages, the Jewish people have been providing for the needy so that they should be able to celebrate the Holiday with dignity and without lacking the basic necessities. Rambam writes that if one celebrates the Holiday without concern for his fellow who may not have the adequate financial means to provide for himself, it is considered that he is celebrating the holiday to sate his own belly. His celebration does not qualify as a Holiday for Gd (Moadei Hashem). However, the issue of not providing for the needy, as Rambam states, is not limited to the Passover Holiday, it also applies to the other Festivals. However, there is something specific about providing the means to celebrate the Passover Seder properly with matzah and whatever the Seder requires. Why is there a special obligation to provide for these specific mitzvos? Shalah HaKadosh explains that the Jewish people were not sufficiently worthy to merit redemption from Egypt. Despite that fact, Gd did redeemed them. The Midrash tells us that as the Jewish people passed through the Sea, enclosed on each side by walls of water, the angels began prosecuting them before Gd. They had said, Why are you sparing the Jewish people and destroying the Egyptians? These are idolaters and these are idolaters. Since the Jewish people were classified as idolaters to no less a degree than their Egyptian masters, why were they being redeemed and the Egyptians destroyed? Although Chazal tell us that the Jewish people had some degree of worthiness to be redeemed because they did not shed their identity as Jews, although they had been the chattels of the Egyptians for many years (they did not change their names, dress, or language). Nevertheless, the Jewish people were redeemed from Egypt was because of Gds unlimited Kindness. It was purely an act of benevolence that He had taken then out of Egypt. Each of the Patriarchs chose to emulate a specific Attribute of Gd. Avraham our Patriarch chose to emulate Gds Attribute of Kindness (Chesed). Yitzchak chose to emulate Gds Attribute of Justice (Din) and Yaakov chose to emulate His Attribute of Mercy/Truth (Rachamim/Emmes). Why did Avraham choose the Attribute of Kindness and not any of the other Attributes? King David writes in Psalms, Olam chesed yibaneh the world was created out of (His) Kindness. Gd is the perfect and complete Being who is in need of nothing. He created existence only out of His Kindness to give man the opportunity to develop in a setting that will qualify him as one who is deserving of reward. This opportunity for spiritual advancement is only due to the Kindness of Gd. Avraham chose to emulate Gds characteristic of Kindness because just as Gd brought about existence through His Attribute of Kindness, so too would Avraham bring about a new existence with kindness. Avraham was the equivalent of entering into a new creation because he was the only individual in a world of paganism to recognize Gd and espouse His existence. Avraham himself was the equivalent of a new existence and thus established himself as the progenitor of the Jewish people, who were destined to be Gds people. The Jewish people were taken out of Egypt only for the specific objective to receive the Torah at Sinai. As a result of accepting Gds Torah they became His holy People, which was the equivalent of a new creation that did not exist before that moment. This process of creation began with the Ten Plagues of Egypt and culminated at Sinai, with the receiving of the Torah. Since the process of redemption was the equivalent of a new creation, Gd utilized His Attribute of Kindness to bring it about. Thus, the month of Nissan is the month that Gd demonstrated His Attribute of kindness. Zohar writes that when one takes a proper initiative on the terrestrial level, it activates infinite forces within a similar context in the spiritual realm. In order for the Jewish people to be beneficiaries of the ultimate redemption they must be worthy of Gds Kindness. Since the month of Nissan, in its essence is a month that Gd had demonstrated His infinite Kindness, when the Jew provides for his fellow what is needed for the Seder to appreciate Gds Kindness (regarding the redemption from Egypt), it will activate redemption, which is the ultimate kindness. 2. What is the Meaning of Freedom for a Jew? The Men of the High Assembly, who composed the text of all the prayer services, chose to refer to the Festival of Passover as the time of our freedom (zman chairuseinu). It is true that we recount in the Seder service that it was during this time that Gd redeemed the Jewish people from Egypt. They were enslaved for hundreds of years and had suffered during their bondage under their Egyptian taskmasters. The Jewish people were the equivalent of the chattel of the Egyptians. However, had Gd freed them from their bondage through His infinite Kindness. The objective of taking the Jewish people out of Egypt was not only to free them from their physical oppressors, but rather it was so that they should stand at Sinai and receive the Torah. Every aspect of the process of their redemption and progressing towards Sinai was essential to qualify them to receive the Torah and become Gds Holy people. The Ten plagues and all the revealed miracles that had transpired relating to their redemption caused the Jewish people to be weaned from their pagan beliefs and become spiritualized. During their enslavement in Egypt they had become pagans to no less a degree than their Egyptian masters. However, at Sinai the Jewish people chose to accept the Torah with the unequivocal declaration of Naaseh Vnishma (We will do and we will listen). Thus, the objective of redemption from Egypt was achieved. What is the meaning of freedom as it pertains to the Jew? The Jewish people could have chosen not to accept the Torah. If they had done so, they would have perished under the mountain and all existence would have come to an end. The creation of the world and its ongoing existence was contingent upon the Jewish people accepting the Torah at Sinai. However, they agreed to be committed to the dictate of Gd without knowing its extent and ramifications. Regarding the Ten Commandments that Moshe had received at Sinai, the Torah uses the term charusengraved. The words of the Ten Commandments were etched through the stone Tablets. The Mishna in Pirkei Avos (Ethics of our Fathers) states that the word charus should not be read with its vowels but rather it should be read as cheirus freedom. (Both words are spelled with the same letters; however, they are punctuated with different vowels which determine their reading). As it states, There is no free man other than the one who engages in Torah study. Why is this so? If one is without a master dictating his existence, he should be considered free to do as he chooses. However, the Torah, through the world cheirus alludes to the 16 ":\D nu trcdk trcd ihc fact that this is not so. The Torah which is replete with dictates and commandments, which guide every aspect of ones life, seemingly woulkd deny ones freedom rather than making him a free man. One who is truly free is able to make decisions based on choices that are in his best interest. One must establish an objectivity to be able to make that evaluation. In order for one to make these choices he must have a sense of clarity in order to discern between what is good and what is the antithesis of goodness. If one attempts to choose what is truly good based on his own sense, intellectualism, and experience he will be subject to his own human inclinations and desires. These human needs create a conflict of interest that do not allow the individual to appreciate all the full ramifications the issues in order to make the proper choice. Thus, one is enslaved by his own impulses and material needs. He is blinded from what he truly needs to advance his spirituality. In contrast, one who engages in Torah study is able to extricate himself from the animalistic and material drives to utilize the material in order to facilitate spiritual growth. One will have an understanding that the material itself has no intrinsic value unto itself. Therefore, the one who engages in Torah study is truly free, whereas the one who is not involved in that process is being driven by the animal that exists within every person. We say in the Haggadah that it was Gd Himself who took the Jewish people out of Egypt. It was not through an angel or any other spiritual entity. Arizal explains that the spiritual impurity of Egypt was so intense that not even an angel, who is a spiritual being, would have been tainted by the environment. Therefore, only Gd Himself could have extricated the Jewish people from that location of impurity. At the time of their redemption they were permeated and infected with impurity to the point that their spiritual system was completely shut down. They did not have the capacity to process and relate anything within the spiritual realm. Gd not only freed the Jewish people from their physical bondage, He had extricated and purged them from the spiritual impurity that they had absorbed during the Egyptian bondage. The Torah states, Yisro, the Minister of Midian, the father-in-law of Moshe, heard all that Gd had done for Moshe and Israel, His People that Hashem took Israel out of Egypt. After Yisro heard all that Gd had done for the Jewish people, he abandoned his position as Minister of Midian and his community to join the Jewish people in the desert. Why was Yisro so impressed with all that he had heard? Yisro was world renowned as a pagan priest of idolatry. He was the most proficient person in all forms of idol worship. In the past, he had been one of Pharaohs personal advisors. He thus understood and appreciated the intense impurity that existed in Egypt.. When he had heard that Gd had taken the Jewish people out of Egypt and that they were able to express themselves at the Splitting of the Sea, as they had done as a result of processing the miracles that they had witnessed, he was amazed and taken aback. He realized that Gd had cleansed and purged them from the impurity that they had attained in Egypt. It was not humanly possible for one to be freed from the influences of Egypt unless Gd Himself intervened. After Yisro had heard what had transpired, he abandoned his position of honor in order to join the Jewish people in the desert. The spiritual freedom that the Jewish people had attained was unequaled in existence. Gd gave them an objectivity, which gave them the ability to make the proper choice. The process of full spiritual emancipation culminated in the receiving of the Torah at Sinai. When we mention in our prayers that Passover is the time of our freedom (zman chairuseinu). we must understand that we are not only referring to our physical freedom, but also the spiritual freedom to have the clarity to make the proper choices. We are only able to function as Gds people because of that special level of freedom that we had attained at the time of the exodus from Egypt. 3. Redemption from Egypt, the True Kindness of Gd We recite in the Passover Haggadah and at every bris (circumcision) a verse from the Prophet Yechezkel which states, In Egypt you were naked and devoid Chazal explain that the verse is referring to the spiritual state of the Jewish people when they were in Egypt. Since they had become pagans, they were devoid of mitzvos. The Prophet concludes, I saw you wallowing in your bloods. Through your blood, you shall live. Through your blood you shall live. In order for the Jewish people to be worthy of redemption from Egypt they needed to have sufficient spiritual merit. Therefore, Gd gave them the opportunity to perform the mitzvah of circumcision and the mitzvah of sacrificing the Pascal lamb. It is through the bloods of circumcision and the Pascal sacrifice that the Jewish people were made sufficiently worthy for redemption. Why did Gd specifically choose these two mitzvos in order to give the Jewish people sufficient merit? Shalo HaKadosh writes that the redemption from Egypt was a replication of the creation of the world. King David writes in Psalms, Olam chesed yibaneh the world was created with Chesed (Kindness). Nothing existed before Creation. Therefore, there was no one who was deserving of Creation. Gd created existence out of His Kindness in order to give man the ultimate opportunity to spiritually perfect himself. Just as creation initially came about in a context in which there was no one who was worthy of it, so too were the Jewish people redeemed from Egypt, despite their lack of worthiness. The only reason Gd had given them the opportunity to be redeemed was purely out of His Kindness. The redemption from Egypt, emanating from Gds Kindness, was a replication of the creation of the world. Every day we conclude the Amidah (silent prayer) with a request that Gd should rebuild the Temple where we shall worship Him and the offering of Yehudah and Jerusalem will be pleasing to Gd, as in the days of old and in former years. One would think that the days of old and in former years is referring to the time of the First Temple, or the Mishkan when the Divine Presence dwelt in the midst of the Jewish people. However, the Midrash explains that days of old and in former years is referring to the days of Adam when he had brought his offering. At the time of Adam, because the world was pristine and spiritually untainted by idolatry, the offering that Adam had brought had greater value. It was truly pleasing to Gd. Therefore, we supplicate Gd that at the end of time our offerings should be as pleasant to Him as in the time of Adam, when there was no impurity of idolatry in the world. The Jewish people, by slaughtering the Pascal lamb, which was the deity of their Egyptian masters, were in effect purging their midst from idolatry/paganism. Rejecting idolatry in such a vehement manner was a reinstatement of creation at the time of Adam. Ohr HaChaim HaKadosh explains, based on a Zohar, that Adam was created without a foreskin. It was only as a result of his sin, that the foreskin developed as an outgrowth of the impurity that Adam had brought upon himself. If the Jewish people were to be redeemed from Egypt, they needed to replicate the setting of existence that was at the beginning of Creation. They were therefore given the mitzvah of circumcision so that they would be in the state of Adam, before he had sinned. When the Jewish people accepted the Torah at Sinai, they had fully ascended to the level of Adam, before the sin. They became eternal spiritual beings. Gd had initially created the world to be a setting in which His Presence could dwell. However, because Adam had putrefied existence, the Divine Presence could not dwell on the terrestrial level. At Sinai, the world was restored to its initial setting, in which the Divine Presence could again dwell amongst the Jewish people. However, because they had sinned with the Golden Calf they once again caused existence to revert back to its impure state, as Adam had done through the eating of the fruit. Both Adam and the Jewish people had putrefied existence with idolatry. The Gemara in Tractate Sanhedrin tells us that after Adam had sinned, he was classified as a heretic. Despite the fact that Adam was in the presence of Gd, he ate of the Tree of Knowledge, defying His Will. This was a denial of Gds existence similar to that of idolatry. Ramchal explains that Gd had initially created man in a way that the soul (neshama) was contained within the body. Adams physicality was spiritualized to the degree that his soul could be infused within his body. However, after the sin of Adam, the body of man became physicalized and thus the soul needed to hover above the body. The body was no longer qualified to contain the soul. There was only one person, other than Adam, whose body was sufficiently spiritualized to be the vessel for the soul; it was Moshe. Thus, there is a commonality between Adam and Moshe. However, just as Adam had failed with idolatry, so too did Moshes decision precipitate idolatry among the Jewish people. Moshe had allowed the rabble (eirev rav) to leave Egypt along with the Jewish people, without consulting with Gd. It was the rabble that had instigated the sin of the Golden Calf. Once again there is a parallel between the time of creation and the exodus from Egypt. Maharal of Prague and Ramchal explain that the Jewish holidays that are mentioned in the Torah are not merely commemorative (to commemorate events of the past). But rather, the Jew is meant to re-experience what had transpired on those particular moments in history. Whatever energies/influences that Gd had released to bring about those events in the past, are once again released every year at those particular times. The Jew who observes the festival as prescribed creates an infrastructure to capture that energy- thus causing him to be the beneficiary of those influences. Therefore in order for one to be the greatest beneficiary of the Divine Kindness that is made available on Pesach, which is what had brought the world into existence, one must create a proper setting by observing and internalizing the laws of the festival. 4. The Plague, A Reaction to the Defiance of Pharaoh The Midrash cites a verse from Psalms regarding the plague of darkness, He (Gd) sent darkness and it became darker because they did not accept His dominance. The darkness that Gd had brought upon the Egyptians was severe. Why was this so? Because the Egyptians were unwilling to become subservient to Gd (despite all of the plagues that had preceded the plague of darkness). Gd had said to the angels, The Egyptians deserve to be smitten with darkness. All of the angels agreed in unison and they accepted Gds Word. Gd sent the darkness and it to become more intense. The darkness was more than a mere absence of light it was tangible. This is analogous to a king who gives an order to one of his loyal servants to punish a defiant subject with fifty lashes. Rather than administering fifty lashes, the devoted servant of the king gave one hundred lashes. Similarly, Gd had commanded that darkness should come upon the Egyptians and the darkness intensified itself. Meaning, the angels that were commanded to bring darkness upon the Egyptians, intensified the plague on their own accord. An angel is a spiritual being that carries out the Will of its Maker with total devotion as instructed. If this is so, how could have the angels intensified the darkness that came upon the Egyptians, which was not in conformance with the Dictate of Gd? The Torah tells us regarding the plague of hail that it was a phenomenon of fire and ice coexisting simultaneously. Rashi cites Chazal who explain, Although fire and water are opposing forces, they made peace with one another in order to carry out the Will of their Maker. Because Gd Wills that fire should burn and water be the agent that extinguishes fire, that is why nature functions in this manner. However if Gd should Will that water should not extinguish fire, then water and fire will coexist with one another. If this is so, then what is the meaning of the words of Chazal fire and water made peace among themselves? This indicates that these forces, on their own, chose to coexist without Gd Willing this new phenomenon. Rambam writes in The Fundamentals of Torah that an angel is an intellectual spiritual being. It is a being that has a unique level clarity to understand Gd and His Will. Thus, it carries out the Will of Gd as instructed. An angel is not a spiritual automaton. It is because of its exceptional understanding of Gd that the angel is compelled to carry out His Will. This is similar to the Sinai experience at the time of the giving of the Torah. ":\D nu trcdk trcd ihc 17 The Gemara explains that the Jewish people were compelled to accept the Torah at Sinai. As it states, Gd held the mountain over them, as if it were a barrel, and had said If you accept the Torah it will be good. If not, there you will be buried. According to the literal understanding of the words of the Gemara, the Jewish people were physically coerced to accept the Torah at the threat of losing their lives. Reb Meir Simcha of Dvinsk explains that this passage within a metaphorical context. The Jewish people had ascended, at Sinai, to an unusual level of clarity that was compared to the angels. Choice only exists when one believes that there is an alternative. However, if ones understanding of value is unencumbered then one no longer has choice. Thus, they were compelled to accept the Torah. It was the equivalent of holding the mountain over them. When Gd brought the plague of hail upon the Egyptians, the angel responsible for the function of water and the angel responsible for the function of fire chose to coexist because they understood with absolute clarity the desecration of Gds Name that was being perpetrated through the defiance of the Egyptians. The Egyptian belief was that all existence was limited and bound by the laws of nature. Thus, fire and water, which are opposing forces could not coexist. After Pharaoh had witnessed the plague of hail he exclaimed, This time I have sinned; Hashem is the Righteous One, and I and my people are the evil ones. Seeing this new phenomenon which was contradictory to the laws of nature was a sanctification of Gds Name. Pharaoh understood at that moment that there was a power outside of nature that dictates existence. Similarly, the angel that was responsible to bring about darkness appreciated the desecration of Gds Name that was being perpetrated through the defiance of Pharaoh and the Egyptians. Therefore, when Gd ordered the plague of darkness to come upon Egyptians, the angels responsible for executing the Will of Gd, intensified the plague in order to punish the one who desecrated Gds Name by bringing greater devastation upon the Egyptiansjust as the loyal servant added fifty lashes to the punishment of the defiant subject. 5. Taking Nothing for Granted The Torah states, Gd said to Moshe, Please speak in the ears of the people: Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels. Hashem granted the people favor in the eyes of Egypt; moreover, the man Moshe was very great in Egypt, in the eyes of the people. Gd had promised Avraham that after the Jewish people completed their years of bondage in Egypt, they would leave with great wealth. In order to bring this promise to fruition, Gd had told the Jewish people to request of their masters silver and gold vessels. One would think that after experiencing nine devastating plagues that had reduced Egypt to rubble, the Egyptian people would have even been willing to relinquish their valuables to them as a result of intimidation. Why was it necessary for Gd to grant the Jewish people special favor in the eyes of the Egyptians in order to borrow their wealth? Seemingly, all that had previously transpired was not sufficient to force the Egyptians to lend their personal effects to the Jewish people. The Torah states at the beginning of the Portion of Shemos, A new king (melech chadash) arose over Egypt, who did not know Yosef. After Yosef had passed away, Pharaoh decreed new mandates against the Jewish people as if he did not know Yosef. Yosef had been the Viceroy of Egypt who was responsible for Egypts survival during the years of famine. The Jewish people were initially revered by the Egyptians during Yosefs lifetime because they were seen as royalty. However, now they were reduced to slaves. The Midrash states, The Prophet says, They (the Jewish People) betrayed Gd and they fathered strange children. Because of this, they will be eaten by chodesh. They bore children and did not circumcise them. The moment Yosef had passed away, the Jewish people nullified the mitzvah of circumcision. They had said, We shall be like the Egyptians. When Gd had seen that the they no longer wanted to identify themselves with Him, by nullifying the sign of the covenant/circumcision, He nullified the love of the Egyptians for the Jewish people. As it states, He changed their heart to despise His people Now they will be consumed by chodesh. As it states, A new king (melech chadash) arose over Egypt. (Without vowels the word chodesh is read chadash) This king enacted new decrees to embitter their lives. The Jewish people were no longer were esteemed or revered by the Egyptians because they had ceased to circumcised themselves. Since they nullified their covenant with Gd, He nullified the love that the Egyptians had for them. The only reason one finds special favor in the eyes of another is because Gd grants that special favor. When the Jewish people were still despised by the Egyptians they were their slaves. Naturally a master does not esteem his slave/chattel. When Gd caused the Jew to be seen by his master as special and worthy of respect, it was obvious that it was a miracle being performed by Gd. It is true that even if the Jewish people would not have found special favor in the eyes of their masters they would have released their valuables on loan out of fear; nevertheless, Gd wanted the Egyptians to give up their wealth because they perceived the Jewish people as special. Gd wanted to convey this understanding to the Jewish people that ones status and acceptability is determined by Gd. Initially the Jewish people chose to stop circumcising themselves because they believed that by being uncircumcised they would be embraced by Egyptian society. However, Gd caused them to be rejected and despised by their Egyptian masters. This confirmed that finding favor in anothers eyes is not determined by the way one behaves but rather by how Gd wants him to be perceived. Immediately before redemption, Gd wanted to reiterate this understanding and belief- thus causing the Jewish people to find special favor in the eyes of their masters. The Jew needed to understand before redemption that every aspect of his life is determined by Gd Himself. The Jewish people needed to understand that the great wealth that they were taking was not because they had intimidated the Egyptians, but rather it was only because it was the Will of Gd. There was no aspect of the redemption that was not enmeshed with miracle. We find that although Yosef was exceptionally gifted and accomplished, he would not have been appreciated by his master Potiphar or the warden when he was imprisoned, had it not been for Gd to allow him gain special favor in their eyes. We beseech Gd continuously throughout our prayers that we should find special favor in His Eyes and in the eyes others. Although one may possess unique qualities and abilities, one must understand that ones value is only appreciated if Gd allows it to be so. 6. The Culpability of the One Who Has Clarity The Torah states after the seventh plague, Gd said to Moshe, Come to PharaohUntil when will you refuse to be humbled before Me After experiencing all of the devastating plagues which befell Egypt, why was Pharaoh not asked to humble himself before Gd earlier? Why did Gd wait until after the seventh plague to reproach him in this manner? After the plague of hail, the Torah states, Pharaoh saw that the rain, the hail, and the thunder ceased, and he continued to sin; and he made his heart stubborn Prior to this moment, when the Torah mentioned the hardening of Pharaohs heart it did not state that he continued to sin. Why, only after the plague of hail, does the Torah state he continued to sin? Regarding the third plague (lice), although the sorcerers of Egypt had said to Pharaoh, It is the finger of Gd, meaning it could not be attributed to sorcery, he was not considered a sinner for remaining unaffected by the plague. Until the plague of hail, Pharaoh had attributed the previous plagues to a deity. Although the Egyptian sorcerers had recognized that the plague of lice was the finger of Gd, Pharaoh himself interpreted that to mean that it was the hand of the deity of the Jewish people. The deity of the Jews, although it had demonstrated superior powers, was only one among many other deities. This is in fact the basis for pagan belief. Pagans worship powers that exist within nature, believing that they are independent of Gd. These deities, regardless of their enormous power, are limited to the natural order. Pharaoh was not willing to accept the concept of spirituality, an Omnipotent and Infinite Being, Who transcends and dictates nature. As the Torah states, Pharaoh replied, Who is Hashem (YKVK) that I should heed His voice to send out Israel? I do not know Hashem, nor will I send out Israel! All of the plagues that had transpired prior to the plague of hail were plausible within a natural context. Once the plague was unleashed, its reality was something that existed within the natural order. It was only the enormity of the plague that overwhelmed Egypt. Contrastingly, the plague of hail was the coexistence of fire and water, which are contradictory forces that cannot coexist within nature. As Rashi cites the Midrash, Fire and water made peace between them in order to do the Will of their Maker. Thus, Pharaoh could not attribute the plague of hail to a deity. He had understood that the plague of hail was something that transcended nature and therefore was Willed by an All-Encompassing Being. The Torah states, Pharaoh sent and summoned Moshe and Aaron and said to them, This time I have sinned; Hashem (YKVK) is the Righteous One, and I and my people are the wicked ones This was the first time Pharaoh had reached a level of clarity to recognize Gd as the Omnipotent Being and not another deity. However, after Moshe had prayed and caused the plague of hail to cease, Pharaoh again hardened his heart and reverted back to his previous stance and did not allow the Jews to leave. This is the reason the Torah at this moment states, He continued to sin... It was only because Pharaoh had reached a level of clarity to recognize Gd as the Omnipotent One and despite this, he did not heed His Word. Therefore he was considered to be a sinner. After achieving this level of clarity, the only basis to reject Gd and assume a position of denial was a lack of humility. Therefore Moshe was instructed by Gd to say to Pharaoh, Until when will you refuse to be humbled before Me? The Gemara in Tractate Pesachim tells us that the Jew who truly despises Judaism/practicing Jews is the one who had studied Torah but chose to leave its path. Rashi explains that this Jew detests the others because since he had studied, he knows how he is regarded and seen by other Jews. He knows that others regard him as a lesser person for living the life that he has chosen. However, one can explain this passage in the Gemara in another manner. The person, who at one time came upon truth and then chose to reject it, must live in a state of denial in which he must suppress the truth in order to accommodate his conflicts of interest. When one lives a life of falsehood (denial), knowing the truth yet choosing to ignore it, he continuously experiences a degree of guilt that causes an irrational hatred for Judaism. The Gemara in Tractate Kiddushin states that if one sins and then chooses to repeat it, it assumes a permitted status to that person. When one transgresses in a particular area (intentional or inadvertent), he has a choice to either correct the wrong by doing teshuvah (repenting, or if he chooses to continue along the path of sin he must recognize that behavior as permissible. This is because if he does not, he must continuously live with guilt which is something that a human being cannot tolerate. He must retreat into a state of denial by suppressing the truth and allowing his conflicts of interest to dominate him. This is similar to the one who had studied Torah and chose to leave the path. Pharaoh, who had clearly seen the Hand of Gd in the plague of hail, could not deny Gds Omnipotence. It was only his arrogance and conflicts of interest that caused him to reject and suppress the truth which is the meaning of Pharaoh hardened his heart. This is why the Torah refers to his behavior after the plague of hail as he continued to sin. This is the reason Moshe reproached him only after the seventh plague and not before. 7. The Perspective that is Needed for Survival The Torah tells us that after the Jewish people had seen the remains of the Egyptians on the seashore, They believed in Hashem and Moshe His servant. After the Sea 18 ":\D nu trcdk trcd ihc had closed upon the Egyptian army, the Jewish people were not convinced that their enemies had perished in the Sea. They were concerned that they would circumvent the Sea in order to continue pursuing them. When their remains were cast on the seashore, they had seen Divine retribution and they believed in Gd and Moshe His servant. They were inspired to sing Gds praises along with Moshe, articulating every aspect of the destruction of their enemies. The Midrash states, It was because they believed in Hashem that the Jewish people merited to inherit the Land. In the merit that Avraham believed in Gd, he inherited this world and the world to come. As it states, He believed in Hashem, and it was considered a righteousness. Similarly, when Moshe presented himself to the Jewish people as the Redeemer, they believed. As it states, The tzaddik will live through his belief (in Gd.). It is understood that if one believes in the in Gd after he is the beneficiary of His Beneficence, his belief is not considered notable. However, if one has reason to question and despite his difficult predicament, he believes, it is considered something admirable. For example, the Torah states that Avraham believed in Gd after he was promised that he would have a son. Although he had not yet fathered a child from Sarah, our Matriarch, at his advanced age, Avraham believed in Gds promise that he would. Therefore, his belief was considered a righteousness. It is when one believes in Gd, despite the ones circumstance, that belief is considered to be exemplary. Although the Jewish people were pagans in Egypt, when Moshe presented himself as the Redeemer of Israel, the Torah states and the people believed. Despite the fact that they had abandoned their Jewish beliefs, when Moshe presented his credentials as Gds agent, they believed. Chazal compare the physical world to the night time period. It is because when there is an absence of light, things are obscured and distorted. Ones perception of truth is very often based upon ones own conflicts of interest. Throughout history, we as a Jewish people have witnessed and experienced many tragedies and upheavals such as the destruction of two Temples, expulsions, and continuous discrimination and victimization. Without belief and trust in Gd, that all that He does is for the Good, one would have difficulty doing His Will. A Jew can only thrive within the spiritual realm, if he is secure in his belief. When the Jewish people declared their belief in Gd and Moshe His servant it was after witnessing the splitting of the Sea and the many revealed miracles that had previously occurred. They had also witnessed Divine retribution when the remains of the Egyptian army were cast on to the seashore. If their declaration of belief occurred immediately after benefiting from Gd in a context of miracles, why was their declaration of belief at that moment esteemed by Gd that they should merit to inherit the Land and that the Divine Presence should rest upon them? If anyone would witness what the Jewish people had, it is understood that they would declare their belief in Gd. Why is it necessary for the Torah to state, They believed in Hashem and Moshe His servant? Seemingly, this is a natural consequence. Evidently, since the Torah does share with us their declaration of belief, it must be because their experience was not as convincing as one may think. If it were, the Torah would not need to state it. The Jewish people at this point had left Egypt to go into the desert without any provisions or any sense of security for the future. They had left the security of their homes based on Moshes directive in the Name of Gd. Despite all of the uncertainties of their predicament, their faith and belief in Gd and Moshe was unswerving. This was considered an accomplishment that was valued by Gd. As the Prophet states, I (Gd) will always remember the kindness of your youthyour following Me into an unplanted land... It was because of their belief in Gd that the uncertainty of the future did not distract or hinder them from heeding the word of Gd. The righteous live by their belief. Despite all of the unanswered questions and difficulties of life, every Jew must believe with absolute faith that Gd is continuously watching over us and will speedily bring Moshiach to bring about the ultimate redemption. 8. The Spiritualization of the Mind After the Jewish people had witnessed the revelation of Gd at the Sea, the Torah states, Moshe caused Israel to journey from the Sea of Reeds and they went out to the Wilderness of Shur; they went for a three-day period in the Wilderness, but they did not find water. They came to Marah, but they could not drink the waters of Marah because they were bitterThe people complained against Moshe saying, What shall we drink?... After seeing the Hand of Gd in Egypt through the plagues and the splitting of the Sea, it was inappropriate for the Jewish people to complain to Moshe that they did not have anything to drink. They should have requested of him to pray to Gd to provide them with water. Moshe cried out to Gd and He showed him a tree, which he threw into the water and the water became sweet. The Torah then states, There Hashem established for (the nation) a Decree and an Ordinance, and there He tested them. Rashi cites Chazal, Marah was the first location in which the Jewish people were given portions of the Torah for them to engage in (their study). What were the portions that were given? The laws of the Shabbos, the laws pertaining to the Red Heifer (Parah Adumah), and laws pertaining to monetary issues/damages (Dinim). Before the giving of the Torah at Sinai, the classification of the Jewish people was Noahides. They were not yet bound by the laws of the Torah. They were not subject to spiritual contamination, because only a Jew (post-Sinai) is susceptible to spiritual impurity. The laws of the Red Heifer had no relevance to their present status. The value of the Red Heifer that was communicated to them was purely for the sake of engaging in its study. Why was it important at this time to engage in Torah study? The Jewish people had witnessed at the Sea the Hand of Gd on the most vivid level. Chazal tell us that what the maidservant had seen at the splitting of the Sea even Yechezkel the Prophet had not seen. Although they had declared after the Sea closed upon the Egyptians their belief in Gd and Moshe, three days later they quarreled with Moshe rather than speaking to him in a more respectful manner. One would think that after experiencing this level of revelation and understanding of Moshes status as Gds Prophet, they would have behaved differently. It is evident from their behavior that even when one is exposed to Gds Presence, ones human frailties and conflicts do not allow the person to process and internalize the event sufficiently. Without, the spiritualization of ones mind and emotion, the events have relatively little impact on his being. The only thing that gives one the capacity to fully appreciate a spiritual encounter is the study of the Torah itself. The Jewish people at this time did not have that available to them. Therefore, Gd gave the Jewish people the portions of the Shabbos, the Red Heifer, and laws, in order to engage in their study. Through this process of studying, the Jewish people would be spiritualized in mind and emotion to have the capacity to fully appreciate spirituality. Thus, they would overcome their human impediments. The blessing that is recited before one engages in the study of Torah is, Blessed are You Hashemand has commanded us to engross/engage ourselves in the words of Torah One would think that the blessing should be, and has commanded us to learn Torah Maharal of Prague explains that the mitzvah of Torah study is to engage in its study. The process of engagement, attempting to understand the words and concepts of the Torah, is the mitzvah itself. Therefore, the text of the blessing which precedes the study of Torah is to engage in its Words. It is this process that impacts upon the person and spiritualizes him. It is not limited to the accumulation of its knowledge. Chazal tell us, Talmud Torah keneged kulam - the study of Torah is equivalent of fulfilling all the mitzvos of the Torah combined. Thus, engaging in Torah study touches upon the total spiritual development of the individual. Although the Torah in its entirety was not yet given to the Jewish people at Marah, nevertheless, studying the portions of Torah that were given to them would impact upon them as if they had studied all aspects of the Torah. Consequently, through engaging in these portions, they would become spiritualized in preparation for the Sinai event. The Gemara in Tractate Avodah Zorah tells us that the one who engages in Torah study and performs acts of kindness will dominate his evil inclination. Chofetz Chaim explains in his work Toras Chesed that the evil inclination affects a person in two areas of his existence through his mind and through his physicality. When one engages in Torah study, the mind is spiritualized. Thus, his thoughts become impervious to the evil inclination. When one engages in acts of kindness (chesed), he is spiritualizing his physicality. Thus, body is not inclined towards evil. The only reason one does not have clarity is because one is distracted by his emotions and desires. The only way one can contend with this issue is to engage in Torah, which spiritualizes all aspects of ones being. 9. Relativity Determines the Degree of Sanctification of Gd The Midrash states, "Why does the Portion begin, 'It happened when Pharaoh sent out the people...? It is because the same mouth that had said, I will not send them out now had said I will send them out. What was the reward for this? The Jewish people were given the mitzvah of not being permitted to harass the Egyptian. The mouth that initially rejected G'd by saying, Who is Hashem... I do not know Hashem retracted and said during the plague of hail, This time I have sinned; Hashem is the Righteous One, and I and my people are the wicked ones... What was his reward? G'd gave his people in ground internment. As the Torah tells us that after the Sea had closed upon the Egyptian army, they were buried (and not left to be devoured by the fish of the sea). " Pharaoh was no ordinary man. He was the monarch of the most advanced and powerful civilization in the world. In addition, he was a pagan who had proclaimed himself as a deity. For Pharaoh to agree to send out the Jewish people because Gd had commanded him to do so through Moshe His agent, it was a sanctification of Gds Name (kiddush Hashem). The world had seen the obstinate and seemingly invincible Pharaoh submit and adhere to the dictate of Gd, which itself was the ultimate sanctification of Gds Name. Through this his people had merited the negative commandment that a Jew is not permitted to harass an Egyptian. The self- deified pagan monarch who initially denied Gds existence on the most insolent level Who is Hashem I do not know Him? now acknowledged His all- encompassing dominion by declaring Hashem is righteous. He thus merited on behalf of his people that they should receive proper burial after the closing of the Sea. For someone who was known to be the most powerful monarch and self- proclaimed deity to acknowledge the Omnipotent Being, is truly a sanctification of Gds Name. The Torah states, You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. Rashi cites Chazal who explain that the term stranger is referring to a convert. A Jew is not permitted to cause pain or aggrieve a convert by reminding him of his past. The Gemara tells us that this prohibition extends for ten generations. However, we find that very often Yisro, Moshes father in law, is referred to in the Torah as Kohen Midian high priest of Midian. Although this was after his conversion to monotheism, he is continuously referred to in this seemingly pejorative manner. If one is not permitted to remind another of his past, then why does the Torah repeatedly emphasize and reiterate that Yisro was the pagan priest of Midian? If the Torah had not referred to Yisro as the high priest of Midian, then we would not appreciate the ramifications of his ultimate accomplishment of converting to monotheism. By rejecting idolatry and abandoning his position as the pagan leader of Midian, he became a pariah in his own community. The Torah tells us that when his daughters would go to water their flocks they were driven away by the other shepherds because of the status of their father. The reason the Torah continuously identifies Yisro as the high priest of Midian is to communicate to us that although he ":\D nu trcdk trcd ihc 19 had originally represented the most advanced position as a pagan priest, he rejected it all for the truth of monotheism. It would be the equivalent of the head of the Catholic Church rejecting all his previous beliefs and acknowledging Judaism as the true religion. An ordinary pagan converting to monotheism would have not brought about such a level of kiddush Hashem. The Midrash tells us that when Yaakovs children together with the Egyptians had taken him to be buried in the cave of Machpelah in Canaan, the Canaanites initially wanted to wage war against Yaakovs family. However, when they saw the crown of Yosef, the Viceroy of Egypt, they encircled it with their own crowns thus renaming the location to memorialize the event. The Canaanites exclaimed, It is a time of profound grieving for the Egyptians. Yaakov is being buried. When they had made this declaration, they had either first walked four cubits, according to one interpretation in the Midrash, or raised their fingers to acknowledge the event. According to the first opinion, for each pace they had taken to acknowledge the passing of Yaakov, they merited that the Jewish people should be kept out of the Land of Israel for one generation. Thus, since they had walked four cubits, the Jewish people were not able to enter into the Land until four generations had passed. Because they were pagans, their acknowledgement of the tragic passing of Yaakov, a man who personified and embodied holiness, was considered a sanctification of Gds Name. The Gemara in Tractate Avodah Zorah tells us that Reb Chananyia Ben Tradion, his wife, and daughter experienced tragedies at various levels. Reb Chananyia Ben Tradion was wrapped in a Torah scroll and was burnt to death. His wife was taken out to be killed, and his daughter was sent to a brothel in Rome. When each of them experienced their own personal tragedy, they acknowledged and proclaimed that Gd was just in the punishment that was being meted out to them. Without their declaration, one could think that their tragic fate would be considered a travesty of justice (Gd forbid). However, because they had declared that Gd is righteous and Just in His Judgment, they dispelled any question and embraced Gds decision. This was a kiddush Hashem. The Gemara in Tractate Yoma tells us that when one repents out of fear of Gd , his deliberate sins take on an inadvertent status. However, if one repents out of love, then his deliberate sins are converted to merits. When one assumes the status of a sinner and despite that status, he acknowledges Gd by repenting out of fear, it is a degree of kiddush Hashem (albeit limited). However, when one assumes the status of a sinner and truly recognizes the wrong and repents out of love for Gd it is a more advanced level of sanctification of Gds Name thus he is able to convert the deliberate sins into merits. When one is able to acknowledge Gd in His true context, despite all the distortion of truth, one is bringing about a sanctification of His Name whose merit is profound and unlimited. 10. The Objective of the Egyptian Exile The Torah states, Veileh shemosAnd these are the names of the Children of Israel who were coming to Egypt The verse begins with the letter vav which means and. This indicates that there is a connection and continuum between the book of Shemos and the Book of Bereishis. Ohr HaChaim HaKadosh explains, Avraham, Yitzchak, and Yaakov understood that the Egyptian exile was needed to purge the Jewish people from the sin of Avraham our Patriarch. He had posed an inappropriate question to Gd and thus the Jewish people were decreed to be exiled to Egypt. The state of exile began with the birth of Yitzchak and it culminated after being in Egypt for 210 years. The Patriarchs understood that the necessity for the purging process brought about by the Egyptian bondage was for the ultimate objective of being qualified to receive the Torah at Sinai/to become the chosen people. So too, the 70 individuals who came to Egypt with Yaakov understood the importance of coming there. This is the significance of the letter vav (and). Thus, the Torah is telling us that the descent to Egypt was with the same level of intent and willingness to bring about a more spiritual people as the Patriarchs had intended. Ohr HaChaim HaKadosh continues, Although the individuals who came to Egypt were identified earlier in the Portion of Vayigash, the Torah reiterates their names to discern between them and Esav. The Midrash tells us that when Esav was given a choice to receive the Land of Canaan he was made to understand that this could only come about if the debt of exile was paid (going to Egypt). He chose to pass on this opportunity in favor of going to Mt. Seir. Yaakov and his family chose to go to Egypt because they understood the value of receiving the gift of the Land of Canaan. There is a question among the earlier commentators regarding the identification of the Five Books of the Torah. Ramban identifies the first book as Bereishis (Genesis), the second book as Sefer HaGeula (Book of Redemption), the third as Torahs Kohanim (Laws of the Kohanim), the forth books as Sefer HaPikudim (Numbers), and the fifth book as Mishna Torah (Review of Torah). Each book is identified by its content. However, Baal Halachos Gedolos (BHAG) identifies the first book as Sefer Bereishis, the second book as Sefer Sheini (second Book), and the remaining three books are identified by content. Nitziv ztl in his introduction to Haamik Davar (Commentary on Torah) asks, If the basis for the identification for each of the Books of the Torah is based on content then why does BHAG identify the Second Book by number? Nitziv answers, BHAG identifies the Second Book by number to indicate that in fact it is the second chapter, which is the closing chapter of the First Book Bereishis (Genesis). The First Book discusses the creation of existence and the evolvement of the precursor of the Jewish people, while the Second Book is the culmination of that evolvement, which concludes with the Sinai experience/the Torah being given to the Jewish people. The Torah begins, Bereishis bara Elokeem In the beginning Gd created The Midrash explains that the word Bereishis is alluding to the fact that, Bshvil Reishis bara Elokeem for the sake of the choicest (which is Torah) Gd created Heaven and Earth... The term Bereishis also alludes to the Jewish people who are the chosen people/choicest and who will receive the Torah at Sinai. Gd created existence for the sake of the Torah and the Jewish people. In order for them to be worthy and qualified to receive the Torah, they needed to experience the purging process of the Egyptian exile. Thus, the Second Book is a continuation and culmination of the First. It is interesting to note that four fifths of the Jewish people perished during the days of darkness, which befell Egypt during the plagues. Why did they not merit redemption? The objective of the redemption from Egypt was so that the Jewish people should receive the Torah at Sinai. Thus, becoming Gds chosen people. It was not to remove the shackles of bondage and be free of oppression. Since these individuals had no interest in leaving Egypt, they perished during the plague of darkness. 11. The Egyptian Bondage, An Outgrowth of Avrahams Question The Gemara in Tractate Nidarim tells us that one of the reasons the Jewish people experienced the exile in Egypt was because Avraham had posed a question to Gd that was considered inappropriate. The Torah tells us that Gd had promised Avraham that he and his offspring would inherit the land of Canaan. The Torah states, Avraham said, My Lord, Hashem/Elokim: Whereby shall I know that I am (my offspring) to inherit itAnd He (Gd) said to Avraham, Know with certainty that your offspring shall be strangers in a land not their own and they will serve them and they will oppress them Avraham was concerned that if his offspring were to sin in the future, they would not be worthy to inherit the Land. However, Gds promise to Avraham was that his progeny would inherit the Land unconditionally. Thus, Avrahams question/concern was unfounded. This was considered a breach of faith and required that the Jewish people should experience exile in Egypt. How did Gds response to Avraham, address his failing? After remaining in Egypt for 210 years, the Jewish people had deteriorated spiritually to a point that they had become idolaters. At the time of the splitting of the Sea, Gd had decreed that the Jewish people should safely pass between the walls of water, while the Egyptian army was being destroyed. The angels questioned Gd, Why are You destroying the Egyptians and not the Jewish people? These (Egyptians) are idolaters and these (the Jewish people) are idolaters. Meaning, the Jewish people were as much deserving of destruction as the Egyptians for their idolatrous behavior. The Torah states, A new king arose over Egypt, who did not know Yosef. Rashi explains that the king of Egypt did not know Yosef because he was in fact a new king (different person) or the king of Egypt was actually the Pharaoh who did know Yosef; however, he acted as if he did not know him. Kli Yakar explains this verse differently, The king of Egypt did not know Yosef because he was unaware of what had transpired between Yosef and his brothers. Yosefs brothers attempted to destroy him, nullify his dreams, and not allow them to come to fruition (that they would bow to him one day). However, despite all of their efforts Yosefs dreams came true. It was the Will of Gd to advance Yosef and bring him to an exalted position and nothing could interfere with the Will of Gd. Similarly, Gd had said that the Jewish people would increase in number and ultimately be redeemed from Egypt; however, Pharaoh attempted to stifle their growth and keep them in bondage. Despite all of his efforts, he was unable to interfere with their destiny. Just as nothing could interfere with Yosefs destiny, so too nothing could interfere with the destiny of the Jewish people. Yosef was the model/profile of the Jewish people. He, like his father Yaakov, was the prototype of the Jew in exile. Despite the fact that the Jew is in exile and subject to many obstacles, hardships, and casualties (in the physical and spiritual sense), he nevertheless ultimately survives and flourishes. Pharaoh did not know/appreciate that this was the essence of Yosef nor did he know it was the essence of the Jewish people. Avraham was concerned that if the Jewish people would sin, they would no longer be worthy to inherit the Land. In response to this, Gd exiled the Jewish people to Egypt where they were subject to bondage and oppression. They became idolaters and as the verse in Yechezkel states, They were stripped naked (devoid of any mitzvos). The Jewish people seemingly had no worthiness to be redeemed from Egypt. Despite this, Gd gave them the mitzvah of dam Pesach- the blood of the Pascal Lamb and dam milah blood of circumcision and thus had merit to be redeemed from Egypt. Fifty days after the exodus, the Jewish people stood at Sinai and declared, Naaseh VNishmah we will do and we will listen to receive the Torah, Gds most precious commodity. This demonstrated that despite the fact that the Jewish people had fallen to the depths of spiritual debasement through being acculturated in Egypt, their essence remained intact and unaffected. Thus, they were able to ascend and be worthy of becoming Gds people. Gds response demonstrated that Avrahams understanding of the Jewish people was inaccurate. Through the Egyptian bondage, it was indicated that although the Jewish people had fallen to the depths of spirituality, their recovery and rehabilitation was (relatively speaking) immediate. Thus, even if the Jewish people should sin and fail, they still have relevance to the Land of Canaan, which will be ultimately the Land of Israel Eretz HaKiddoshah (the Holy Land). 12. The Innate Negative Characteristic of Man The Torah states, A new king arose over Egypt, who did not know Yosef. Rashi cites two opinions regarding this verse. One interpretation is that truly a new king arose over Egypt who did not know Yosef. The other interpretation is that it was the same king, however with a new mandate. The meaning of who did know Yosef is that the king acted as if he did not know Yosef. Daas Zikainim Baali Tosafos cite a Midrash which states, Reb Yehudah Ben Levy gives us an understanding of the words who did not know Yosef with an allegory. A person had stoned the image of the king and was not punished for his behavior. 20 ":\D nu trcdk trcd ihc The following day the same individual stoned the king himself. Initially Pharaoh did know Yosef, then ultimately he said, I do not know Gd. How does the Midrash equate the allegory of the individual who stoned the image of the king with Pharaoh not knowing Yosef and ultimately denying Gds existence? When the individual stoned the image of the king, it a clear indication that he had no regard for the king himself. Since he was not restrained after disgracing the honor of the king, he chose to go to the next level and disgrace the king himself. However, regarding not recognizing Yosef, seemingly this has no relevance to not recognizing Gd. It is interesting to note that one does not immediately deny Gds existence. It evolves through a gradual conditioning process which one undergoes that begins with denying that he is a beneficiary of the good that was done on his behalf by others. The same individual, because he is not willing to recognize that he should be beholden to others, will ultimately deny that he is a beneficiary of Gds Goodness. Pharaoh should have been beholden to Yosef. His level of indebtedness to him and his family should have been unwavering and permanent. Had it not been for Yosef, Egypt would have perished with the famine. It was only because of Yosefs genius and astuteness did Egypt become the provider for the entire world. Egypt, through the sale of the grain, amassed the wealth of the world. Rather than being beholden to Yosef, Pharaoh subjugated his family to bondage. A person, although he may be the beneficiary of the goodness of others, is able to enter into a state of denial, which allows him to evade that reality in order to accommodate his own agenda. Despite the fact that it was undeniably clear that Yosef had benefited Egypt more than any other individual, Pharaoh chose to ignore this because of his own insecurities. Gd provides man with his total existence. It is undeniable that all existence emanates from Him and is sustained by His Goodness. Yet it is possible for one to ignore this fact because of ones own conflicts of interestwhatever they may be. This conditioning process, which brings the individual to a level to even deny Gd, begins with ones evading the fact that he is a beneficiary of the kindness of others. This is the analogy stated by Reb Yehudah Ben Levy, who explained that it begins with the stoning of the image of the king and concludes with the stoning of the king himself. Identically the denial of Gd begins with one not feeling beholden to others and ultimately concludes with not having any sense of being beholden to Gd. Thus, Pharaoh was the ultimate ingrate. It is within the natural makeup of man to have the ability to acknowledge and recognize Gd through the reality of existence or despite that to reject Him. The Torah tells us that after Adam had eaten from the Tree of Knowledge, Gd had asked him, Why did you eat of the fruit of the Tree? He replied, It is the woman that You gave me implying that it was only because Gd had provided that woman that Adam sinned. In essence, Adam transferred blamed to Gd for his own sin. When Gd had created Chava, He had done so only because it was necessary for Adam to have a counterpart and helpmate. After Adams response to Gd, He said to Adam, You are an ingrate. After Gd had provided Adam with all of his needs and accommodated him with a wife (who is a necessity in his life to succeed), he did not acknowledge the Good and furthermore, he blamed Gd for his failing. It is in the fabric of mankind, because of their conflicts of interest, to resist seeing reality for what it is in order to accommodate their own agenda. Thus, man is by nature an individual driven by self-interest, causing him to be an ingrate. The Torah tells us that Gd had provided the Jewish people with the Manna in the desert, which was a spiritual food that accommodated their every nutritional need. Because of the Manna, the Jewish people were fully sated and protected against any type of disease or illness. It was absorbed into their organs so that they did not need to do any bodily functions. However rather than expressing their gratitude to Gd for what He had provided, they complained vociferously, What is this light food that You have given us? Perhaps we may ultimately die from it! The Gemara in Tractate Avoda Zorah tells us that Gd responded, You are ingrates the children of an ingrate. Gd was enraged by their behavior because this negative characteristic of being an ingrate/denying that one is the beneficiary of the good, will ultimately lead them to deny the existence of Gd. Pharaoh, because he was unwilling to acknowledge the goodness of Yosef, ultimately denied the existence of Gd. 13. The Intensification of the Bondage The Torah states, Yosef died, and all his brothers and that entire generation. The Children of Israel were fruitful, teemed (vayishretzu), increased, and became strong very, very much so The Torah continues, A new king arose over Egypt, who did not know Yosef. Sforno explains vayishretzu to mean that after the generation of Yosef had passed away, the Jewish people began to behave inappropriately similar to rodents sheratzim (pejorative term for improper behavior). Sforno states, Although Yosefs contribution to the survival of Egypt was part of their history, after his death, Pharaoh did not acknowledge Yosefs contribution and enslaved his people. After the passing of Yosef and his brothers, the generation that followed had no semblance to that which preceded it. The Jewish people had left the path of spirituality to pursue the material. They had given up their spiritual posture. Thus, Pharaoh had no conscience when he chose to enslave Yosefs descendents. Yosef and his brothers lived on a spiritual plane, which clearly quantified them as Gds people. However, the generation that followed them is compared to the rodent completely devoid of spiritual perspective. The Torah states, They (the Egyptians) embittered their (the Jewish people) lives. Sforno explains, When the Jewish people further deteriorated spiritually, the Egyptians increased their level of bondage. The Prophet tells us that the Jewish people did not cast away idolatryTherefore the wrath of Gd was unleashed upon them. It is interesting to note that typically when one experiences difficulties in his life, rather than introspecting to understand the cause of the problem, he points outwardly to assign blame. The individual wants to deny that he is in fact the cause of his own situation. Chazal tell us that Avraham was initially destined to live 180 years; however, Gd deducted five years of his life because He promised Avraham that he would pass away in a good old age. If Avraham were to have lived to 180, he would have witnessed the day that Esav committed five cardinal sins. It would have been in contradiction to Gds promise of passing away in a good old age. Avraham would have been anguished to know that his grandson is in fact evil. The Torah tells that when Esav had returned wary and exhausted from the field, he came upon Yaakov cooking a pot of lentils. The Midrash tells us that when he entered into his home he noticed that Yaakovs face was soiled with soot as he was preparing the lentils. Esav asked him, What has happened? Yaakov answered, Our grandfather has passed away. Esavs reaction was, There is no justice and there is no Judge! Thus, he denied Gds relevance to existence. Esav understood that Avraham, his grandfather, was meant to live 180 years. When Avraham passed away at the age of 175, Esav questioned Gds Justice. The irony is that the answer to Esavs question is found within himself. Esav chose to be a rasha (an evil person). In essence, he was the cause of his grandfathers demise. When he chose to commit five cardinal sins on the day of Avrahams passing, Gd was forced to cause Avraham to die before his time. Esav became a heretic and denounced Gd because he believed his grandfather died prematurely when in fact he was the cause of Avraham losing five years of his life. Esav essentially brought about his own spiritual demise and turned Gd into the culprit. Most people do not understand and appreciate why difficulties and complications come upon them. They believe that their suffering and setbacks are undeserved. When a person does not accurately evaluate himself and believes that he is undeserving of punishment he will feel that Gd is being unfair. Ironically, the basis for his disillusionment with Gd is only a consequence of his own unwillingness/denial to recognize who he really is. One is most often the cause of his own negative predicament. This is what actually happened to the Jewish people when their lives were embittered. 14. The Privilege of Choice The Torah states at the beginning of the Portion of Bo, Hashem said to Moshe, Come to Pharaoh, for I have made his heart and the hearts of his servants stubborn When Moshe and Aaron approached Pharaoh to ask him to release the Jewish people, the Torah states, Moshe and Aaron came to Pharaoh and said to him, So, said Hashem, Gd of the Hebrews: Until when will you refuse to be humbled before Me? Send out My people The Torah states in one verse that Gd hardened Pharaohs heart and in the following verse Moshe says to Pharaoh until when will you refuse to humble yourself before Gd. The Torah is telling us that the basis for Pharaohs rejection of all the previous events was because he was not willing to acknowledge Gd due to his own lack of humility. Seemingly, we are able to understand this within the context of measure for measure. Just as he was not willing to soften his heart to Gd, Gd in turn hardened his heart. Rambam writes in Hilchos Teshuvah (the Laws of Repentance) that Pharaoh had forfeited his power of free choice. Rambam states that if one believes that the classification of tzaddik (righteous) or rasha (evil) is predetermined, thus indicating that man has no free choice, he is a fool. Every individual is born with the ability to choose between good and evil. Thus, there is culpability for ones choice if he has done evil, and is fully deserving if he has chosen to do good. Rambam asks if one is only culpable for doing evil because he had the choice to refrain from evil, then why was Pharaoh culpable for enslaving and withholding the Jewish people if Gd hardened his heart? Rambam explains that initially Pharaoh did have the ability to choose between right and wrong but because he had become so evil, Gd revoked his ability to choose. This is the meaning of I (Gd) have hardened his heart. Although Pharaohs continued perpetration of evil was not within his control, he is held fully accountable for that behavior because it was his choice not to have choice. It is interesting to note that although from the sixth plague onwards Pharaoh no longer had free choice because Gd had hardened his heart, nevertheless, regarding each consecutive plague the Torah again tells us that Gd hardened his heart. If Pharaoh had forfeited his ability to choose after this sixth plague, then why was it necessary for the Gd to continue to revoke his ability to make the proper choice? Avraham, our Patriarch, was presented with ten tests by Gd. Each of the tests was progressively more difficult and built upon the previous one to develop Avrahams understanding of Gd and give him internal strength and resolve. If Avraham was first to be tested with the Akeidah (binding of Yitzchak), which was the most difficult of the tests, he would have probably failed. It was only after he developed through his trials and tribulations a greater understanding of Gd that he was able to succeed with the Akeidah. Similarly, the plagues that came upon Egypt occurred in a specific progression of increasing levels of revelation. They each touched upon and affected another aspect of existence. Each one of them revealed another dimension of Gds ability. Initially the Egyptians understood the plagues as being sorcery/witchcraft. However, when they experienced the third plague of lice, the sorcerers declared, It is the finger of Gd! When the seventh plague came upon Egypt, Pharaoh was impressed to the point that he declared, I have sinned; Hashem is the Righteous One The plague of hail was obviously not rooted in witchcraft or nature since two contradictory forces were able to coexist simultaneously. The plague of hail was comprised of water and fire. With each of the plagues Pharaoh came to a new understanding of Gd. Each plague had the potential to bring him to a greater level of clarity and understanding of Gd. Thus, with each new level of clarity and understanding, it was necessary for Gd to revoke his power of choice at that level. ":\D nu trcdk trcd ihc 21 The Torah tells us that it was Pharaohs refusal to humble himself before Gd that caused his heart to be hardened. The Gemara tells us that regarding a person who is arrogant and haughty, Gd says, The world is not large enough to contain you and I. In order for one to merit a relationship with Gd one must be humble. If one is arrogant, Gd withdraws from that individual. The Gemara in Tractate Kiddushin tells us that if it were not for Gds intervention and assistance to deal with ones evil inclination, it would be impossible to survive spiritually. Because of ones conflicts of interests and natural tendencies/drives, one needs Divine assistance in order to triumph over ones inclinations. After being exposed to the first five plagues, which are classified as revealed miracles, one should naturally acknowledge Gds power. However, because of his arrogance, Pharaoh rejected Gd and behaved as if Gd did not exist. Thus, Pharaohs rejection of Gd at that point was the ultimate display of arrogance. Gd therefore disassociated Himself from Pharaoh. Consequently, Pharaoh no longer had the power of choice. Therefore, it was not necessary for Gd to be proactive in hardening Pharaohs heart, but rather it was because of his own arrogance that his heart was hardened. 15. The Importance of the Status of the Jew Before Redemption The Torah states, Hashem said to Moshe,Please speak in the ears of the people: Let each man request of his fellow and each woman from her fellow to borrow silver vessels and gold vessels. Hashem granted the people favor in the eyes of Egypt; moreover, the man Moshe was very great in the land of Egypt, in the eyes of the servants of Pharaoh and the eyes of the people. The Torah tells us that Gd communicated to Moshe to please speak to the Jewish people to borrow the valuables of the Egyptians. The Gemara in Tractate Berachos tells us that the Torah uses the term please to indicate that Moshe needed to beseech the people to do so. The Gemara explains that the reason Moshe needed to plead with the Jewish people to comply with his request was so that both aspects of the promise made by Gd to Avraham, our Patriarch, would be fulfilled. The Gemara states, So that Avraham, the tzaddik, should not say that the decree they shall be enslaved and afflicted for 400 years - was fulfilled and afterwards they would go out with great wealth - was not fulfilled. The people said to Moshe, We are not interested in wealth. We have been in bondage for 210 years and want to leave as soon as possible with our lives. All we want is to be released. Thus, Moshe needed to beseech the Jewish people to borrow the precious possession of the Egyptians. It is interesting to note that the reason Chazal tell us that Moshe had to beseech the Jews to borrow the wealth from the Egyptians was so that Avraham, the tzaddik should not have a claim against Gd. Chazal could have simply said that the reason the Jewish people needed to borrow was to fulfill the promise that Gd had made to Avraham that they will leave with great wealth. How do we understand this? The Torah tells us that Gd caused the Jewish people to find favor in the eyes of the Egyptians. In addition, Moshe was made to have special status in the eyes of Pharaoh and the Egyptians. It is only after the Jewish people and Moshe assumed favorable status did they borrow. Why was it necessary for Gd to cause them to assume a special status as a prerequisite to the borrowing? The Jews could have taken the wealth without special status because Gd had already devastated and humiliated Egypt through nine of the ten plagues. What then is the significance of the Jewish people finding special favor/charm in the eyes of the Egyptians? If the Jewish people had been seen by the nations of the world as renegades/fugitives/escapees, who plundered the wealth of their masters and fled bondage, it would not have been a Kiddush Hashem (Sanctification of Gds Name). Avraham, our Patriarch dedicated his life to bringing about Kiddush Hashem. The only reason the Jewish people needed to be exiled to Egypt was to purge them of the failing of Avraham who had asked Gd an inappropriate question. It was a Chilul Hashem (desecration of Gds Name) that the Egyptians should enslave the Jewish people the descendents of the man who introduced monotheism into existence and ultimately forfeit their heritage/belief in Gd. In order to bring about a proper correction for the Chilul Hashem that had transpired because of Avrahams failing, the Jewish people needed to leave Egypt in a manner that would bring about the ultimate Kiddush Hashem to reflect Avrahams lifelong commitment to Gds Glory. It was public knowledge that Gd Himself destroyed Egypt on behalf of His people the Jews. This awareness was a Kiddush Hashem. Despite the fact that Gd had destroyed Egypt, the Egyptians willingly gave their precious belongings to the Jews because they were perceived as special even though they were the chattel of the Egyptians for 210 years. Thus, the world will see the Jews as special. The Jewish people left Egypt not as a downtrodden band of slaves, but rather as a valued people of great status and prestige. This was a Kiddush Hashem. Thus, we can understand the reason Moshe needed to beseech the Jewish people to borrow the precious belongings of the Egyptians. 16. The Setting for Kiddush Hashem The Torah states, Hashem said to Moshe,Please speak in the ears of the people: Let each man request of his fellow and each woman from her fellow to borrow silver vessels and gold vessels The Torah tells us that Gd commanded Moshe to Please speak to the Jewish people to tell them to borrow the silver and gold vessels of the Egyptians. Evidently, by needing to say please Moshe need to beseech the Jewish people to borrow the wealth of the Egyptians. Without his beseeching, the Jewish people would not have wanted to borrow the wealth. Sforno explains that the reason Moshe needed to beseech the Jewish people was because, The Jewish people thought, If we simply leave with our own belongings, the Egyptians will not pursue us. However if we borrow all of their wealth and leave the Egyptian never to return, they will pursue us. Thus it is better not to ask to borrow the wealth. Thus Moshe needed to plead with the Jewish people to borrow the wealth of the Egyptians. Sforno continues, Gd said to Moshe, Please speak to the Jewish people to beseech them to borrow the wealth, because it is in only through this that the salvation will come about. Meaning, what seemed to be not in the best interest of the Jewish people was in fact what brought about the ultimate salvation. The Jewish people borrowed the wealth as per Moshes pleading and they were pursued by the Egyptians just as they had feared. If they had not taken the wealth, Pharaoh would not have been able to motivate his people to pursue the Jewish people. Gd had already devastated Egypt on their behalf. However, since the Jewish people had taken that which was most precious to the Egyptians, they were pursued. How did this bring about the ultimate salvation? The greatest miracle of the exodus was the splitting of the Sea. Had the Jewish people not taken the valuables, the Egyptians would not have pursued them and there would not have been a need to split the Sea. The revelation at the splitting of the Sea was at such an advanced level that even the prophet Yechezkel did not merit to see what the maidservant saw at the splitting of the Sea. If the Jewish people had not taken the valuables, they would not have been privy to such a level of revelation. All of the events of the exodus were in preparation for the giving of the Torah at Sinai, which was the ultimate salvation. Every experience that the Jewish people had during the exodus was to advance their spirituality in order to make them worthy and give them the greatest capacity to be taken as Gds people at Sinai. Chazal tell us that at Sinai when Gd spoke to the Jewish people, each person prophesized to the level of his own spiritual capacity. Thus, the greater the capacity the more advanced and profound is the level of understanding of the transmission of the Torah. If the splitting of the Sea had not occurred, the Sinai event would not have been at that advanced spiritual level. The Jewish people had experienced such a profound level of revelation of Gds Presence at the splitting of the Sea that they were able to point and say, This is my Gd! Thus, although the Jewish people were initially terrified by the prospect of the Egyptians pursuing them, it was because of their borrowing the wealth that they experienced the ultimate salvation at Sinai in the most advanced state. Chazal tell us that Gd interacts with the world in the manner of measure for measure. The Egyptians were drowned in the Sea because they killed the firstborn Jewish males by drowning them in the Nile measure for measure. The revelation of Divine Justice in the world is a Kiddush Hashem (Sanctification of Gds Name). The measure for measure punishment that was brought upon the Egyptians at the Sea was a testament to the world that there is a Judge and there is Justice. The world is not a random stream of events but rather the Omnipotent Being directs every aspect of existence. The splitting of the Sea was not only beneficial for the spiritual development of the Jewish people as a preparation for Sinai, but also it was a Kiddush Hashem as a testament of Gds Justice. Even the most advanced civilization in the world was subject to Divine Justice and could not outwit Gd. Thus, Moshe needed to beseech the Jewish people to borrow the wealth because despite the fact that the pursuit of the Egyptians was inevitable, it would bring about the ultimate salvation and Kiddush Hashem. 17. The Innate Difference Between the Jewish People and the Nations of the World The Torah states, Hashem said to Moshe, I shall harden the heart of Pharaoh so that I may multiply My signs and My wonders upon EgyptPharaoh will not heed you, and I shall put My hand upon Egypt. Rashi cites Chazal who explain, Gd said, It is known to Me that when the nations of the world do teshuvah (repent) they will not do so with a whole heart. It is better that I harden their hearts so that I should have the opportunity to increase My signs (miracles) so that the Jewish people should recognize My strength. Gd brings tragedy and destruction upon the nations of the world so that the Jewish people should take notice and fear Him. As it is written, I have cut down nations and made their corners desolate so that you should take mussar (reproach). Sifsei Chachamim explain Rashi, Gd said, If I do not harden the heart of Pharaoh, he and the Egyptians will definitely do teshuvah. However, it is revealed before Me that it will not be a complete teshuvah with a full heart. If I should bring further plagues and tragedies upon them, mankind will say This is the way of Gd, that he brings destruction upon those who do teshuvah. They will not realize that it is only because they did not do a complete teshuvah. Therefore, I will harden the heart of Pharaoh so that he should not do teshuvah of any sort, thus avoiding a desecration of My Name. When one does not do a complete teshuvah, Gd will bring upon him further punishment to purge him of his spiritual impurity to bring him to the realization that his teshuvah was not complete. However because the nations of the world do not perceive the possibility of punishment in this context, Gd will not allow them to begin the teshuvah process. Chazal tell us that when King Solomon built the Bais HaMikdash (Temple) he prayed to Gd that when the non-Jew comes to pray on the Temple mount, his prayers should be received regardless of his level of worthiness. This is so he should not accuse Gd of being unfair. However, regarding the Jewish people, Gd should only respond to the prayers of those who are worthy. It is because the Jew will understand that if Gd does not respond to his requests and supplications, it is due to his unworthiness. The Midrash tells that there is no nation in the history of existence that Gd began to punish that was not ultimately destroyed. The reason for this is the more Gd inflicts punishment upon them, the more they became enraged and defiant with Gd. They believed that they were undeserving of punishment. As a result of their increased rejection of Gd, they ultimately had to be destroyed. The Jew, on the other hand, when tragedy and suffering befall him, will ultimately introspect and reflect on his 22 ":\D nu trcdk trcd ihc past behavior. This is a fundamental and innate difference between the way the Jew and the non-Jew process each of their own realities. It is interesting to note that in the Portion of Haazinu the Torah states, Gd says, My arrows will be expended from My quiver (inferring that the Jewish people will not be expended). Rashi cites Chazal who explain this with an allegory. It is similar to an archer who shoots his arrows at a secure beam. Eventually all his arrows will be expended but the beam remains standing and intact. So too, despite the difficulties and suffering that Gd will bring upon His people (to do teshuvah), they will not be destroyed through punishment. Rather, they will introspect and bring themselves to a point of reinstatement. This is not the case with the non-Jew. The Sanctification of Gds Name (Kiddush Hashem) in Egypt was as a result of the non-Jew not understanding that even if he had done teshuvah, it would not have been sufficiently complete. They would have not understood that their difficulties were because of their own shortcomings. When Gd offered the Torah to the nations of the world at Sinai, their response to Gd was, What is written in it? They were not willing to accept its dictates unless they knew in advance that it did not conflict with their own interests. When Gd told the Edomites (Esav) that the Torah contains the commandment Thou shall not kill, they responded, We cannot accept the Torah since it is contrary to the blessing that we received from our grandfather Yitzchak- that we are to live by the sword. Thus, they rejected it. If Gd had told them that the Torah contained the mitzvah of honoring ones father and mother, which was the commandment Esav observed meticulously, the Edomites would have agreed to accept the Torah. However, the basis for their acceptance would have been to fulfill their own interest rather than submitting to the word of Gd. On the other hand, the Jewish people unequivocally declared, Naaseh vnishma we will do and we will listen, when they were offered the Torah. The basis for their acceptance of the Torah was that it was the Will of Gd. Their needs and conflicts of interest were not relevant at that moment. The Jew has the ability to see beyond his own circumstances and evaluate the moment correctly even if it means to recognize his own shortcoming. 18. The Eternity of The Jewish People Rooted in Gd The Torah tells us in the Portion of Shemos that Hashem instructed Moshe to present himself to Pharaoh and request that the Jews be released from their bondage. The Torah states, Afterwards Moshe and Aaron came and said to Pharaoh, So said Hashem(YKVK), the Gd of Israel, Send out My people that they may celebrate for Me in the wilderness. Pharaoh replied, Who is Hashem (YKVK) that I should heed His voice to send out Israel? I do not know Hashem, nor will I send out Israel! The Midrash tells us that when Pharaoh was told that Hashem, the Gd of Israel wanted the Jews to be released, he immediately consulted his book of deities but did not locate the deity of YKVK (the four letter Name of Gd)-Hashem listed. Pharaoh thus responded to Moshe, I do not know Hashem. Moshe then said to Pharaoh, The Gd of the Hebrews (Elokei HaIvrim) happened upon us It is interesting to note the different appellations for Gd used by Moshe and their significance. When Moshe initially presented himself to Pharaoh he used the appellation YKVK Hashem in conjunction with the Jewish people being referred to as Yisroel- the Children of Israel. However after Pharaohs response, Moshe changed his presentation as the agent of the Gd of the Hebrews Elokei HaIvrim He no longer used the appellation of YKVK, and the Jewish people were referred to as the Hebrews and not Yisroel. How do we understand this? In the Portion of Vaeira before the plague of Blood, the Torah states, Hashem said to Moshe, Go to PharaohYou shall say to him, Hashem (YKVK), the Gd of the Hebrews (Elokei HaIvrim), has sent me to you, saying: Send out My peopleSo says Hashem, Through this shall you know that I am Hashem; behold, with the staff that is in my hand I shall strike the waters that are in the River, and they shall change to blood. The fish that are in the water shall die In this context the appellation for Gd is Hashem(YKVK); however, regarding His relationship to the Jewish people He is identified as Elokei HaIvrim- Gd of the Hebrews. What is the significance of these changes of reference to Gd? Rabbeinu Bachya explains that the title for the monarch of Egypt was always Pharaoh. This appellation contains the Hebrew letters ayin, pay, raish which spells the word aafar dust/earth. The Egyptian people believed that existence was limited to the physical and the powers at hand/ deities were purely to maintain physical existence. They rejected the belief of a spiritual realm, which transcends physical existence. Thus it is befitting that the king of the Egyptian people, who epitomized the essence of his people, is given the title of Pharaoh which connotes earthiness and physicality. The appellation YKVK-Hashem, which denotes I was, I am, and I will be, identifies Gd as the Infinite and Omnipotent Being. The concept of an infinite Gd who is not bound by nature and who transcends existence was something that was rejected by Pharaoh. This is the meaning of his initial response to Moshe, Who is Hashem (YKVK) that I should heed His voice to send out Israel? I do not know Hashem (YKVK), nor will I send out Israel! There is no such Being or Power that goes beyond the finite. When the Torah refers to the Jewish people as Yisroel or Bnei Yisroel it is using the appellation that was given to Yaakov after he had wrestled with and defeated the angel. He had dominated the physical and spiritual, thus establishing himself as the one who transcends the constraints of physicality. Yaakov was thus given the name Yisroel which connotes the eternal person, who has relevance to the infinite. Thus, the Torah initially refers to the Jewish people as Yisroel within the context of Hashem(YKVK) to indicate that the Jewish people have relevance to the Being who is YKVK the Infinite/Eternal Being. The basis for the Jewish people being an eternal people is because of their relationship and connection to Hashem (YKVK). Just as Hashem cannot be quantified; so too the Jewish people cannot be quantified. As Gd had promised Avraham, the Jewish people will be as numerous as the stars in the heaven and the sands on the seashore. This quantification of the Jewish people is not in a quantitative sense; but rather, in a qualitative sense. This is the reason the actual number of the Jewish people has always been insignificant (regarding our physical existence) vis--vis the nations of the world. After Pharaoh rejected Moshes presentation of his credentials as the agent of YKVK, he refers to Gd as Elokei HaIvrim- Gd of the Hebrews because Pharaoh could not accept the reality of the Infinite. The appellation Elokei HaIvrim simple means the Power/Deity behind the people who came from the other side of the river (Ivrim). In terms of the Jews as a physical people, Moshe refers to their Gd and them as Elokei HaIverim which was a term and identification that Pharaoh would accept and consider. In the Portion of Vaeira the Torah uses both appellations for Gd before the onset of the plague of Blood- Hashem (YKVK), the Gd of the Hebrews (Elokei HaIvrim) to indicate that if Pharaoh did not release the Jewish people (no different than other physical nations) he would be punished by Hashem (YKVK) the Infinite Being who transcends the laws of nature. Sforno explains that sorcery and witchcraft can only change the appearance of nature. It cannot change its essence. The sorcerers and magicians of Egypt were able to change the appearance and texture of the water to seem that it had assumed the properties of blood. However, its essence remained water. The Torah states that Moshe had said, I shall strike the waters that are in the River, and they shall change to blood. The fish that are in the water shall die to indicate that when Hashem (YKVK) changed the water to blood, its essence was also changed. Sforno explains that the additional verse, The fish that are in the water shall die is to qualify that the change to blood was not merely visual but an actual transformation. Moshe initially was communicating to Pharaoh that the Jewish people were physical beings only because of their circumstance; however, their essence was spiritual with relevance to the Infinite and Omnipotent Being YKVH (Hashem). Despite the fact that Pharaoh could not believe in such a Being, he would be compelled to accept this belief through the plague of Blood because it is only the Creator of the Universe (the Omnipotent One) who could transform water into blood. 19. Appreciating Gds Mercy The Portion of Vaeira begins, Vyadaber Elokim - Gd spoke to Moshe and said to him, I am Hashem Rashi cites Chazal who explain, the Portion begins with the appellation of Elokim because it connotes the Attribute of Justice. At the end of the previous Portion, the straw subsidy that was provided by the Egyptian government (as one of the materials needed to manufacture bricks) was withdrawn from the Jewish people. However the same quota that was demanded of them until time was not reduced- despite the fact that the Jews themselves needed to gather their own straw for the manufacturing of the bricks. Moshe said to Hashem, My Lord, why have You done bad to this people? Why have You sent me? Hashem responded to Moshe, Now you will see what I shall do to Pharaoh The Midrash tells us that the word Now in the verse infers that Moshe would only now witness the redemption and exodus from Egypt but will not merit to bring the Jewish people into the Promised Land/ Canaan. Because Moshe had no right to express himself in the manner that he had, he forfeited the right to enter into the Land. Thus, Moshe is addressed by Gd as Elokim to indicate he was being judged by the Attribute of Justice. Additionally the term vyadaber- spoke is a more formal manner of speech than vayomer-said. Gd was communicating to Moshe in a most formal manner. Ohr HaChaim HaKadosh explains that the verse which concludes with the words I am Hashem, indicates that Hashem is the Gd of Mercy. Meaning what Moshe had depicted and understood as having done bad to the Jewish people, as an expression as His Attribute of Justice, was in fact an expression of His Attribute of Mercy. The Jewish people were meant to be in Egypt for 400 years as Gd had said to Avraham our Patriarch. However, because of the intensity of suffering, the bondage was reduced to 210 years. Thus, the withdrawal of the straw subsidy was in fact an expression of Gds Mercy because it shortened their stay in Egypt. Moshe should have recognized this as mercy and not questioned Gd as he had done. The Midrash Tanchuma explains that Avraham, Yitzchak, and Yaakov did not question Hashem although He did not reveal His Name (YKVK) to them. However, Hashem did reveal His Name (YKVK) to Moshe and he did question Him. Thus because of this failing, Moshe would only witness the initial redemption but would not enter into the Promised Land. The Midrash concludes, Moshe was judged with the Attribute of Justice as the verse states, Vyadaber Elokim - Gd spoke to Moshe However the Jewish people were judged with the Attribute of Mercy as the verse states, I am Hashem. Meaning, although Moshe was not worthy of the Attribute of Mercy, nevertheless, the ultimate redemption would only come through the Attribute of Mercy. One could think that the Jewish people, although they are undeserving, succeed because of their leaders. However, this is not the case. It is true that without a person who did not have the qualifications of Moshe Rabbeinu, the redemption could not have taken place. However, Moshe was only able to evolve into the special person that he was only because he was needed to be the one to take the Jews out of Egypt. Since Jewish people needed to be redeemed they needed a qualified Redeemer. The emphasis is not on the Redeemer it is on the merit and worthiness of those who are to be redeemed. The Jewish people themselves have merit because of their Patriarchs (Avraham, Yitzchak, and Yaakov) and thus Hashem will always provide them with a qualified Redeemer. 20. The Objective of the Plagues The Torah states regarding the Plague of Frogs, Hashem said to Moshe, Say to Aaron, Stretch out your hand with your staff over the riversand raise up the frogs ":\D nu trcdk trcd ihc 23 over the land of Egypt. The Torah tells us that the frogs had pervaded all of Egypt the houses, the land, and even entered into the innards of the Egyptian people. The plague reached an intolerable level. Pharaoh summoned Moshe to request of him to remove the plague. Moshe agreed to do so saying, It shall be as you requested so that you will know that there is none like Hashem, our Gd. Meaning, the purpose of the Plague of Frogs and its subsequent removal was so that Pharaoh should know that there is no Being that is comparable to Hashem. The Torah reveals the objective for the Plague of Wild Beasts and its subsequent removal. The Torah states, I shall incite against youthe swarm of wild beastsso that you will know that I am Hashem in the midst of the land Additionally the Torah states regarding the Plague of Hail, For this time I shall shall know that there is none like Me in all the world The Torah makes it a point to continuously use the phrase so that you shall know It does not state, so that you shall understand that I am Gd... Evidently there is a difference between knowing and understanding. Understanding is based on intellectual reasoning and comprehension. One can develop an understanding of something through a process of reasoning. However if it should be demonstrated that ones understanding or evaluation of something was incorrect, based on false reasoning, then it would cause him to change his understanding of fact. Because Understanding is based on evaluation, it is thus subject to conflict of interest. However, the term knowing is applied and utilized in a situation that is not based on intellectual evaluation and reasoning; but rather, on fact. For example, one knows that if he were to put his hand into fire he would be burned. There is no need for the intellectual process to be utilized to come upon this reality. Thus, it is not subject to conflict of interest. The Torah uses the term know and not understand regarding the objective of the plagues, in order to communicate that Gds obviousness in each one of these instances was at such a revealed level that it was established as fact. Thus, Gds Omnipotence could not be denied. One did not require any level of intellectualism or reasoning to accept this truth. Pirkei Avos (Ethics of our Fathers) states, Rebbe says, If one considers these three things he will never sin. You should know what is above you. There is a seeing eye, a listening ear, and all of your actions are recorded in a ledger It is interesting to note that the term used by Rebbe is not you should understand but rather you should know. Meaning, if one knows that there is a seeing eye, a listening ear, and that all of ones actions are recorded, it is only then that one will not sin. One must live every moment of his life knowing that Gd and His involvement in creation is fact. If one internalizes this as a reality, he will not sin. It is only when one believes this on a conceptual level and not as fact/reality, that ones conflicts of interests could allow him to see it differently. Chazal also tell us, You should know before whom you stand. Here again, the term know is used rather than understand. The objective of the plagues of Egypt was to reveal and present to the Jewish people and the Egyptians that Gd is a reality and His omnipotence is fact. King David lived every moment of his life knowing that there is a Gd. Gd was always before his eyes as it is stated in Tehillim (Psalms), Hashem is always before my eyes. Anything that is less than knowing is subject to ones conflict of interest.
Rabbi Dov Kramer Taking A Closer Look The judgment of the Egyptians [lasted for] 12 months (Eiduyos 2:10). There is much discussion about what this judgment consisted of, and how it could have lasted for 12 months. The starting point for much of the discussion is Rashis explanation of the seven days given for length of the plague of blood (Shmos 7:25); the plague was active for a quarter of a month (the seven days mentioned in the verse) and [for] three [quarters of the month] he (Moshe) warned them (about the plague). If each plague lasted for one month, and there were 10 plagues, the judgment of Egypt should have only lasted 10 months, not 12. Why are there two additional months that are considered part of the judgment of Egypt, and what was happening that it qualifies as part of their judgment? Numerous approaches have been suggested to deal with this issue. Yfeh Toar, commentating on Shmos Rabbah (9:12, the Midrash that Rashi is based on), says explicitly that this Midrash is not consistent with the Mishna in Eiduyos, as according to the Midrash the judgment of Egypt must have only lasted nine months (one month each for the first nine plagues; the tenth plague followed immediately after the ninth, so no additional time had passed). However, there is no need (aside from thereby sidestepping having to reconcile the Mishna with the Midrash) to say that the term judgment must refer to the actual plagues. As a matter of fact, the Vilna Gaon, in his commentary on Seder Olam (3) saying that the plagues of Egypt [lasted] 12 months, says that Seder Olam does not literally mean the plagues, as the 12 months started from the time G-d spoke to Moshe at the burning bush, which Seder Olam (5) says was during the time of Pesach. (The Gaon brings a couple of proofs that Seder Olam could not have meant that the actual plagues lasted 12 months.) Therefore, even though attributing the discrepancy between the Mishna and the Midrash to a difference of opinion avoids having to attempt a reconciliation, the attempt to understand what the Mishna meant by the judgment of Egypt is much more inviting than just sweeping the issue aside. Midrash Seichel Tov is among the commentators who count incomplete months in the number 12. Moshe and Aharon came to Paro (Pharaoh) at the end of Iyar in 2447, and the nation left in the middle of Nisan 2448, so when you add those two partial months to the ten complete months in between them, you have a judgment of 12 months. Among the issues this approach has to deal with is that the 12 months of the judgment of the Egyptians is just one set of 12 months listed in the Mishna, and the others seem to be complete months without having to count any partial months. As a matter of fact, if we count partial months as months, the generation of the flood would have been judged for 13 months, not 12, as Noach entered the ark on the 17th day of the 7th month (Braishis 7:11) and the land dried on the 27th day of the 7th month of the following year (Braishis 8:14, with the extra 11 days completing a solar year). Rav Yaakov Emden (Lechem Shamayim, his commentary on the Mishna) suggests that Moshe went to see Paro in the middle of Nisan (2447) to ask him to send G-ds people out, at which point G-d started sitting in judgment of the Egyptians and Paro started to feel G-ds punishment (as his power was being challenged). A month later (in the middle of Iyar), Moshe went back to Paro, which was when he and Aharon did the snake/stick trick (Shmos 7:10). After another month (in the middle of Tamuz) the process of the first plague began when Paro was warned it was coming if he didn't back down. By adding two months before the first plague, and explaining why they were considered part of the judgment of Egypt, our issue has been resolved. However, other issues are now raised in its place. For one thing, Seder Olam uses Iyar as a reference point in his timeline (how it is used depends on how his timeline is understood, a matter of discussion that we will put aside for now) because that is when the straw Paro made the Children of Israel start to collect (Shmos 5:7) is available in the fields. Paro added this task right after Moshes first trip to see him, which Rabbi Emden says was in the middle of Nisan, not in Iyar. Nevertheless, Seder Olam (5) says that Moshe spent a week trying to get out of being the person to take the nation out of Egypt, meaning that he left the burning bush with only a week left in Nisan, not halfway through it. And he went back to Midyan to get his family and take leave of his father-in law (Shmos 4:18-20) before heading to Egypt, which had to take more than one day (since G-d had to tell Moshe again in Midyan to go back to Egypt, see 4:19, and he stayed at an inn on the way to Egypt, see 4:24). All of this occurred before going to Paro, meaning that Moshe didnt see Paro the first time until the very end of Nisan (at the earliest), which fits with the straw season being in Iyar. Although this removes the possibility of there being exactly 12 months from Paros first refusal to send the Children of Israel out until they actually left Egypt, if we include the drowning in the sea as part of their judgment (which is quite reasonable), we are off by only a couple of days. Other issues with this approach that need to be resolved are the Midrashim (e.g. Bamidbar Rabbah 11:2) that say Moshe disappeared for three months after he saw Paro the first time before going back to see him the second time, as well as the fact that a month is not needed for the tenth plague (Rabbi Emden only accounts for two missing months, not three). However, if the plagues started a month later (in Av), and we move the snake/stick scene to shortly before the first plague, we have a three month interval between Moshes first visit to Paro and his second. Midrash HaGadol (7:25) is among the sources who say that even though each plague lasted for a month, there was a week in between one plague and the warning of the next one. First Moshe would warn Paro about the upcoming plague for (approximately) three weeks, then the plague would last a week (to complete the month), then G-d would wait a week before sending Moshe to warn Paro about the next one. If we take away the week between the ninth and tenth plagues (since they came back-to back), and dont give the tenth plague its own month (since the nation left the next day), we are still one month short. Nevertheless, if we dont need a three week warning before the third, sixth and ninth plagues either (since the Torah doesnt mention Moshe going to Paro before these plagues), we now have three months plus an additional week that we can assign to Moshes disappearance. Some (e.g. Or Hachayim on Shmos 7:25) say that when Paro asked Moshe to remove a plague, that plague didnt last the full week. If that plagues month was thereby cut short, and the week between plagues started right away rather than waiting until the previous plague would have ended, the extra week above and beyond the three months attributed to Moshes disappearance could easily be accounted for. Seder HaDoros has Moshes three month disappearance coming after the first plague. By adding three months to the nine months of the first nine plagues, the 12 month judgment started with the first plague and ended after the tenth plague. However, the first plague couldnt have started until, at the earliest, the very end of Nisan 2447 (accounting for the week spent by the burning bush, the trip to and from Midyan, the first two trips to Paro (made before the third trip when Paro was warned about the first plague, see Shmos 7:14-17), and all that happened in between those first two trips (such as adding to the chores of the slaves, the complaints to Paro about it, the complaints to Moshe for making things worse, and Moshe's complaint to G-d for making it worse, see 5:6-23), while the tenth plague hit in the middle of Nisan 2448, leaving us about a half a month short of 12 months. Additionally, Moshes three month disappearance can be easily explained if it occurred after his first trip to Paro made things worse (the Midrashim that mention his disappearance are discussing this time period). But why would Moshe disappear for three months after the plagues had already started? [It should be noted that some Midrashim (e.g. Shmos Rabbah 5:20) have Moshe disappearing for six months, not three. It is obviously much more difficult to make this time frame work if each plague lasted a month and we are limited to a 12 month period of time. (Midrash Seichel Tov says that according to this opinion the plagues started in Shvat -- hence its name, which connotes a stick of retribution -- with each plague lasting a week, i.e. ten plagues in ten weeks.)] The most straightforward timeline is the one put forth by Yfeh Toar (see also Yday Moshe), despite the fact that he says theres no need to reconcile the Mishna with the Midrash about the length of each plague. (He doesnt get as specific as I am about to get.) Moshe agreed to go to Paro after a week-long discussion at the burning bush, a discussion that started on what would become the first day of Pesach. The 12 months of the judgment of the Egyptians started after Moshe agreed to go, and ended when G-d threw the [Egyptian] chariots and horseman into the sea a week after the nation left Egypt. Moshe disappeared for three months after his first visit to Paro because he was so distraught about things having become worse. Although Yfeh Toar says that each of the first nine plagues last a month (even those where no warning is mentioned in ":\D nu trcdk trcd ihc 25 the Torah), it is more likely (as many commentators say explicitly) that there was no warning before the third, sixth or ninth plagues (as each set of three plagues taught a specific message, and once a warning was ignored the first two times for each message, there was no third warning). This gives us an additional nine weeks (or more, if the warnings were longer than 21 days and/or the week of the actual plague was shortened when Paro temporarily gave in), but it allows for a healthy amount of time for Moshes return to Midyan, his first trip back to Egypt, and the time between the snake/stick showdown and Moshe being instructed to warn Paro about the first plague. As long as we arent limited to the 12 months starting with the first plague (and the Vilna Gaon presents a strong argument why we are not), and the judgment of Egypt can start when everything was set to begin their punishment (i.e. Moshe agreeing to be G-ds messenger), there is no contradiction between the formula for each plague being three weeks of warning plus one week of implementation and the judgment of Egypt lasting 12 months.
Rabbi Label Lam Dvar Torah Pesach - Out of Order 1-Kadesh -the recitation of Kiddush. 2-Urchatz -washing the hands. 3-Karpas - eating a vegetable dipped in salt-water. 4-Yachatz -breaking of the middle Matza. 5-Maggid -the recitation of the Haggada. 6-Rachtzah -washing of the hands a second time. 7-Motzi reciting the blessing Hamotzi. 8- Matzah - reciting of the blessing al Achilas Matzo, eating the Matza. 9-Marror -eating the bitter herbs. 10-Korech -eating a sandwich of Matza and bitter herbs. 11- Shulchan Oruch -eating the festive meal. 12-Tzafun -eating the Afikomen. 13- Barech -the recitation of Birchas HaMazon. 14-Hallel -the recitation of Hallel songs of praise. 15-Nirtzah -our prayer that G-d accepts our service. (To see a full list of explinations of each step, see: http://www.neveh.org/pesach/seder.html) These are the fifteen steps of the Pesach Seder which are sung or recited aloud at the beginning of the Seder. Why do we recite the steps ahead of time? There is a very obvious pedagogical reason. Pesach night we have a sacred obligation to relate the experience of the Exodus to each and every one of our children. We dont want this holy opportunity to relapse into an amateur hour. Admittedly, many of us may lack the skill and training to manage the task of teaching a wide variety of interests and intellectual capacities with the same lesson. Teaching is hard. Not everybody is up to the task. Even if we think we are, its not always easy to be the lecturer to our own children. They are just too familiar with us and we know what that familiarity breeds- contempt if not boredom. They know all of our speeches already. So we have to do something different to grab and hold their attention. Thats the challenge of the night. Boruch HASHEM we have the Haggada, which is not less than the greatest and most successful lesson plan of all time. The sages understood the nature of the beast. A good lesson plans needs a hook- an anticipatory set and an objective. It should employ a multitude of modalities, using many senses and in various combinations. Since every child present is presumed to be different we need a plan with differentiated instruction and accommodation for those who are just not getting it.The Haggada has all this and more. We need the children to stay awake, so we have a raffle, of sorts in the beginning with a chance for big prizes in the end, namely the Afikomen. Most important, to keep kids awake and attentive even, is to announce in the beginning that we know where we are headed and we have signs along the way to indicate we are making progress. Nothing is more painful than an enduring a lecture of any length, if there is no pre-set time for conclusion or indicators that the end in in sight. When settling onto a plane, the pilot always announces the schedule, the Seder, of what will unfold, from the take-off, to the climbing to a certain height, to the showing of a movie, and serving of the meal and finally the time of arrival and the all-important port of destination. We too look forward with anticipation to arriving in or taking one giant step closer to Jerusalem by the conclusion of the Seder. We know where we are going and how we are going to get there. There will be entertainment and food and song along the way. Its not an endless journey into the unknown. The main and comforting message at the beginning is that all is in order- HaKol BSeder. Recently I took note of the sign on the copy machine in school. It wasnt good news. The sign read, out of order.This time it caught my attention in a new way. When something does not work we call it out of order. The conventional wisdom, though, is, If it aint broke dont fix it! At the Pesach Seder, all we have to do is buckle in and follow the program so no-thing and no-body is out of order To Support Project Genesis- Torah.org DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
Rabbi Eli Mansour Weekly Perasha Insights Parashat Ahare Mot- The Lesson of the White and Gold Garments We read in Parashat Ahareh-Mot of the special service which the Kohen Gadol would perform on Yom Kippur in the Bet Hamikdash. One of the many fascinating features of this service is the special garments worn by the Kohen Gadol. Yom Kippur marked the only time any human being would enter the Kodesh Hakodashim the innermost chamber in the Bet Hamikdash and before entering the Kohen Gadol would change out of his ordinary priestly vestments and wear plain white clothes. The reason, as the Gemara explains, is En Kategor Naasa Sanigor, which literally means, A prosecutor cannot become a defender. The standard garments of the Kohen Gadol contained gold, and gold is reminiscent of the Egel Hazahab (the golden calf). And thus as the Kohen Gadol enters the sacred chamber to beseech G-d for compassion and forgiveness on behalf of the Jewish people, he must not wear gold garments, which bring to mind the grievous sin of the golden calf. He therefore changes out of his ordinary gold vestments and wears special white garments when he enters the Kodesh Hakodashim. The question, however, arises, why does the Kohen Gadol wear his ordinary gold garments for the rest of the Yom Kippur service, when he is not in the Kodesh Hakodashim? If wearing these garments will have the adverse effect of bringing to mind the golden calf, then why does the Kohen Gadol not avoid them altogether throughout the entirety of the Yom Kippur service? Many stories are told of great Sadikim who always looked to see the positive, admirable qualities of their fellow Jews. The most famous of these is likely the great Hassidic master Rabbi Levi Yishak of Berditchev (1740-1809), who always came to the defense of other Jews. It is told that once on Tisha BAb he happened to pass by a gentile-owned eatery and saw a Jew sitting there and eating. The Rabbi approached him and asked if he was aware that it was Tisha BAb, when eating was forbidden. The man apathetically answered that he was fully aware that it was a fast day. The Rabbi proceeded to ask if the man was aware of the fact that the food he was eating was non-kosher, and the man again calmly acknowledged that he knew he was eating non-kosher food. Rav Levi Yishak turned to the heavens and said, Master of world, look how wonderful Your children are! Even when they disobey You, they still speak the truth! Stories like this one are certainly inspiring and set a crucial example for us to follow, but they also raise an important question: what happened to the Torah obligation to reprimand our fellow Jew? In the next Parasha, Parashat Kedoshim, the Torah commands, Hocheah Tochiah Et Amitecha, that we must point out mistakes made by our fellow Jew in order to help them improve. Needless to say, this must only be done in a way and in a context that offers the realistic possibility of effecting positive change. If one has reason to suspect that his criticism would be ignored or rejected, then he must not say anything. Nevertheless, the fact that the Torah requires criticizing under the proper conditions necessarily means that we must take note of wrongful behavior, and we cannot always look only at the positive aspects of our fellow Jew. How, then, do we reconcile these two values offering constructive criticism, and focusing our attention on the positive qualities of other people? The answer can be found in the Yom Kippur service. Rav Zalman Sorotzkin (1880-1966) commented that there is a difference between the way the Kohen Gadol approached G-d, and the way he appeared before the people. When he came before G-d, he, like Rav Levi Yishak of Berditchev, spoke only positively about the Jewish people. G-d does not want any of us complaining to him about His other children. He wants us to love and respect one another and pray for their wellbeing, without paying attention to their faults and mistakes. Therefore, the Kohen Gadol could not wear gold when he came before G-d. But outside the Kodesh Hakodashim, when the Kohen Gadol appeared before the people, it was certainly appropriate for him to wear gold and subtly remind the people of their sins and the need to improve. The gold garments that have no place in the Kodesh Hakodashim were perfectly acceptable and played an important role outside, when the Kohen Gadol faced the people. The lesson of the Kohen Gadols garments, then, is that we must exercise great caution when casting judgments about our fellow Jew. On the one hand, if we see wrongful behavior and we are in a position to correct it, we are not only entitled, but obligated, to do what we can, in an appropriate manner and setting. Otherwise, however, when there is no practical purpose intended, we must follow Rav Levi Yishaks inspiring example and look only for the admirable and praiseworthy qualities of all our fellow Jews. National Council of Young Israel Weekly Dvar Torah Hagadol, Haftorah, Haggadah By Rabbi Moshe Sosevsky Council of Young Israel Rabbis in Israel One of the reasons given as to why this Shabbat is called Shabbat HaGadol attributes it to the special Haftorah assigned to this Shabbat, where the closing verses speak of the coming of Elijah the Prophet before the great and awesome day of the Lord (Yom HaGadol VHaNorah). If the central identifying factor of Shabbat HaGadol is the theme of the Haftorah, it seems most intriguing that in the entire Haftorah there is not one reference to Passover. While there is indeed a tradition that the Prophet Elijah participates in our Seder, this is nothing more than a tradition and is, at best, peripheral to the central themes of enslavement and freedom that is at the core of the holiday. Strangely, the focal theme of the Haftorah is the subject of the 26 ":\D nu trcdk trcd ihc Suffering of the Innocent. While this is indeed a central theological issue in Judaism, it does not appear to be anything more than minor to Passovers major themes. Why then, from the all the Haftorahs in Tanach, was this chosen as the Haftorah of Shabbat HaGadol? The Midrash in Shemot Rabbah (5:18) tells us that Moshe Rabbeinu was able to negotiate a day of rest for the Jews in Egypt (assuming Pharaoh accepted it because Moshe convinced him that the Jews would be more productive after a day of rest). Apparently the day of rest chosen was the Sabbath. According to the Midrash, on that day, Moshe studied the Megillot with them (they had Megillot on hand from which they found enjoyment each Shabbat). Yet, Pharaoh soon rescinded his permission for a day of respite by ordering (Shemoth 5:9): let the work be heavier on the people and let them not delight on false words. According to the Midrash, that is a reference to the Megillot they studied. Rav Yaakov Kaminetsky, in his work Emet LYakov, asks: What Megillot did Klal Yisrael possibly posses at this juncture, well before the giving of the Torah? He suggests that one of the Megillot they might have had in their possession was Tehillim 92, A Mizmor for the Sabbath Day which, according to an opinion of Chazal, was authored by Moshe Rabbeinu (See Baba Batra 14B). Yet strangely, there too, the major theme of the Psalm is not Shabbat, but the Suffering of the Righteous: When the wicked bloom like grass and all the doers of iniquity blossom. Furthermore, Chazal attribute authorship of the Book of Iyov to Moshe Rabbeinu, a work whose entire theme is the Suffering of the Innocent. Assuming that Moshe was too busy to author such a lengthy and difficult philosophical work once the Torah was given, we can suppose he authored it earlier. And so, this too, may have been another of the Megillot in Klal Yisraels possession from which they found delight. In this suggestion, Rav Kaminetsky intuited the words of the author of Meor Einayim, Rabbi Azaryah of Adumim, who writes in the name of an early scholar from the days of Rabbeinu HaKadosh that he found written in an ancient scroll, how Moshe Rabbeinu would carry Sefer Iyov back and forth to the elders of Israel during the subjugation in Egypt. (See R Yaakov Kaminetsky on A Mizmor for the Shabbath Day [Jewish Thought: A Journal of Torah Scholarship, Vol 3 No.2]. Parenthetically, considering the great philosophical complexity of Sefer Iyov, we can perceive the incredible depth of Klal Yisrael even in their period of Egyptian bondage). By now we must wonder: why was Moshe Rabbeinu so taken up with this one topic that he would have placed such efforts in authoring works on the subject, and have been so involved in their dissemination? The answer lies in the realization that this issue was undoubtedly the major philosophical question facing the Jews in Egypt. What justice is there in the fact that they, the sons of the Avot, would be subjected to such backbreaking bondage? Even more troubling, were they not the descendents of Shem who in the first post-deluge narrative in Parshat Noach, was blessed for covering his fathers nakedness? Indeed, he was assured that he would lord over the descendents of Cham who were cursed in the aftermath of that incident with eternal enslavement to Shem and Yephet. Still, the Egyptians (descendents of Cham) were cruelly enslaving them. Undoubtedly this issue shook the very foundations of their faith and forced Moshe to spend major efforts in addressing this extremely perplexing issue via the works that he authored and by distributing their teaching among the masses. The problem appears so daunting that we may indeed wonder what its solution could be. The answer lies in the close of Mizmor Shir LYom HaShabbat and in our Haftorah of Shabbat HaGadol. Ultimately the righteous shall blossom as a date tree (Psalm 92). And in Malachi 3:18: You shall return and see the distinction between the righteous and the wicked, between one who serves G-d and one who does not serve Him. At the time, the Egyptian Bondage seemed the ultimate perversion of justice and a reversal of biblical assurances. Yet seen in retrospect, it was nothing more than the requisite stages of preparation for the eternal freedom which we will celebrate on the holiday of Pesach when we were delivered from bondage to freedom and from darkness to a great light. And so, the theme of the Suffering of the Innocent becomes a theme most relevant to Pesach which, in a real sense, represents the resolution to the problem by teaching that, to gain a true glimpse of reality, we must often view history from a far broader perspective than from any particular period. Therefore, at any specific moment in our complex history, we can restore our faith in our Redeemer as we await that great and awesome day when G-d shall turn back the hearts of the fathers to the sons and the hearts of the sons to the fathers. Just as in Egypt, on that great day, all of historys injustices shall be permanently resolved and like the days of Mitzrayim, I shall show you wonders. Shabbat Shalom. The Weekly Sidra- Acharei Mos By Rabbi Moshe Greebel Associate Member, Young I srael Council of Rabbis, Belmar, NJ One Shabbos, the Rabbi told his congregation, "Next week, my sermon will be all about the sin of lying, and to help you understand it better, I would like you all to read Leviticus Chapter 28 before next Shabbos." The following Shabbos, at the start of his sermon, the Rabbi asked his congregation, "How many of you have read Leviticus Chapter 28?" Every hand exuberantly went up. The Rabbi smiled and said, Since Leviticus has only 27 chapters, our sermon this week will deal with the grave sin of lying. As is well known, with the exception of the Kohain Gadol (high Kohain) on Yom Kippur, no one was permitted to enter the Kodesh HaKadashim (Holy of Holies) in the Mishkan (Tabernacle) or in either of the Batei Mikdashim (Temples). Even the Kohain Gadol himself could not enter the Kodesh HaKadashim whenever he wished, as the following Passuk (verse) from this weeks Sidra clearly attests: And HaShem said to Moshe, Speak to Aharon your brother, that he come not at all times into the holy place inside the veil before the covering, which is upon the ark; that he die not; for I will appear in the cloud upon the covering. (Vayikra 16:2) In the next Passuk the Torah turns to how the Kohain Gadol should enter the Kodesh HaKadashim on Yom Kippur: With this (BZos) shall Aharon come into the holy place with a young bull for a sin offering, and a ram for a burnt offering. (ibid. 16:3) Now, many times in our mailings we have spoken of the efficiency of words in the Torah, whereby nothing is superfluous. This being so, could not the upper Passuk have simply stated, Aharon shall come into the holy place with a young bull for a sin offering.. What need is there for With this (BZos) shall Aharon come..? In the text Yalkot Pninim fortunately, we have an answer. In the Torah there are four concepts which are referred to by the term Zos (this). They are 1) the Torah 2) Yisroel 3) Tzdakah (charity) and 4) Shabbos. 1) And, this is the Torah which Moshe set before the Bnai Yisroel.. (Dvarim 4:44) 2) This your stature is like a palm tree.. (Shir HaShirim 7:8) 3) And this is the offering which you shall take from them.. (Shmos 25:3) 4) Happy is the man who does this, and the son of man who lays hold on it; who keeps the Shabbos and does not profane it.. (Yshaya 56:2) Interestingly enough, these four concepts are the entire basis of being a Jew, the whole foundation of our existence among the other nations of the world. Now, elaborated the Yalkot Pninim, in the time when there was a Bais HaMikdash, it was up to the Kohain Gadol to be concerned that Yisroel was constantly accomplishing these four concepts of keeping the Torah, loving each other, giving Tzdakah, and observing the Shabbos. That is, the Kohain Gadol had to sufficiently urge the nation to do so. Nevertheless, continued the Yalkot Pninim, in these times of exile we have no Bais HaMikdash, only our synagogues. And, in the place of a Kohain Gadol there is only a Rabbi in the form of a community leader, who became the one responsible to stress these four rudimentary concepts in all of his sermons. Therefore, the above Passuk, in a more contemporary mode would read, That he (the Rabbi) come not at all times into the holy place (synagogue, to elevate himself personally through his sermon). Instead, he must only arise to speak in order to stress those four concepts which are fundamental to Judaism, and he may say nothing that will give him notoriety or will lend any degree of haughtiness to his person. For anyone familiar with public speaking, good vocabulary, equally good diction, and entertaining oratorical skills among other things, are essential in capturing an audience and keeping them listening. Yet, the Rabbi delivering his sermon has the added responsibility to constantly keep in mind that he speaks for the sake of the congregation, and not G-d forbid, for his own self aggrandizement. This then, is why our original Passuk makes certain to use the term Zos, to stress those four concepts that the Kohain Gadol, and subsequently the synagogue Rabbi, must stress to their congregations, with nothing of a personal nature included. And, here we have yet another example of the timelessness of the Torah, which is applicable to each and every generation, through the mastery of our Rabbanim of blessed memory. May we be merited to study the profundities of the Torah for many years. May we soon see the Gulah Shlaimah in its complete resplendence- speedily, and in our times. Good Shabbos Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel http://www.youngisrael.org Dvar Torah - Acharei Mos- Shabbos Hagadol Wherefore art thou Shabbos Hagadol? By Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis, Spring Valley, NY The Tur (1) (2) gives a reason as to why the upcoming Shabbos is called Shabbos HaGadol. We find in the Torah (3) that on the 10th day of the month of Nisan the Jews were commanded to take a sheep and set it aside for the Korban Pesach (Pesach offering). The Jews heeded Hashems commandment - the head of each family took a sheep and tied it to the foot of his bed. When the Egyptians saw what they were doing, they were mystified and asked "What are you doing with these sheep?" The Jews replied, "We are putting them aside in order to slaughter them as an offering for Hashem". The Egyptians worshiped sheep as gods, and thus they were extremely agitated when they heard this. Our experience in exile in either the Christian or Islamic countries was that even minor disrespect of their religion, or even the simple allegation of said disrespect, would result in a pogrom against the Jews. Yet, for reasons unknown even to them, the Egyptians found themselves helpless, unable to ":\D nu trcdk trcd ihc 27 react. As the Psalmist writes, (4) "For fear (of the Jews) had fallen upon them". Now we know (5) that the day Bnei Yisrael left Mitzrayim (Egypt), the 15th day of Nisan, was on a Thursday. Thus, the miracle of the Egyptians' powerlessness occurred on Shabbos, five days earlier. We therefore refer to this Shabbos as Shabbos HaGadol - the Great Shabbos, because of the great miracle which occurred on this Shabbos. Many Rabbinical commentators find difficulty understanding the above. If it is as the Tur writes, why was Shabbos chosen to commemorate this miracle? True, the miracle happened to occur on Shabbos of that year, but aren't events in Israel's history commemorated on specific days of the month rather than on a specific day of the week? Wouldn't it have been more appropriate to designate the 10th day of Nisan, no matter what day of the week it falls, as the day of commemoration? In this weeks parsha the Torah (6) says regarding Yom Kippur -" it is a Shabbos of Shabbos (implying complete rest) for you, and you shall afflict yourselves; this is an eternal decree." The Klei Yakar (7) offers an explanation for the double expression "Shabbos Shabboson" in this weeks parsha (8) as a reference to Yom Kippur. He says that every Shabbos brings with it a rest from the external activities of the body, namely creative work. It does not, however, contain a rest from the internal urges of a person which are heightened by eating and drinking which provide energy to the blood and flesh (dam v'cheilev). Therefore the prohibitions to eat or drink on Yom Kippur add another dimension to this Holy day, a form of rest that results in the abatement of internal urges. The Ibn Ezra (9) clarifies the double wording more simply. It is used to emphasize its uniqueness and importance. Shabbos Shabboson is implying that this Shabbos - Yom Kippur, is greater than others. The Zohar Hakadosh says (10), All the blessings (of the week) present in the higher realms (implying spirituality) and those of below (implying those blessings which relate to material needs) are resultant from the prior Shabbos. Based on this concept Reb Aharon of Karlin (11) frequently stated that this is the intent of the words we say during Kiddush every Friday night: , , "His holy Shabbos, with love and favor he bequeathed us, as a remembrance of creation, the prologue to the holy convocations". The statement that Shabbos is a preface to all Jewish holidays (convocations} means each Yom Tov that falls on a weekday gains its holiness from the preceding Shabbos. The preceding Shabbos contains the original spiritual seed from which sprouts in fullness the holiday that falls during the succeeding week. Shabbos is referred to as remembrance of both a "ma'aseh Breishis - the creation of the world" and a "yetzias Mitzrayim - Hashems redeeming us out of our Egyptian slavery". It also simultaneously commemorates the creation of the world and our leaving Mitzrayim. These two events highlight two aspects of how Hashem interfaces with His Creation, namely Hashem is both the Creator and the One who controls the world. Both dimensions of Shabbos are fundamental to our entire service of Hashem. One would have expected that priority should be given to acknowledgment of Hashem as Creator which preceded His role as the One who took us out of Mitzrayim. However, the aseres hadibros - Ten Commandments - begin with Hashem as the One who took us out of Mitzrayim. The Ramban (12) explains that only through yetzias Mitzrayim, our exodus and redemption from servitude, did we come to recognize Hashem as our Creator as well as our Savior. Nobody witnessed creation but our actual experiencing yetzias Mitzrayim enabled us to accept Hashem as the One who controls the world. The corollary to yetzias Mitzrayim is creation. Only the Creator of the world can control it; this is corroborated by the miraculous experiences of yetzias Mitzrayim. Shabbos is the affirmation of our complete belief in ma'aseh Breishis and yetzias Mitzrayim, the two fundamentals of Shabbos observance and the foundation of our entire service to Hashem. The first step of the exodus from Egypt was the taking of the sheep in preparation of its sacrificial offering while observing that the Egyptians could not interfere with the process. It was therefore this Shabbos that was the beginning of yetzias Mitzrayim. More so, the Rabbis (13) teach us that the pasuk (14) draw out and take sheep for yourselves (ultimately to sacrifice) also includes an implied commandment of Hashem that the Hebrews were henceforth to cease worshipping false idols. This acceptance of Hashem being the Sole Creator and the Sole Provider for entire universe enabled Bnei Yisroel to be worthy of redemption. That first Shabbos was the germination of the Yetzias Mitzrayim to follow. Recursively, Shabbos is based on the faith generated by the events of Yitzias Mitzrayim. The Shabbos preceding Pesach is therefore referred to as the Shabbos HaGadol, comparable to Yom Kippur being regarded as a double Shabbos. This Shabbos is a Great Shabbos since this Shabbos itself was the source of all subsequent Shabbosim. In accordance with the above we can understand the significance of commemorating this miracle on Shabbos rather than on the tenth day of the month Nissan. An additional understanding to the name Shabbos HaGadol is based on what the Tur (15) writes in the laws of Rosh Chodesh (the new month) that the three pilgrimage festivals correspond to the patriarchs. Pesach corresponds to Avraham, as is alluded to by the pasuk (16) " - Knead and make rolls". (The Rabbis revealed (17) that the angels came to visit Avraham on the holiday of Pesach, and Avrohom wished to serve them Matzoh.) Shavuos corresponds to Yitzchak because the shofar blast at the time of the giving of the Torah (18) came from the horn of the ram (that was sacrificed in place) of Yitzchak at the time of the Akeida. Finally, Succos corresponds to Yaakov, as it is written (19) " - and for his cattle he made little huts (Succos), therefore they called the name of the place Succos". Avraham personifies the trait of chesed - kindness, as the pasuk says (20) " Grant truth to Jacob, loving-kindness unto Abraham,", the holiday of Pesach is also symbolic of chesed. Hashem took the Bnei Yisroel out even though they were not worthy of redemption at the time. The attribute of Chesed - kindness is also known by the name Gedulah - greatness, as in the pasuk (21) which enumerates the Divine attributes, and which begins, ' ' - Yours, O Lord, are the greatness, and the might, and the glory. With these introductions we can now understand why the Shabbos preceding Pesach, which is symbolic of Avrohom and chesed is called Shabbos HaGadol. Gadol is the source word of gedulah which also means chesed- kindness. 1. Orach Chaim chapter 430 2. The Arba'ah Turim, often called simply the Tur, is an important Halakhic code, composed by Rabbi Yaakov the son of Rabbi Asher (1270 - c.1340), also referred to as "Ba'al ha-Turim", "Author of the Tur"). The four-part structure of the Tur and its division into chapters (simanim) were adopted by the later code Shulchan Aruch. 3. Shemos / Exodus 12:3 4. Tehillim/Psalms 105:38 5. See Seder Olam chapter 10 6. Vayikra / Leviticus 16:31 7. Rabbi Shlomo Ephraim Luntschitz 1550-1619 8. Vayikra / Leviticus 23:32 9. Rabbi Abraham Ibn Ezra 10891164 10. 2:88A 11. 1802-1872, He is the author of the Sefer Beis Ahron 12. Rabbi Moses ben Nachman also known as Nahmanides, also known as and by his acronym Ramban 11941270 13. See Mechilta Bo 12:21 14. Shemos / Exodus 12:21 15. Orach Chaim chapter: 417 16. Bereishes / Genesis 18:6 17. See Seder Olam 5 18. Shemos / Exodus 19:19 19. Bereishes / Genesis 33:17. 20. Michah 7:20 21. Divrei HaYamim 29:11 Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified Mohel. The National Council of Young Israel http://www.youngisrael.org Torah Insights-Acharei Mos- What?! I Did That!? By: Rabbi Dov Shapiro,Certified Mohel Associate Member, Young Israel Council of Rabbis, New Hempstead, NY This weeks Parsha contains one of the most difficult mitzvos in the entire Torah. If we can really succeed at it though, not only is it a great mitzvah but it can bring us peace of mind and improve the quality of our lives and our relationship with others. The Torah commands us Lo Sikom Vlo Sitor Es Bnei Amecha. Do not take revenge and do not harbor a grudge against your fellow Jew. There are actually two mitzvos contained in this posuk. The first one You should not take revenge is relatively manageable. We are expected to control ourselves and our actions and not react in kind when someone wrongs or injures us. Even if the other person is completely wrong and his provocation is unjustified, the Torah commands us not to take revenge. You can be angry, you can seethe, but control your actions and dont take revenge. The 2nd mitzvah Do not bear a grudge is far more onerous. Being upset at someone doesnt require a conscious decision. When someone hurts us, the memory of that wrong lives on in our hearts. Bearing a grudge is something we do in our hearts and minds. It is usually a natural, unconscious reaction to being victimized, one that we dont even think about. Is it really possible for us to be so strong and in such control of our emotions as to not even bear a grudge deep in our hearts?! When someone hurts us, or our pride, or a member of our family, it is very difficult to wholeheartedly let it go. Rav Yisroel Salanter (Ohr Yisroel) gives us a simple but effective method of dealing with feelings of anger towards other people which can help us to not maintain grudges against other people. Rav Yisroel points out that while we all do things wrong and make mistakes, we react very differently to the mistakes of others than we do to our own mistakes. When we make a mistake, we give ourselves the benefit of the doubt, we are quick to justify our mistake, or at least downplay the 28 ":\D nu trcdk trcd ihc significance of its consequences. We arent nearly as harsh on ourselves as we are on others. When someone else does something wrong especially if it hurts us we see it for the terrible crime that it is, and it is therefore difficult to forgive. All we need to do then to be able forgive others is to associate that persons actions with a mistake that we have once made ourselves. If we can recall a situation where we made a mistake (or tend to make mistakes) similar to the one that has been done to us, we will likely see the event and the severity of the other persons sin in a much more generous light. For example, a husband sometimes gets upset when his wife is late. Although he doesnt complain or say anything to make her feel bad, in his heart he is upset that she caused them to be late to their appointment. Rav Yisroels suggestion is that he think back to a time when he wasnt so punctual. Perhaps he once caused them to be late. Perhaps he is sometimes late to Shul, or to his shiur. Or perhaps he sometimes makes others wait for him. By focusing on that, he transforms being late from being a major offense to an understandable human foible that we can all use some improvement in. By being a little creative we can often find the faults of others somewhere in ourselves, and reduce or eliminate disappointment and resentment. This is not only a great mitzvah; it also causes us to be happier and more at peace with those around us. Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail of his weekly parsha column, e-mail DSMohel@gmail.com.
Aish.Com - Rabbi Kalman Packouz Shabbat Shalom Acharei Mot 5774 GOOD MORNING! Recently, I suggested using props at the Seder -- such as frogs to throw during mention of the plague of frogs and Ping-Pong balls to throw during mention of the plague of hail -- to make the Seder more interesting for the kids. A few years ago, I went to Toys-R-Us the day of the Seder. I asked an employee where the plastic frogs were. He looked at me strangely and said, "You're the 7th person today to ask me for frogs ... and we're all out. And not only that, but we're out of Ping-Pong balls, too!" So, shop early! Q & A: Why The Emphasis On Pesach To Be Chametz-Free? On Pesach we are forbidden to own chametz (leavened bread -- i.e., virtually any flour product not especially produced for Pesach) or have it in our possession. On the evening preceding Pesach there is a serious search of the home for chametz. This is why it is very important to purchase matzah that is kosher for Pesach -- not all matzah is chametz- free. (I suggest buying round hand matzot for a unique and real treat at the Seder!) Chametz represents arrogance ("puffing up"). Passover is the time of freedom -- spiritual freedom (which is the essence of why the Almighty brought us out of Egypt). As I've mentioned before, the only thing that stands between you and God ... is you. To come close to the Almighty (which is the essence of life and the opportunity of every mitzvah and holiday), one must remove his arrogance. This is the lesson of removing the chametz from our possession. Freedom means having the ability to use your free will to grow and develop. People think they are free when really they are "slaves" to the fads and fashions of their society. Slavery is non-thinking action, rote behavior, following the impulse desires of the body. Our job on Pesach is to come out of slavery into freedom. One of the freedoms to work on during Pesach is "freedom of the mouth." The sages view the mouth as the most dangerous part of the body. It is the only organ that can cause problems in both directions -- what comes in (food and drink) and what goes out (speech). It is so dangerous, it is the only part of the body that has two coverings -- hard teeth and soft lips. Most of us are slaves to the mouth, both in what we eat and in what we speak. On Seder night we fix this. We have the mitzvah to speak about the Jewish people leaving Egypt to elevate speech, and the matzah and Four Cups of wine to elevate eating and drinking. The structure of the Hebrew language hints at the goal of "freedom of the mouth." Pesach can be divided into two words: Peh Sach, which means "the mouth speaks" -- we are commanded to tell the story of the Exodus the whole night. The Hebrew word, Paroh, (Pharaoh, the persecutor of the Jewish people in the Pesach story) can be divided into two words: Peh Rah, a "bad mouth." Our affliction of the slavery in Egypt was characterized as Perach, (difficult work) which can be read as two words: Peh Rach, "a loose mouth." May we all merit on this Pesach to free ourselves from the "bad mouth," and to overcome the "loose mouth" where too much of the wrong food and drink come in and too many inappropriate words slip out. Feed The Poor Of J erusalem! Hundreds of families in Israel are unable to afford groceries for Yom Tov (the holiday). This group gives them coupons redeemable only for food. They arrange with the supermarket to get an extra 10% on every dollar you give them. I know they are legitimate and I give them money! Send your tax-deductible contribution to: Keren Y&Y 805-A Roosevelt Ct. Far Rockaway, NY 11691 Or give online: KerenYehoshuavYisroel.com Fulfill the special mitzvah of Maos Chitim, helping the poor for Pesach! Torah Portion of the week: Acharei Mos Acharei Mos includes the Yom Kippur service where the Cohen Gadol cast lots to designate two goats -- one to be sacrificed, the other to be driven to a place called Azazel -- after the Cohen Gadol (the High Priest) confessed the sins of the people upon its head. Today it is a phrase in the vernacular in Israel in the heat of an argument to instruct another person to "go to Azazel." I don't believe the intent, however, is to look for the goat.... The goat sent to Azazel carried away the sins of the Jewish people. This, I surmise, is the source of the concept of using a scapegoat. One thing you can truly give credit to the Jewish people -- when we use a scapegoat, at least we use a real goat! The Torah then proceeds to set forth the sexual laws -- who you are not allowed to marry or have relations with. If one appreciates that the goal of life is to be holy, to perfect oneself and to be as much as possible like God, then he/she can appreciate that it is impossible to orgy at night and be spiritual by day. Dvar Torah based on Growth Through Torah by Rabbi Zelig Pliskin The Torah states: "And you shall keep my statutes and my ordinances, which a person shall do and live by them, I am the Almighty" (Leviticus 18:5). What lesson for life can we learn from the words "and live by them"? Rabbi Yeshayahu Hurwitz (author of Shnai Luchos HaBris) comments that when you do good deeds they should be done with life -- that is, with a lot of energy and enthusiasm. This makes your whole being come alive. There is no comparison between doing a good deed with a feeling of being oppressed and forced with doing the same thing with joy and excitement. The life of a person who lives with joy is a life of pleasure and elevation -- and one which motivates others. When they see how much enjoyment you have from doing good deeds, they will be motivated to emulate your behavior. What does one do if he doesn't feel enthusiasm? Mesilat Yesharim, The Path of the Just, teaches that the outward act brings the inner appreciation. Act as if you felt enthusiasm and you will feel enthusiasm! Quote of the Week The fruits of rushing are regrets 11 Nissan - The birth of the Lubavitcher Rebbe. On his birthday each year, Rabbi Menachem Mendel Schneerson 'redoubled his efforts to reach out to Jews in every corner of the world'. Sandy Ray Happy Passover Wishes! SYFO Seltzer Certified OU-P for Pesach This article can also be read at: http://www.aish.com/tp/ss/ssw/254092701.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. 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Rabbi Eliezer Parkoff Weekly Chizuk Hagaddah Adapted from Leil Shimurim by Rav Shlomo Brevda, zt"l. The Sefer Hamitzvos of the Rambam (157) writes that we were commanded to talk about the exodus from Mitzrayim on the night of the 15th of Nisan, each one according his own eloquence of expression. The more one enhances and elaborates in the retelling the greatness of what Hashem did for us, and the terrible persecution and oppression the Egyptians did to us, and how Hashem took revenge against them and he praises Hashem Yisborach for all the goodness He has bestowed upon us, this is even better. The holy Zohar (Mitzvah 26) has some remarkable words regarding the Hagaddah. "It is an obligation to speak in praise of Yetzias Mitzrayim forever. Everyone who talks about the Exodus from Mitzrayim and joyfully elaborates on the story will in the future share the simcha of the Shechina in Olam Haba. For when a person is joyous with his master, Hakadosh Baruch Hu has simcha. At that moment Hakadosh Baruch Hu gathers together the entire Heavenly Entourage and tells them, 'Look and listen to this story of praise that my children are telling about Me and they are so happy in the Geula. "Then they all gather and come and join the people of Israel and listen to the story of praise and they are happy and have simcha for their Master's redemption. Then they go back to Heaven and praise Hakadosh Baruch Hu for all the miracles and demonstrations of might and they praise Him for His holy people who are so happy for the Geula. This adds force and power to the Heavens above. Also Yisroel, in retelling that story, give power to their Master, like a king whose dominion has been strengthened when his servants praise his power and thank him, and everyone fears him. This increases his honor in everyone's eyes. Therefore one must praise and tell over this story." This Zohar is quite puzzling. What is so exciting and enthralling to the Heavenly angels when Yisroel are joyfully retelling the story of Yetzias Mitrayim. Why is this such a big thing? Hakoras Hatov (gratitude) is one of the most essential character traits and is exceedingly important to cultivate. One who has a real appreciation of the chessed that another has done for him doesn't skimp on words. He elaborates and elucidates and can't stop talking about it. He digs deeper and deeper into the story to see more and more wonderful things that were done for him. Having survived the Holocaust, Moshe was left with no family, no friends; completely alone. He was very weak from the ordeal he had endured and was suffering several illnesses. He was penniless and totally destitute. Moshe had an uncle in America who discovered that his nephew had survived the Holocaust. He immediately arranged, at great cost, to bring him to the US. ":\D nu trcdk trcd ihc 29 He greeted him with tremendous simcha and boundless love. Uncle brought him home and started nursing him back to health. Moshe became a part of his new found family. Uncle bought him a complete wardrobe and dressed him from head to toe. He took him to the top doctors until he was nursed back to health. All this at a very great expense. Uncle taught him English and trained him in business. He bought Moshe his own business enterprise, and found him a proper wife. He purchased a house and proceeded to fully furnish it with all the trimmings. Moshe and his wife embarked on their new life and raised a wonderful family. The day arrived. Moshe's oldest son was getting married. Of course Uncle was at the top of the invitation list. He was seated at the head table. During one of the dances around the choson Moshe danced with Uncle and whispered in his ear, "Dear Uncle. Thank you for everything that you've done for me!" Uncle's face immediately gave Moshe a stern look and forcefully pulled him into a corner of the wedding hall. "That's the thanks I get from you for all the multitude of chessed I did?" Moshe was shocked. He looked at his uncle and asked, "Uncle, how can I thank you properly?" Uncle replied, "This is what you should have said. 'My dear Uncle. I was left with no family, all alone in the world. I was weak, sick, and destitute. I had nothing: no clothes, barefoot, homeless. And you in your great mercy brought me to your country at great expense. You fed me and dressed me from head to foot. You took me to the best doctors, etc., etc. You set me up in business and helped me build a new family. Everything I have until this very day, came from you. If I live a thousand years I won't be able to thank you enough, etc., etc.' That's how you express thanks!" Therefore on this night of Pesach the more you elaborate on the praises of the Holy One blessed be He for what He did for us in taking us out of Mitzrayim is more praiseworthy! The Haggadah - A Paradigm For Jewish Education Based upon the introduction to the Commentary on the Haggadah by Rav Zalman Sorotzkin, zt"l . , ", " . , ? (" ) : (" ) "And you shall tell your son..." (Sh'mos 13:8). I would learn from that this means from Rosh Chodesh. Therefore the scriptures say, "...on that day." If on that day, would I not think that it means while still day? Therefore the scriptures say, "...because of this," meaning, at the time when Matzah and Maror are lying before you. -Mechilta Parshas Bo, Chap. 17. We find mentioned four sons, one wise, one wicked, one simple, and one who doesn't know how to ask. -ibid., Chap. 18. The Festival of Pesach is also the Festival of Education for Jews. The whole year we are occupied with our daily lives and we don't have the time to look at our children to ask, What are they doing? What are they learning? And most important, in what direction are they going? The Torah, therefore, has set aside one special day, the day commemorating our Exodus from Egypt. It is on this day that we are obligated to see what type of fruits we are bringing forth; to sit down with our children and impress upon them the sanctity of the Festival, "And you shall tell your son on that day saying, 'It is because of this that G-d did for me when I went out of Egypt'" (Sh'mos 13:8). In four places the Torah has instructed us to retell to our children the story of the going out from Egypt: 1) "And it will be when your children say to you 'what is this service to your', and you shall say to them, 'it is the Pesach offering to the L-rd for He passed over (pasach in Hebrew) the houses of the Children of Israel when He struck the plague on Egypt'" (Sh'mos 12:26). 2) "And you shall tell you son on that day..." (Sh'mos 13:8). 3) "And it will be when your son asks you in time to come saying, 'What is this,' and you shall say to him, 'With a strong hand the L-rd took us out of Egypt" (Sh'mos 13:14). 4) "When your son asks you in time to come saying, 'What are these testimonies, and statutes, and judgements, which the L-rd your G-d has commanded you?' And you shall say to your son, 'We were slaves to Pharaoh in Egypt, and the L-rd brought us out of Egypt with a strong hand'" Devorim 7:20-21). Therefore our sages explained that the Torah prepared us for four types of sons, each one different from the other in intelligence and attitude. One wise, one wicked, one simple, and one without the knowledge to even ask. On the night of the Seder the father sits down with his children, in order to kindle within them the ancient faith of Israel, the spirit of the Torah and the Mitzvos. He finds among them the wise son. He may say to himself, now what use has my son for me? In all his wisdom he understands quite well by himself. But the Torah tells us, No! and No again! Even the wise son needs his father. Even if we were all wise, even if we all had great understanding. Even if we were all versed in the Torah, still we need a Tradition. Every father has an obligation to give testimony, and everyone is obligated to hear this testimony, and to hear directly from his father, that he heard from his father, and his father from his father, back to the generation of the Exodus, "We were slaves to Pharaoh in Egypt, and the L-rd took us out of Egypt with a strong had and an outstretched arm, with wonders and miracles." The father tells his sons, and they in turn tell their sons until the last generation. If he finds among them the wicked son, the father may get discouraged and proclaim, what use is there in talking to him? Why bother? He thinks he's smarter than me and won't believe what I say. Therefore, the Torah admonishes us, don't be discouraged. For even if your words don't impress him now, they are hiding in his heart, consciously or unconsciously, they have made their impression. It will just take time until he is ready to listen to them. It is worthwhile for all the sons to sit at the Seder and hear their father retelling the Exodus from Egypt. The fire of his words will kindle a spark in their hearts and eventually they all will hear. Perhaps among his children is the simple son, or the son who doesn't know how to ask. Again, the Torah admonishes us, don't refrain and say that the study of Torah is only for those with intellectual capabilities, it is only a waste of words on the tender ears of this son who has no understanding. No! It is an obligation on the father to tell the story of the Exodus even to young children, and simple children, to warm them with the light of our pure faith which will penetrate even into the soul of this tender child or the child of limited understanding. Thus have our Sages instructed us. Whether a wise son, or a wicked son, or a simple son, or a son without the understanding to ask, it is an obligation on the father to retell the story of the Exodus from Egypt to all his children. Regarding all of them it says, "And you shall tell your son..." With all of the them is the father obligated to take time out from his daily routine and personally supervise their education in the faith of our Fathers and teach them Torah and Mitzvos on this night of Pesach. The time designated for this educational experience is specifically the night of Pesach. Not before. Not after. And thus have our Sages instructed, "'And you shall tell your son...' refers to the time when Matzah and Maror are lying before you." It is quite startling that the Torah goes out of its way to specify not to start the process from Rosh Chodesh. Or even while still day. Specifically on the night of the Seder. Then and only then when Matzah and Maror are lying before you. What difference does it make when I tell my children? What is the need to tell them over a piece of Matzah and Maror? Among the nations of the world the great events of their history are memorialized in monuments. They erect a memorial, carve out the history of the event, and thus feel they are assured that the event is preserved for future generations. The poor build it from stone, the rich from metal. It is erected on their land, or on the site of the victory, or in the capital city, in order that their children should know the history of their fathers. This is true of the nations tied to the land with an everlasting bond, a bond that cannot be broken without danger to the very existence of that nation. This monument can fulfill its purpose only as long as that nation remains on its homeland. Once they are dispersed, their life-string as a nation has been cut, and eventually they will be assimilated among their conquerors. Then there will no longer be any need for their monuments and their testimonies. But there is one nation, which enjoys its independence even when dispersed among the nations - the People of Israel. Our history started with the command to Avraham, "Go out from your land..." We went into Golus even before we had the chance to inherit our land; and from this Golus to a wilderness. Our history is replete with great and awe-inspiring events, events unheard of among any other nation; especially the supernatural Exodus from Egypt. We were brought to Egypt by the Divine decree, and with a strong hand and an outstretched arm, with signs and with wonders He took us out of there. Certainly it is appropriate that these great events should be captured for future generations in order that we should tell our sons and grandchildren. But what kind or monument is possible by Israel? A monument of stone or metal with a carving of the story of the Exodus? Certainly not! The people of Israel do not travel in the paths of the nations who hand over their testimonies to wood and stone, gold and silver. It may be fine for the other nations who are far from the spiritual life which is the inheritance of Israel. It may be fine for the nations whose existence is dependent upon their remaining upon their homeland. But monuments which are material and which need a place, are not suitable for the spiritual testimonies of a spiritual people. We need monuments which will last for generations, in whatever land our Golus finds us, in all times and places. Therefore, The Torah has prepared for us, a unique people, unique monuments. Fitted for our lot and our function as a teacher of nations. Portable monuments, that we are able to carry on our shoulders and travel with them from nation to nation, from one dominion to another; in order that the people of Israel and their testimonies should always remain in one place and to ensure that this remarkable and special history remains intact for all generations of the descendants of Israel in any place they may be. These monuments of the most important events in the history of the People of Israel are the Mitzvos called Testimonies which the Creator has commanded as a remembrance of the miracles and victories, the strength, salvation, and battles He waged for our Fathers. This is why we have been commanded to sanctify (and redeem) each firstborn, and celebrate Pesach each year as a remembrance of the Plague of the Firstborn and salvation of the firstborn of Israel; to eat the Pesach offering and Matzah and Maror, to recall the bitterness of our enslavement and the redemption in haste; to celebrate the Festival of Pesach as a remembrance of the Exodus from Egypt; and the Seventh Day of Pesach to remember the splitting of the Sea; to write the mezuzah on the doorposts of our houses and gates, and to tie a sign (tefillin) upon our hands and between our eyes, "For with a strong hand He brought us out of the Land of Egypt." It is not in the power of any individual to destroy these monuments or to take them away from the People of Israel. (Many have been those who tried and who have decreed laws forbidding the fulfillment of mitzvos. Still the Jews have given their lives for the existence of these mitzvos and they have never been taken from us.) Wherever the Jew is dispersed, his monuments go with him. Even in the most distant land, far from Egypt, from the Sea, and from our holy homeland, the Jew has the ability to erect his ancient monuments, to wear Tefillin, to attach Mezuzas to his doorposts, to redeem his firstborn, to celebrate Shabbos and Festivals, to eat Matzah and Maror on Pesach. The monuments will stand for our children and give witness to our history, on our remarkable past, they inspire in us faith in our unique existence and the shining future awaiting us. 30 ":\D nu trcdk trcd ihc It is with these trusted and true witnesses that we stand up against those who deny our history. The First Day of Pesach testifies to the Exodus, the Seventh Day of Pesach testifies to the spitting of the Sea; the redemption of the firstborn to the Plague of the Firstborn; the saving of the firstborn of Israel is represented by the Pesach offering; on the Exodus in haste from Egypt - the Matzah; on the bitterness of the enslavement - the Maror; and on them all - Tefillin and Mezuzos. How is it possible to deny these monuments? "Your Testimonies are very steadfast" (Psalms 93). And they are steadfast, not only for us and our children, but even for the ones among us who have strayed. At the time when their hearts feel a spark inside of them, they admit (in part) to the event, and deny (in part) and explain it as "Nature." They explain away everything as a natural event, and even against all bounds of reason and common sense. It is these "deniers" who are afraid of the testimony of our monuments that the Haggadah refers with the "Wicked Son" who says, "What is this service to you?" He sees his father the whole year practicing Torah and Mitzvos and he remains quiet. He is not disturbed by the actions of this old man from the old generation. But on the night of Pesach when he sees the father taking out ancient monuments, erecting them as witnesses that "the L-rd passes over the houses of our Fathers... when he struck Egypt." "That the bread of our Fathers did not have time to rise (leaven) as they were saved from the Angel of Death and the Holy One saved them." And that, "The Egyptians embittered the lives of our Fathers." It makes an impression that even the Wicked Son is unable to ignore. He grinds his teeth and proclaims, "What is this service to you!?" because it is demolishing the model he has conceived and the work of his life, to rebel against the House of his Father in Heaven and Earth and to spread his "Theory" as "Truth." Even though he constantly sees his father lay Tefillin and attach mezuzos to the doors, he has already forgotten what is written inside of them, and on what they are testifying. But the Mitzvos of Pesach, the Father sits and elucidates, each one with its reason; and says to his family, "This is the Pesach... because the Holy One Blessed be He passed over the houses of our Fathers in Egypt... when He struck the Egyptians and saved our homes," and so on with the Matzah and Maror. Therefore the Wicked Son on this Pesach eve cannot remain silent. And since the Wicked son is specifically afraid of the testimony of these ancient monuments of ours, we must use them specifically! At this moment when we are instructed to relate to our children the Exodus from Egypt, in order to instill in them the spirit of faith and fear of G-d, we bring to fore the hidden power of our Mitzvos, these witnesses. Every Jewish house has made the Seder a great family gathering and celebration; from the first "Seder" our Fathers celebrated in Egypt the night of the redemption until today. It is a spectacular and dramatic experience, as the Son asks and the Father answers and he imagines himself as if he himself is leaving Egypt. He sees with his spiritual eyes the whole panorama; the hard enslavement, and the unforgettable redemption, the miracles and the wonders, and the Great Hand which G-d set against the Egyptians in their land and on the sea; and with this he fears G-d and believes in G-d and in the Moshe his servant. Therefore the Torah has commanded us, "And you shall tell your son on the day saying, because of this that the L-rd did for me when I went out of Egypt." Don't start to tell the history of the Exodus from Rosh Chodesh, or even while still day. The story alone during the week before we bring to the stand the "trusted witnesses," before we set our tables with Matzah and Maror will not be effective and may bring on disbelief in our children with this remarkable tale, the like of which is unheard of among the Nations. Even in the best manner, it will not make the maximal impression which is only possible "at the moment when Matzah pand Maror are lying before you." Even if you repeat the story on the night of the seder, they will not lend their ears to hear a second time what they just heard a few days before. Therefore it is incumbent upon the father to wait until the night of the Seder. And then, when his witnesses take the stand, the tale will make the greatest possible impression, and he will put upon his heart and the hearts of his children the Love and Awe of G-d in order that they follow His Torah and serve with pure hearts. The obligation of the Father to raise and educate his children in the spirit of our Faith and to teach him the wisdom of Torah, is a great and difficult task, and not everyone is able to accomplish it in its entirety, especially in a confused generation such as ours, when the spirit of confusion and rebellion is swaying the world. The whole year we designate others to take over this great task, the teachers and the educators. But on the night of Pesach, on which G-d sent the Plague of the Firstborn against the Egyptians Himself and not by any agent, so too, we must teach Torah and Faith to our children personally, ourselves, not by others. Krias Yam Suf Out of the Straits I Cried unto God And Pharaoh drew close... and behold! Egypt was traveling after them, and they were very afraid. And the Children of I srael cried out to Hashem. (Shemos 14:10) From my sefer Trust Me! The following is based on Da'as Torah by R. Yerucham Levovitz vol. 2, parashas Beshalach. Rashi, quoting a Midrash from the Mechilta, comments that the Jews followed the example (lit., "grasped the craft") of their forefathers, Avraham, Yitzchak, and Ya'akov, who all davened. This cryptic Midrash raises several questions. Why did Chazal inform us here that the Patriarchs davened? Furthermore, what was the point of stating that the Children of Israel took up their forefathers' craft? Addressing these questions, R. Yerucham comments that he often thought about the terrible prospects facing the Jewish People in his time. In those days immediately preceding World War II, most of the world's nations, and particularly Germany and Russia, were openly campaigning to deny Jews the most basic human rights, and absolutely no one raised a voice in protest. It was a time of grave adversity for the Jews. There was no one to turn to, and all avenues of escape seemed blocked. All hope seemed lost. Rav Yerucham writes: In despair, I thought to myself, "Why are we not crying out? Is there truly no one to turn to in the entire world?" When I found myself saying this, I stopped and thought, "And before this did we have someone else to beseech? Even when fortune was shining on us and times were good, was there anyone to rely on? In reality, there is no difference between good times or bad times, and all we have is Hashem. 'Out of the straits I cried unto God' (Tehillim 118:5). There is no one else to turn to, no one else to cry out to." Upon pondering all this, I understood the meaning of Rashi's comment: "They grasped the craft of their forefathers." Avraham, Yitzchak, and Ya'akov lived in relatively peaceful times. Yet their prayers were filled with the tears of one experiencing great suffering. They understood that it doesn't matter what the times are like and that the only one they could depend upon was the Almighty. Therefore, their prayers were the paradigm of complete devotion and attachment to Hashem. This is the secret of the Jewish People. We are constantly in a situation of "Out of distress I cried unto God." We never had anyone to rely on but the Creator. The nations of the world have been placed under the control of natural law, as the verse states: "the sun, the moon, and the stars... Hashem has apportioned to all the peoples under all the heavens" (Devarim 4:19). They have somewhere to turn to and something to rely on. "These with chariots and those with horses; but we, in the name of Hashem, our God, call out" (Tehillim 20:8). The nations have armies and they have fostered channels of diplomacy. This is the portion that was granted to them. We, however, have nothing, and for us there is no such thing as nature. The whole being of Israel transcends the laws of nature. For us, therefore, there is no difference between situations of comfort or of trouble. That is the secret of prayer: to understand that there is nothing else but the Almighty. In the Realm Above Nature There Is No Room for Tefillah And God said to Moshe, "Why are you crying out to Me? Tell the Children of Israel to go." (Shemos 14:15) They don't have to do anything but journey on, for the sea will not stand before them. The merit of their forefathers and their own, and the faith in Me which they displayed when they left Egypt, will suffice to divide the sea before them. (Rashi) The following is from Da'as Torah by R. Yerucham Levovitz. A profound concept lies behind Hashem's statement to Moshe: the idea that the power of prayer lies strictly within the realm of nature. We read in the Torah (Bereishis 2:5): "Now, all the trees of the field were not yet on the earth and all the grasses of the field had not yet sprouted, for Hashem had not sent rain upon the earth and there was no man to work the ground." Chazal tell us the reason it didn't rain: "Because there was no one to work the land and to recognize rain's benefit. When Adam came into being and understood how necessary it is for the world, he prayed until the rain fell. Only then did trees and grasses grow" (Rashi, based on Chullin 60b and Yalkut Shimoni 2:20). Rain is in the domain of nature; without it, vegetation could not grow. Thus, prayer plays a role in effecting rainfall. "It has been engraved in all of Creation from the outset that everything waits just beneath the surface of the ground. Nothing grows or is produced until man comes and takes them from the opening of the ground. How does he take them? With prayer" (See Da'as Torah, Bereishis.) It is important to understand that prayer relates only to the world of nature. In the world above nature, however, the concept of prayer is irrelevant, because there is nothing holding anything back. Therefore, there is no need for prayer. This is the meaning of the Almighty's response to Moshe: "Why are you crying out to Me? The sea will not stand before them." Hashem was revealing to Moshe the secret of the Jewish People: they exist in the realm above nature. Therefore, the sea cannot stand before them, because in the world above nature, the sea has no existence. Since there is nothing in the way, there is no need for prayer. "Why are you crying out to Me?" retorted Hashem to Moshe's prayers. Don't you understand the exalted position that Israel holds in the general scheme of Creation? The survival of the Jewish People is completely assured for they are above nature, and they are above prayer as well. Wishing everyone a Chag Kosher v'Sameach! Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription, please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Yehudah Prero Yom Tov Pesach: And You Shall Tell Your Son Guest Contributor: Rabbi Naphtali Hoff The need for continuous and inspired parent-child dialogue is about as deep a Jewish value as you will find. For millennia, we have used such communication as a means of inculcating within our offspring a deep sense of religious connection and understanding, while also keeping them focused on proper behaviors and values. In fact, the concept dates back to our national inception, and has served as a basic charge in terms of how we recount our exodus from Egyptian bondage. And you shall tell your child on this day (Shemos 13:8) In the words of Rabbi Samson Raphael Hirsch: Tell it to your child We are asked to accompany the practical observance of every religious precept, which our children see us perform and which we seek to teach them to perform in their turn, with a verbal explanation of its substance and significance. Through our words, our children should learn what these ":\D nu trcdk trcd ihc 31 practices and observances mean to us so that they, too, may perceive them with their hearts and minds. (Collected Writings, Vol. VII, pp. 360-361) That obligation, says Rav Hirsch, begins in a childs earliest days, when his world is filled with immense curiosity and the need for answers. To support his point, Rav Hirsch references the clear, visible distinction between children who are fortunate to enter their first classroom having been raised in a home environment that encourages and properly responds to the simple, oft-repeated question of mah zos (what is this?), and those who were reared in an environment that thwarted such interest, and relied on the school to provide answers and motivation due to their own limitations (real or imagined) of time, insight or desire. If there is ever a moment in our lives that clearly underscores the crucial role that parents play in the development of their children, it is the Pesach Seder. At the Seder, we cease to discuss the divine as an abstract concept, somewhat removed from our practical reality. It is there, as we sit together surrounded by the many mitzvos of the evening, that we deeply impress upon the inquiring child that by strength of hand did G-d take us out of Egypt, from the house of bondage. It was not due to our strength or skills that we achieved our freedom; only through Hashems direct intervention could we witness salvation. Moreover, it is at the Seder that we solidify the nexus of thought and action. We do not simply recount what occurred to our forefathers three thousand years ago. Rather, we aim to relive that experience through the reenactment of their glorious experiences, and draw a personal connection to ourselves and our present realities. A man is obligated to view himself (at the Seder) as if he himself was leaving Egypt. (Pesachim 116b) One could express understandable concern about this obligation. After all, is it truly fair and realistic to expect parents to achieve things that even the most seasoned and accomplished educator cannot? This question is strengthened further in contemporary society, with the proliferation of observant parents who were themselves deprived of a foundational Jewish education. How can they be expected to provide so many core values and religious building blocks to their children? Moreover, on what basis can we assume that every father and mother, even the most educated amongst them, are well equipped to make the proper connection with their children? Naturally, it is expected of each of us to become as learned as possible, not only for our own growth, but also to be able to properly answer our childrens questions. But we should also be aware that the Torah sees in each of us the ability to reach out to and connect deeply with all of our children, regardless of which of the four famous categories that they belong to. Again, in the words of Rav Hirsch (pp. 364-365): But just as every father is expected to perform this educational function for his child, so, too, the Law has made certain that every type of child will be able to benefit from parental instruction. The Word of G-d has made allowance for all children with their infinite variety of intellectual and emotional tendencies. The Law speaks of a child whose desire for knowledge is still altogether dormant; what goes on around him still leaves him indifferent The Law also speaks of the simple son, whose desire for knowledge has already been awakened The Law further speaks of the wise son, who already shows signs of that dutiful attitude toward G-d and of the wicked son, who, even at an early age, demonstrates the contempt for duty. The Seder provides us with a unique opportunity to connect deeply with our children, each on their own level, and to inspire them to new levels of greatness. Let us hope that we can each make proper use of this special occasion, so that our children will grasp that their own future survival derives from that redemption long ago. It was because of this that Hashem did for me when I left Egypt. Rabbi Naphtali Hoff is President of Impactful Coaching and Consulting (ImpactfulCoaching.com), which provides support services to leaders and executives. He can be reached at info@impactfulcoaching.com. Yom Tov, Copyright 2014 by Rabbi Yehudah Prero and Torah.org. The author has Rabbinic ordination from Mesivta Tifereth Jerusalem, NY. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. 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Rabbi Ben-Zion Rand Likutei Peshatim jxp -,un hrjt Volume 29 Number 27 April 12, 2014 s"ga, ixhb c"h d"h vmhc :hnuhv ;s To Reprove And To Defend He shall don a sacred linen shirt, linen pants shall be upon his flesh, and he shall gird himself with a linen belt, and cover his head with a linen hat; they are sacred garments. Vayikra 16:4 The Kohen Gadol does not enter the Holy of Holies wearing his usual garments because they contained gold, which was a reminder of the sin of the Golden Calf. This would violate the rule that an accuser cannot become a defender (see Rosh HaShana 26a). For the parts of the service that were done in public (for example, the offering of the Tamid in the morning and in the afternoon), he wore his regular garments which contained gold threads. Yet, if the Torah was so careful to prescribe special plain white linen garments for the Kohen Gadol on Yom Kippur, why didnt he wear them the entire day? In Oznaim LaTorah, Rabbi Zalman Sorotzkin points out that the famous Chassidic Rebbe, Rabbi Levi Yitzchok of Berditchev, would intercede in his tefillos for even the most estranged Jew, trying to find some excuse as to why the person was unable to follow the dictates of the Torah. Yet, as the rabbi of the town, he certainly did not shirk his duty to reprove people for their laxity in keeping the Torah and meting out punishment, if necessary, for those who would not heed his words of mussar and direction. What barometer did he use to determine when to defend and when to reprove? When it came to speaking to a person or to a group of people, Rabbi Levi Yitzchok would fulfill the mitzvah of "W,hng ,t jhfIT jfIv" - you shall reprove your fellow man - with words and actions, so that the people would do teshuvah and follow the path of the Torah. However, when it came to interceding with Hashem on behalf of the Jewish people, Rabbi Levi Yitzchok would be careful to speak only positively about them. Similarly, when the Kohen Gadol did the public service on Yom Kippur, he wore the garments containing gold to remind people to do teshuvah for their wayward actions, as represented by the gold threads which reminded people of the sin of the Golden Calf. But when the Kohen Gadol went into the Holy of Holies to pray on behalf of Klal Yisrael, he wore only white garments, which contained no hint of the failings of Klal Yisrael. First Things First And he shall atone for himself and for his household, and for the entire congregation of I srael. Vayikra 16:17 The manner by which the Kohen procures atonement establishes a standard for a persons life mission. Before a person sets out to worry about the world at large, he must first aim to educate and perfect himself and the members of his family in the ways of Torah and its mitzvos. Once he has purified himself and those in his immediate environment, he can then turn his attention to improving the state of others. In his Taam Vdaas, Rabbi Moshe Shturnbach points out that there are activists who neglect the needs of their own families, and they rely upon the fact that the merit of their involvement with the community will help to influence their own children. As a result, they carelessly overlook their own families and the needs of their own children. Yet, the verse teaches that the Kohen had to first achieve atonement for himself, and then for his own family. Only then did he turn his attention to the needs of the community at large. The proper thing to do was first to correct himself. As a result, he was then fit to assist others before Hashem For Pesach: Redemption - Spiritual And Physical Why is there no mention in the Haggadah of Moshe and his great role in the Exodus from Egypt? Chazal differentiate between the vhbJU vbIJtr vkUtd - the first and second redemption - and the sh,gkJ vkUtd - the redemption that will come in the future. The first and second redemptions were accomplished with the help of man (the first through Moshe and the second through Ezra), while the future redemption will have no human intervention. The redemptions which had human intervention did not last forever, since they were done through man, who does not live forever. However, the future redemption will be everlasting, for it will be through Hashem alone, Who is everlasting. Sefer Kli Chemdah notes that although we find in the Haggadah that the miracle of the Exodus from Egypt is described as happening by the hand of Hashem alone, it does not contradict the previous Chazal, for the redemption from Egypt was characterized by two distinct aspects. There was both a spiritual redemption and a physical redemption. The spiritual redemption was directly and exclusively provided by Hashem, whereas the physical redemption was led by Moshe. Consequently, although the spiritual redemption remains forever, the physical redemption was time- limited. This also explains the reason we say Hallel for the miracle of the Exodus from Egypt. In contrast, we do not say Hallel on Purim as we are still in galus. One would think that this should apply to the miracle of Pesach as well, and, since we are still in galus, that Hallel would not be appropriate. Nevertheless, now that we understand that the Seder night is to remember and praise Hashem for the spiritual redemption which remains forever, the difference between Purim and Pesach is obvious. Purim was a limited redemption and as long as we are in galus we cannot proclaim that we are independent and free. However, in order to recite praises on the spiritual redemption, which lasted forever, Hallel on Pesach was instituted. This also explains the almost total omission of the name of Moshe from the Haggadah, for he was a factor mainly in the physical redemption process, whereas the Haggadah deals with the spiritual redemption. Facets Of The Redemption Therefore say to Bnei Yisrael: I am God, and I shall take you out from under the burdens of Egypt; I shall rescue you from their service; and I shall redeem you with an outstretched arm and with great judgments. Shemos 6:6 The Talmud Yerushalmi (beginning of Arvei Pesachim) teaches that the four cups which are featured at the Pesach Seder correspond to the four expressions of redemption which are found in these verses. In his commentary to the Haggadah of Pesach, the Vilna Gaon writes that the common understanding is that the four expressions are: I will take out - h,tmIvu; ...I will save - hTkmvu; ...I will redeem - hTktdu and ...I will take - hTjeku. Nevertheless, he writes that this fourth expression - hTjeku - cannot be the fourth expression to which the Gemara refers, for if so, there should have also been additional cups of wine designated to correspond to the other verbs in this narrative - the words h,hhvu (in Verse 7) and h,tcvu (in Verse 8). Rather, explains the Vilna Gaon, the third and fourth expressions 32 ":\D nu trcdk trcd ihc of redemption are both contained within the word hTktdu (in Verse 6). One is I will redeem you vhUyb gIrzC - with an outstretched arm, and the other is I will redeem you ohksD ohypJc - with great acts of judgment. This also accounts for the halachic ruling that one is not allowed to drink between the third and fourth cups of wine during the night of the Seder. Whereas the other cups are each derived from different words in the verses, the third and fourth cups have the one word, hTktdu' as their common source. Chasam Sofer teaches that the Yerushalmi seems to confirm this insight, because it also mentions (in the name of Rabbi Avin) that the four cups on Pesach correspond to the four times the word xIF appears in the verses in Tehillim (16:5, 23:5, and 16:13). Interestingly enough, the third and fourth expressions of xIF are learned from the one word in the phrase RtGt ,IgUJh xIF - cup[s] of salvations I will lift up. The Ari HaKadosh also writes that the deeper symbolism of the third and fourth cups are one and the same, thus indicating that their root is from the same source. Chasam Sofer writes that the question of the Vilna Gaon can be addressed and resolved. The reason we can count the word I will take but not I will bring or I will be... is that the expression I will take - hTjeku refers to the giving of the Torah, which is a direct and essential aspect of the redemption (see 3:12, Rashi). This is in contrast to the promise that Hashem made that I will bring you to the land, for although the entry into Eretz Yisrael was a major aspect of the destiny of the Jewish people, it was not a critical aspect of the redemption itself. jxp ka hghca - The Seventh Day Of Pesach One usually assumes that during the hours of the actual Exodus from Egypt the Jewish people were a joyful people, as depicted in all the children's books. This simplistic outlook may not be true, and this error ultimately may not allow us to properly understand the lessons of the story of the Exodus from Egypt. Rabbi Tzvi Haskell directs us to examine several historic points. The enslavement in Egypt became the harshest after Moshe approached Pharaoh and demanded that he send out the Jews. The decree of killing the children probably ended with Moshe's birth many years before. Secondly, Chazal tell us that many of the Jews died during the plague of darkness, seemingly leaving almost no one without the loss of a close family member. Furthermore, Ramban explains that at the very zenith of geulah during the splitting of the Red Sea, the pillar of fire went to the back of the encampment of Israel. This move caused a dimming of the degree of light that the Jews had enjoyed on other nights, causing them now to walk slowly. It would appear that at this point, when the time of their dire need to flee from the Egyptians had come, Hashem seemed to be holding them back and placing them in a terrible position. A superficial outlook may lead us to believe that the Jews could have seen themselves as beaten mourners on the verge of absolute disaster, a calamity uniquely engineered by Heaven. The proper outlook, however, was that there existed a nation chosen to be the wv og - the nation of God - who were poised to witness perhaps the greatest miracle in history. A purely simplistic view of the Exodus from Egypt will lead one to mistakenly expect that God's help will always be in the form of the wonderful and rosy situations we would wish for ourselves. With this training, when we are faced with the hardships of life and history, we might feel abandoned and lost, as this is not what we have envisioned to be the work of God. Perhaps only through understanding that the salvation of God does not always come exactly as we would have expected do we now have the ability to see the hand of Hashem in our lives and in our history. This corrected outlook gives us the ability to derive the lessons and strengths from the Exodus from Egypt that are necessary in our ongoing travels toward Mashiach and our return to Eretz Yisrael. Halachic Corner Shabbas HaGadol The Seder table should be prepared before yom tov in order to facilitate beginning the Seder immediately upon returning home from shul after nightfall because we want the children to be able to stay awake. The Torah stresses the child in the mitzvah of relating the story of the departure from Egypt at the Seder as it says (Shemos 13:8), "tUvv oIhC Wbck Tsdvu"- You shall relate to your son on that day. Therefore, if the Seder begins without delay, the child will ask "vbTJb vn". The father will then be able to respond to his questions and properly fulfill the mitzvah of ohrmn ,thmh rUPhx. Although during the entire year it is best to minimize the use of elegant vessels at the table in order to recall the destruction of the Beis HaMikdash, on the Seder nights it is a mitzvah to set the table with the finest vessels in the manner of free men and royalty. There is a minhag for men to wear a kittel at the Seder. There are two reason for this minhag: 1) The kittel resembles the garments of angels. 2) The kittel resembles a shroud. Since at the Seder we conduct ourselves as free men and royalty, we are afraid that a person may become overbearing and haughty. Therefore the kittel reminds him of the eventual day of his death. Questions for Thought and Study 1. In Pasuk 16:34 the implication is that Aharon did the Yom Kippur service right after he was commanded to do so. Wasnt he commanded months before at the death of Nadav and Avihu? See Ramban 16:34 2. Why is the section concerning slaughtering a sacrifice outside the Mishkan written right after the Yom Kippur service? See Baal HaTurim 17:1 3. Why is blood of the sacrifice brought on the Mizbeach? See Rabbeinu Bachya 17:11 4. When did Moshe detain Pharaoh? See Rabbeinu Bachya 8:15 5. How does holding up a cup of wine at "vsngJ thvu" indicate that Hashem will show us mercy in our exile? See Bnei Yissoschor Answers: 1. The service was not until months later, but he immediately fulfilled the command to not enter the Kodesh Kodoshim. 2. This is to teach us that even though as part of the Yom Kippur service a goat was sent outside to Azazel, still, one should not slaughter any sacrifices outside the Mishkan. 3. The blood represents the Jpb (soul) of a person. When the blood is offered on the Mizbeach it is an atonement for the Jpb of the sinner. 4. Moshe detained Pharaoh when he met him at the Nile. This caused Pharaoh great pain as he used that time to go to the bathroom for the day. 5. A person who is intoxicated is exempt from mitzvos. Hashem will judge us as if we were intoxicated during our exile and will forgive us for our sins. Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, d"r. May their memory be for a blessing. 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Rabbi Naftali Reich Legacy Parshas Acharei Mos & Pesach One of the most wondrous features that surfaces during our pre Pesach preparations is the manner in which we assume responsibility for one another, ensuring that everybody's needs are met before the Pesach festival. The first Mishna in Pesachim instructs us not to lean at the Seder table until everybody has been provided with their Seder necessities. Earlier this week, a scene unfolded here in Monsey at the Tomche Shabbos headquarters, replicated in Jewish communities across the globe, that put the magnificent solidarity of the Jewish people on display in faithful adherence to this teaching. Scores of volunteers assembled to pack the Pesach food that was donated to hundreds of families in our community. Over ten trucks lined up in front of the Tomche Shabbos warehouse and eager volunteers from every religious stream gathered in unity, sorting, loading and delivering what seemed like an endless stream of boxes onto the waiting trucks. Grape juice, potatoes, chickens, groceries, staples and the like were piled high in the warehouse. It was truly an inspirational and heart warming scene to see Jews so joyously fulfilling the mitzvah of providing Kimcha d'Pischa to those in need. Why do we emphasize this particular mitzvah before Pesach? Why do we feel such an urgent sense of responsibility to one another leading up to this particular festival? True, the needs associated with Pesach are greater than at any other time of the year. The festival provisions tally up to an enormous expense and for many, securing the bare necessities for the family is daunting. Yet the awesome sense of responsibility we see displayed for fellow Jews in our midst goes above and beyond what one would expect. What brings to the surface at this particular time the tremendous compassion and desire to reach out to our brothers and sisters? Perhaps the answer is that over three thousand years ago, when we accepted the Torah, we Jews accepted upon ourselves the bond and covenant of areivus, responsibility to one another. We recognize that all six hundred thousand of us are one unit, one organic entity; we are inseparably intertwined. This remarkable unity, undeterred by barriers of time and geography, is unique to the Jewish people. Consider the human body's amazing capacity to address its needs. If a germ invades a particular area of the body, the entire human organism springs into action. Nutrients and blood cells stream to the affected area from all over the body to repel any substance that endangers its health. The hand, the toe, the head, any organ-it makes no difference. Every cell is interconnected and stands ready at any given moment to assist the body and restore it to health. This the unique trait characteristic of the Jewish people! It is well known that during the Mendel Beilis trial that was held in Moscow at the turn of the century, the prosecutor accused Jews of harboring contempt for non-Jews. He quoted a piece from the Talmud to demonstrate how superior Jews feel to Gentiles and how they loathe those who are not of their faith. "Atem keruim Adam, you [the Jewish people] are called a man, which is not true of the Gentiles," says the Talmud. The legal defense team of Mendel Bailis was in a quandary as to how to respond to this devastating attack on the Jewish faith. They consulted with the Rav of Moscow who sent a telegram to Rabbi Meir Shapiro for advice. He instructed them to tell the judge that this segment of the Talmud reflects the essential character trait of the Jewish people and is not intended as an insult to the other peoples of the world. "This essential Jewish characteristic is on display during this very trial in a courtroom in Moscow," he said. "The entire Jewish world is up in arms. Jews across the globe are using all the resources at their disposal to intercede on the behalf of the accused, Mendel Beilis. We are one Adam, one man, one organic whole. We feel the pain of one another and are ":\D nu trcdk trcd ihc 33 willing to sacrifice for each other in a way that no other people has ever demonstrated." This profound trait surfaced at the moment of our formation as a people and is the force that renders us distinct and unique. On Pesach, at the moment of our annual rebirth, we sit at the Seder to celebrate our exodus from Egypt and our creation as a nation. Our joy at this momentous occasion and our cohesion as a nation is expressed in a heartfelt reaching out to our Jewish brothers and sisters: "Let all who are hungry come and partake, let all who need come and join us!" Next Year In Jerusalem! Wishing you a wonderful Shabbos and a Kosher and Happy Pesach! Rabbi Naftali Reich Text Copyright 2014 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.
Rabbi Mordechai Rhine Rabbi's Message Do you have a Seder? Seder means order. And order is important. Take Pesach preparations for example. Did you ever try to Kosher the kitchen before cleaning it? Or, buy all your Pesach products before making place to put them? Doing things in order is truly the theme of the holiday. This is especially true at the seder, which gets its name from the fact that it is done in a calculated, orderly fashion. In this week's parsha we are told that there is a seder- a proper order- which must be employed for effective living. The Torah describes the process of atonement which was effectuated by the Kohein Gadol on Yom Kippur. So great was the Kohein Gadol that he could activate G-d's love and blessing for the entire world. Healing, prosperity, healthy children, peace, and serenity were all part of the prayers of the Kohein Gadol on this special day. But there was a process. The Torah tells us that first, "He shall atone for his household," referring to his wife. Then he would atone for the Kohanim. And only then would he atone for the entire Jewish people and attain blessing for the entire world. Sometimes we meet people who don't realize the importance of doing things in order. They may decide to try and fix the world, but haven't spent time properly developing the relationship they have with their spouse, and inner circle of friends. Or, they may have much great intellect- they can give great advice- but have never spent the time and emotional energy to first implement that great wisdom in their own lives. They may do much good, but because it is done out of order and without a proper foundation, it is doubtful that their approach will endure. Going in order may take longer, but it can be described as the long route which gets you to your destination. As the holiday of Pesach nears, we are aware of the unbridled potential that this season brings. Hashem declares, "I am Hashem, your G-d, who took you out of Egypt. Open your mouth and I will fill it." Just as when we left Egypt we could not have fathomed the great role that Jews would play in the world, so we often sell ourselves short, not realizing the great potential that is available to us. Hashem asks that we open our mouths wide, and be open to great blessing. For sure, we are able to bring blessing to the entire world. But the theme of the season is to do it with a seder, to do things in order. In that way we will succeed. Wishing you and yours a happy, healthy, kosher, and joyous Pesach! Rabbi Mordechai Rhine is the Rav of Southeast Hebrew Congregation- Knesset Yehoshua in Silver Spring, MD. He is also the Director of TEACH613, which promotes Torah and mitzvah education through classes and virtual media. Rabbi Rhine has received semicha from Rabbi Berel Wein, and Rabbi Shmuel Meir Katz, and holds a Masters in Educational Leadership from Bellevue University. Rabbi Rhine's "Take Ten for Talmud" ten minute audio program based on Daf Hayomi is available by free e-mail subscription. His book, "The Magic of Shabbos," and the Perek Shirah Collection CD Series are available in Judaica stores, and through www.teach613.org. He can be contacted at RMRhine@teach613.org 2014, Rabbi Mordechai Rhine and TEACH613TM
Aish.Com Sara Yoheved Rigler Jewish Identity: Are You In or Out? Passover and the redemptive value of Jewish identity. Our Sages assert that the Israelites in Egypt were on the lowest level of spiritual impurity. They worshipped idols. They were debauched and dissolute. So how did they merit the grand and miraculous redemption? They had only three things going for them: They kept their Hebrew names, their Hebrew language, and their distinctive Hebrew dress. In other words, they retained their Jewish identity. Wait a second! Didnt you cringe when you found out that the biggest Ponzi scheme in history had been perpetuated by someone with a distinctly Jewish name? Wouldnt we have preferred that instead of retaining his Jewish identity he had changed his name to Christopher Johnson? What is the redemptive value of Jewish identity? The question assumes particular importance in our generation. Indeed, the rates of adultery, domestic violence, addiction to drugs and porn, and murder for reasons as trifling as being cut off in traffic have skyrocketed in this generation. An objective look at our moral standing would produce a grim assessment. Judaism promulgates a teleological worldview that history is moving toward a specific goal, namely, the Redemption, or the Messianic era. So how can a generation as dissolute as ours be redeemed? The Power of Community Maimonides, in his code of Jewish Law, makes a startling pronouncement. He writes that a Jew who lives in isolation from the Jewish community, even if he keeps all the commandments, is considered a kofer bikar, a heretic. The implication is that identifying with the Jewish community is a basic value that underlies all the commandments. The challenge to identify as a Jew or not became a viable choice in the 19th century, as the ghetto walls came down. During the 19th and early 20th century, huge numbers of Jews defected. Over the course of the nineteenth century, the majority of Warsaws most affluent Jews converted to Christianity. In the Austro-Hungarian Empire between 1867 and 1918, about 20,000 Jews converted to Christianity to rid themselves of the social stigma of being Jewish. (Gustav Mahler is the most famous example; he converted to Roman Catholicism in 1897 in order to snag the post of Conductor of the Viennese Opera.) Many Jewish immigrants en route to America from Eastern Europe threw their tefillin into the New York harbor because they wanted to eschew their Jewish identity and become Americans. In contrast to the ancient Hebrews in Egypt, who retained their Hebrew names and language, many Jewish immigrants changed their names. The film Hester Street about life on the lower East Side has a scene in a class for ballroom dancing. The sign on the wall proclaims: NO YIDDISH SPOKEN HERE. In our generation, many Jews have renounced their Jewish identity in favor of becoming citizens of the world. Their political views have led them to identify with the enemies of the Jewish People. Since 1948, the benchmark of Jewish identification in America has been, more than synagogue affiliation, support of the Jewish State. Rabbi Nachman Kahane remembers that when he was a teenager in New York in 1948, he helped raise funds to buy arms for the Jewish fighters in what was soon to be the State of Israel. Their truck would stop at a street corner, they would jump out, and two of them would hold an Israeli flag horizontally. Passers-by would reach into their pockets, and without even looking, throw everything they had into the flag. This enthusiastic support of Israel was unwavering in the American Jewish community until the last decade. Thats why alarm bells rang a couple years ago when a study revealed that 50% of American Jews under the age of 35 would not consider it a personal tragedy if the State of Israel ceased to exist. Two months ago an American Congresswoman declared that the Jews of America had sold out Israel in their support of Obamas diplomatic surrender to Irans nuclear program. The nadir of this abandonment of support for Israel is the BDS (Boycott, Divestment, Sanctions) movement, which actually has some Jews among its supporters. The BDS movement seeks to destroy Israel economically just as Iran seeks to destroy Israel physically. The starkest defection from the Jewish People is to side with those sworn to our destruction. According to Jewish law, every person born to a Jewish mother is Jewish, even if s/he converts to another religion. But a Jew needs to minimally cast his/her lot with the Jewish community to be redeemable. Lets be clear here. God wants the maximum from us Jews: love your neighbor as yourself; keep Shabbos; dont speak lashon hara; keep kosher the whole nine yards. But the minimum requirement to be redeemed is to identify as a Jew. Spiritual DNA Why should a dissolute Jew who identifies as a Jew be redeemable? Here it gets mystical. According to our sages, the Patriarchs and Matriarchs passed their spiritual DNA down to their descendants. Their spiritual achievements were not personal. In virtually every Divine revelation to the Patriarchs, God makes promises dealing with their descendants they will be like the stars of the heaven and like the sands of the seashore, they will inherit the Land of Israel, etc. Among the promises was that God would not let a Jewish soul hit rock bottom without Divine intervention to stop his free-fall. This spiritual safety net is called, zechut avot, the merit of the forefathers. According to the Midrash, at the Splitting of the Sea, the angel of Egypt protested to God that both the Hebrews and the Egyptians were idol worshippers. Why should the Hebrews be saved, and the Egyptians drowned? God answered that the Hebrews are the descendants of Abraham, Isaac, and Jacob. Zechut avot, the merit of the forefathers. But zechut avot, like any inheritance, only becomes yours if you claim it. Your grandfather can bequeath you a bank account worth a million dollars, but if dont show up at the lawyers office and identify yourself as Jake Levys grandson, you wont have access to his fortune. If you dont actively identify as a Jew, you cant inherit the precious fortune of zechut avot. Zechut avot is like a skydivers reserve chute. If the main parachute fails to open, and the skydiver is falling at 120 mph, she can be saved by the reserve chute. But only if she pulls the cord! The cord that activates the merit of the forefathers is Jewish identity. Jewish identity is what prompted Kirk Douglas to fast every Yom Kippur. As he proudly stated, I might be making a film, but I fasted. Jewish identity is what prompted Supreme Court Justice Ruth Bader Ginsburg to post a large silver mezuzah on the doorpost of her Supreme Court chambers. Jewish identity is what prompted movie star Scarlet Johansson to stand up for Israel at the cost of her prestige as an Oxfam ambassador. 34 ":\D nu trcdk trcd ihc The Passover Seder speaks about four sons. Only one of them is cast as wicked. As the Hagaddah states: The wicked son, what does he say? What is this service to you? To you, but not to him. Because he excludes himself from the community, he is a heretic. Say to him, Because of what God did for me when I went out of Egypt. For me, but not for him, because if he would have been there, he would not have been redeemed. The first Passover marked the birth of the Jewish nation. Every Passover since poses the challenge to every Jew: Are you in or are you out? This article can also be read at: http://www.aish.com/jw/s/Jewish-Identity-Are-You-In-or-Out.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, c/o The Jerusalem Aish HaTorah Fund PO Box 1259 Lakewood, NJ 08701 Copyright 1995 - 2014 Aish.com - http://www.aish.com
Rabbi Lord Jonathan Sacks Covenant & Conversation Sprints and Marathons Acharei Mot - 12 April, 2014 / 12 Nisan, 5774 It was a unique, unrepeatable moment of leadership at its highest height. For forty days Moses had been communing with God, receiving from him the law written on tablets of stone. Then God informed him that the people had just made a golden calf. He was about to destroy them. It was the worst crisis of the wilderness years, and it called for every one of Moses gifts as a leader. First, he prayed to God not to destroy the people. God agreed. Then he went down the mountain and saw the people cavorting around the calf. Immediately, he smashed the tablets. He burned the calf, mixed its ashes with water and made the people drink. Then he called for people to join him. The Levites heeded the call and carried out a bloody punishment in which three thousand people died. Then Moses went back up the mountain and prayed for forty days and nights. Then for a further forty days he stayed with God while a new set of tablets was engraved. Finally he came down the mountain on 10 Tishri carrying the new tablets with him as a visible sign that Gods covenant with Israel remained. This was an extraordinary show of leadership, at times bold and decisive, at others slow and persistent. Moses had to contend with both sides, inducing the Israelites to do teshuvah and God to exercise forgiveness. At that moment he was the greatest ever embodiment of the name Israel, meaning one who wrestles with God and with people and prevails. The good news is: there once was a Moses. Because of him, the people survived. The bad news is: what happens when there is no Moses? The Torah itself says: No other prophet has risen in Israel like Moses, whom the Lord knew face to face (Deut. 34: 10). That is the problem faced by every nation, corporation, community and family. What do you do in the absence of heroic leadership? It is easy to say, Think what Moses would have done. But Moses did what he did because he was what he was. We are not Moses. That is why every human group that was once touched by greatness faces a problem of continuity. How does it avoid a slow decline? The answer is given in this weeks parsha. The day Moses descended the mountain with the second tablets was to be immortalised by turning its anniversary into a holy day, Yom Kippur. On it, the drama of teshuvah and kapparah, repentance and atonement, was to be repeated annually. This time, though, the key figure would not be Moses but Aaron, not the prophet but the High Priest. That is how you perpetuate a transformative event: by turning it into a ritual. Max Weber called this the routinization of charisma.(1) A once-and- never-again moment becomes a once-and-ever-again ceremony. As James MacGregor Burns puts it in his classic work, Leadership: The most lasting tangible act of leadership is the creation of an institution a nation, a social movement, a political party, a bureaucracy that continues to exert moral leadership and foster needed social change long after the creative leaders are gone.(2) There is a remarkable midrash in which various sages put forward their idea of klal gadol ba-Torah, the great principle of the Torah. Ben Azzai says it is the verse, This is the book of the chronicles of man: On the day that God created man, He made him in the likeness of God (Gen. 5: 1). Ben Zoma says that there is a more embracing principle, Listen, Israel, the Lord our God, the Lord is one. Ben Nannas says there is a yet more embracing principle: Love your neighbour as yourself. Ben Pazzi says we find a more embracing principle still: The first sheep shall be offered in the morning, and the second sheep in the afternoon (Exodus 29: 39) or, as we might say today, Shacharit, Mincha and Maariv. In a word: routine. The passage concludes: The law follows Ben Pazzi.(3) The meaning of Ben Pazzis statement is clear: all the high ideals in the world the human person as Gods image, belief in Gods unity, and the love of neighbours count for little until they are turned into habits of action that become habits of the heart. We can all recall moments of insight or epiphany when we suddenly understood what life is about, what greatness is, and how we would like to live. A day, a week, or at most a year later the inspiration fades and becomes a distant memory and we are left as we were before, unchanged. Judaisms greatness is that it gave space to both prophet and priest, to inspirational figures on the one hand, and on the other, daily routines the halakhah that take exalted visions and turn them into patterns of behaviour that reconfigure the brain and change how we feel and who we are. One of the most unusual passages I have ever read about Judaism written by a non-Jew occurs in William Rees-Moggs book on macro-economics, The Reigning Error.(4) Rees-Mogg (1928-2012) was a financial journalist who became editor of The Times, chairman of the Arts Council and vice- chairman of the BBC. Religiously he was a committed Catholic. He begins the book with a completely unexpected paean of praise for halakhic Judaism. He explains his reason for doing so. Inflation, he says, is a disease of inordinacy, a failure of discipline, in this case in relation to money. What makes Judaism unique, he says, is its legal system. This has been wrongly criticised by Christians as drily legalistic. In fact, Jewish law was essential for Jewish survival because it provided a standard by which action could be tested, a law for the regulation of conduct, a focus for loyalty and a boundary for the energy of human nature. All sources of energy, most notably nuclear energy, need some form of containment. Without that, they become dangerous. Jewish law has always acted as a container for the spiritual and intellectual energy of the Jewish people. That energy has not merely exploded or been dispersed; it has been harnessed as a continuous power. What Jews have, he argues, modern economies lack: a system of self-control that allows economies to flourish without booms and crashes, inflation and recession. The same applies to leadership. In Good to Great, management theorist Jim Collins argues that what the great companies have in common is a culture of discipline. In Great By Choice he uses the phrase the 20 mile march, meaning that outstanding organisations plan for the marathon, not the sprint. Confidence, he says, comes not from motivational speeches, charismatic inspiration, wild pep rallies, unfounded optimism, or blind hope.(5) It comes from doing the deed, day after day, year after year. Great companies use disciplines that are specific, methodical and consistent. They encourage their people to be self-disciplined and responsible. They do not over-react to change, be it for good or bad. They keep their eye on the far horizon. Above all, they do not depend on heroic, charismatic leaders who at best lift the company for a while but do not provide it with the strength-in-depth they need to flourish in the long run. The classic instance of the principles articulated by Burns, Rees-Mogg and Collins is the transformation that occurred between Ki Tissa and Acharei Mot, between the first Yom Kippur and the second, between Moses heroic leadership and the quiet, understated priestly discipline of an annual day of repentance and atonement. Turning ideals into codes of action that shape habits of the heart is what Judaism and leadership are about. Never lose the inspiration of the prophets, but never lose, either, the routines that turn ideals into acts and dreams into achieved reality. 1. See Max Weber, Economy and Society, University of California Press, 1978, 246 ff. 2. James MacGregor Burns, Leadership, 454. 3. The passage is cited in the Introduction to the commentary HaKotev to Ein Yaakov, the collected aggadic passages of the Talmud. It is also quoted by Maharal in Netivot Olam, Ahavat Rea 1. 4. William Rees-Mogg, The Reigning Error: The crisis of world inflation, London, Hamilton, 1974, 9-13. 5. Jim Collins, Good to Great, London, Random House Business, 2001. Great By Choice, London, Random House Business Books, 2011. About Rabbi Sacks: Rabbi Lord Jonathan Sacks is a global religious leader, philosopher, the author of more than 25 books, and moral voice for our time. Until 1st September 2013 he served as Chief Rabbi of the United Hebrew Congregations of the Commonwealth, having held the position for 22 years. Copyright 2013 The Office of Rabbi Sacks, All rights reserved. The Office of Rabbi Sacks is supported by The Covenant & Conversation Trust The Office of Rabbi Sacks PO Box 72007 London, NW6 6RW United Kingdom
Rabbi A. Leib Scheinbaum Peninim on the Torah Parshas Achrei Mos After the death of Aharon's two sons. (16:1) Nadav and Avihu were great tzaddikim, righteous and pious persons. Indeed, Hashem attests to their virtue when He says, Bikrovai akadesh, "I will be sanctified through those who are nearest to Me" (Vayikra 10:3). The average person taking a cursory look at this tragedy will, no doubt, have pressing questions that challenge the core of his faith in the Almighty. After all - why? The question screams out at us. Let us posit that, indeed, Nadav and Avihu erred by getting so carried away by their consummate love for Hashem that they just had to go into the Mishkan and offer ketores, incense, without first being commanded to do so. Is this a reason, however, for their sudden, untimely, tragic deaths? Did Aharon HaKohen, a man who was the essence of goodness, a man who loved every Jew, whose love for Hashem was boundless, deserve such a klop, punishment? When the Aron HaKodesh was being pulled along in a wagon it was about to fall, and Uzah took hold of it, thereby preventing it from falling. Nonetheless, when he touched the sacred Ark, which he was not supposed to do, he immediately died. Did he deserve such severe punishment? "David (HaMelech) was upset (with himself) because Hashem had inflicted a breach against Uzah" (Shmuel 2, 6:8). ":\D nu trcdk trcd ihc 35 During the Counting of the Omer, we are careful not to make joyful public celebrations, such as wedding feasts. This is out of respect for Rabbi Akiva's 24,000 students, who perished during this period. These were not simple Jews. They were Klal Yisrael's spiritual elite, but they had not manifest proper respect toward one another. So, they were punished. Did it have to be so final? It is true that Hashem has a different standard for those close to Him. Did they have to die? Imagine a Torah world with 24,000 Torah giants! It is very difficult to understand the death of the righteous. Obviously, we are not privy to the larger picture, the Heavenly perspective, where it all makes sense. We look at the vicissitudes of life through our one- dimensional outlook. We see only the here and now. We have no clue concerning the yesterday and tomorrow. We certainly do not have any idea concerning Hashem's viewpoint and all that He factors in before He makes a decision. Yet, we ask; we have complaints. It is because we are short- sighted, stigmatized by our own myopic perception of life. The Melitzer Rebbe, Shlita, suggests the following analogy to address some of the questioning. A villager who lacked education and culture, as well as all of the accoutrements and perspective that comes with proficiency in these areas, was broke. He had lost his house in a fire; all of his material belongings had gone up in smoke. The last few months he and his wife and family had been living in absolute, abject poverty. He simply could not go on. He decided to travel to the big city. Perhaps he would meet a wealthy man who would be kind and generous enough to help him in some way. Hashem listened to the villager's pleas, and the man met a wealthy individual who took pity on his plight and offered to help. He gave the man a fine home outfitted with the necessary furniture and appliances. They now had a place to live. In addition, he gave the man a stipend of four thousand dollars a month! All of this was for nothing in return. He told the poor man, "Get back on your feet. You are my welcome guest." The man could not believe his good fortune. The family moved in, and life was good. Three years passed, and the wealthy benefactor decided that it was time to give his home a makeover. The man lived in an elegant mansion, but, with time, even mansions require some fixing up, a little modernization. Never leaving well enough alone is a way of life. It was time for an upgrade. He put ads in the local paper and hung posters all over the city seeking architects, carpenters, plumbers, painters, specialists in every field of construction. This was going to be a makeover to end all makeovers. Money was clearly no object. The very next day, the poor man, who had been living off the dole on the benefactor's property, presented himself at the man's door: "I can do it all. I am proficient in all of these professions. "Wonderful," replied his benefactor. "Get to work, and we will work out the payment." The poor man was assiduous and quite adept at what he was doing. He went to work immediately. A month went by, and the benefactor was at the point of settling a business deal concerning a large parcel of land which he owned. This was a real estate deal in the millions of dollars. Everything was all set. The buyer was there with his lawyers; the seller was there with his attorneys. It was all about to go down, when the poor man burst in: "Mr. Benefactor, I have completed my job. I want payment - NOW!" Obviously, the man's lack of culture was showing. He should have realized that the benefactor was in the middle of an important meeting. He was nice to him, but could he not have waited a little bit longer until the meeting was over, and the money had changed hands? Despite all of this, the benefactor was a real mentch, decent human being, who understood his worker's background. "Ok, let me pay you. How much do I owe you?" he asked. "Six thousand dollars, and I must have the money now." The benefactor was slightly taken aback, but he took it all in stride. "Fine, come back a little bit later, and I will pay you." "Absolutely not!" the worker replied emphatically. "I worked for a month. I did the carpentry, painting, everything that you requested of me. I worked from early in the morning until late at night. I demand my money - now!" The businessman who was about to purchase the real estate parcel became agitated, thinking, "What is this man's [the benefactor's] problem? This poor man worked from day to night for an entire month. All he is asking is six thousand dollars, which is probably nothing more than a drop in the bucket for this wealthy man. Why does he not pay him outright and move on?" The question gnawed at him until he decided that he really did not want to do business with such a person. "Excuse me, sir," he said to the owner of the real estate, "I am not feeling well right now. I would like to rest, do a little thinking, and perhaps later I will sign the papers. Forgive me now, I must go to my hotel." On the way to the motel, he met the city's banker, an individual who was well aware of the financial portfolios of his customers. Plus, he was a very good judge of character - both in business and otherwise. The businessman shared with the banker his current hesitations concerning closing the deal with the land owner. The banker assured him that he had nothing to worry about. The man was the paradigm of integrity. Feeling reassured, he returned and closed the deal. The wealthy landowner was no fool. He understood what had taken place. He felt that he owed the businessman an explanation: "My friend, you probably had questions concerning my behavior vis-?-vis my worker. Let me share a bit of history with you. I took in this man and his family three years ago. I gave him a monthly subsidy of four thousand dollars. During the past three years, I have never once asked him to do a thing for me. Yet, when he completed a job, he demanded to be paid immediately! This took place while I was involved in a major business transaction, and, if I tarried momentarily, he would scream at me!" Let us ask ourselves how far removed we are from this villager, how different is our lack of hakoras hatov, gratitude. The poor man was taken in off the street. For three years he had been supported by the wealthy landowner. During this time, he obviously had forgotten the meaning of the term, "thank you." Yet, he had the audacity to demand payment immediately - if not sooner - or else he would slander the landowner! Now, let us examine ourselves with a critical eye. Our heart beats approximately seventy beats per minute, over one hundred thousand beats a day. Do the math and calculate how many beats per year. Then calculate the amount of beats experienced by the heart of a thirty-year-old person in his lifetime. Do we ever say, "Thank you, Hashem," for that beating heart? One missed beat means a visit to the emergency room - if we are lucky! Yet, as soon as something goes awry- we do not feel well, our day is not perfect - we ask, "Why is Hashem picking on me? Why should I be in such pain?" The complaints come one after another. It is always Hashem - never us. The nature of man is to see the negative, notice what is missing - rarely to observe, appreciate and pay gratitude for what is good. Therefore, the moment that we are challenged, we should ask ourselves: "What does Hashem want? Why?" And then thank Hashem for all the good that we have already received from him. Every time something occurs which takes us out of our comfort zone, we should not immediately complain to Hashem. We are no different than the uncultured, ungrateful villager who did not appreciate a good thing when he had it. For in a Cloud will I appear upon the Ark-Cover. (16:2) No one was permitted to enter the Kodesh HaKedoshim, Holy of Holies, except for Aharon HaKohen and future Kohanim Gedolim. This would take place once a year, on Yom Kippur. It was in the Kodesh HaKedoshim, from within a Cloud hovering above the Kapores, Ark Cover, that Hashem's Glory was manifest. Hashem's Glory is hidden beneath many veils. It is within the innermost area of sanctity and, even then, it is shrouded within a cloud. Horav Gamliel Rabinowitz, Shlita, derives a powerful, inspirational lesson from Hashem's clandestine Presence. Ki be'anan eiraeh, "For in a Cloud will I appear." Every time, every moment, at every juncture that a person feels his life inundated with darkness; he is within a murky cloud of ambiguity; his problems have trapped him into a corner; the vicissitudes of life have gotten to him; he sees no way, no avenue, no light at the end of the tunnel - he should not give up. Concealed within the problems and darkness is Hashem's Presence. He is behind, hidden within the challenges. If one maintains his spiritual stamina, if he keeps the faith, he will find Hashem. In his commentary to the Torah, Devarim 31:8, the Baal Shem Tov, zl, explains, V'Anochi astir panim, "And I will have surely concealed My Face." How can Hashem hide Himself from us? He explains this with an analogy. A king placed a number of optical illusions on the road and in the palace, as he concealed himself within a room in the back of the palace. The average person might believe that the king is nowhere to be found. The astute observer understands that a king who cares, a loving Father in Heaven, does not leave. He is present, taking refuge behind various cover- ups which enshroud His Presence. The true believer keeps looking for Hashem. He never gives up, because he realizes that Hashem will never forsake His children. The various canopies which seem to conceal Him are actually figments of our imagination. If we look - we will find Him. This is what our pasuk is teaching us. Whenever there appears to be a hastoras panim, concealment of the Divine Presence, it means that we must look harder and deeper, because Hashem is "hidden" within the Cloud. A well-known analogy is worth repeating. There was once a man who was continually stricken with misfortune. Nothing seemed to go right. If it was not an illness, it was a financial problem, or an issue with a child - it was always something. Feeling alone and forsaken, he looked Heavenward and asked the One Above, Keili, lamah azavtani? "My G-d, why have You abandoned me?" One night, the man dreamed that he was walking on a long path. When he looked back, he saw two sets of footprints. The prints were not consistent, since in areas in which the path narrowed, he saw only one set of prints. He contemplated the meaning of the dream, quickly realizing that the dream was about his life. The path represented his journey through life, from birth, childhood, youth and middle age, and finally the present: old age. As he traveled the road of life, he was accompanied by Hashem; hence, the two sets of foot prints. The wider road represented the good times, the happy times, when the sun shone on him. The narrower road symbolized the periods of adversity, times of challenge that he had experienced. This part of the road was bumpy, as well as narrow. He was now even more troubled, since apparently when the road became difficult to traverse, there was only one set of footprints. Apparently, when he needed Him most, Hashem had abandoned him. What other explanation 36 ":\D nu trcdk trcd ihc could there be for the single set of footprints? He cried out to Hashem, "Why, why did You forsake me when I needed You most? Why did You leave me to travel alone at my most difficult time? It was then that I needed Your support more than ever!" Suddenly, he heard a Voice gently say, "My beloved son, you are greatly mistaken. While it is true that there are difficult times, when the road narrows and it seems that you are walking all alone, it is specifically during these times when you perceive loneliness and abandonment, that quite the opposite is true. During those times a wide path is unnecessary, because there is need for only one set of footprints - Mine. I do not walk beside you; rather, I carry you. Please realize that during those times when you feel most forsaken, when you feel that I have abandoned you - I am closer to you than at any other time. I know that you need Me, and I am there." The man woke up a transformed person. He learned to rely on emunah, faith, in Hashem during his times of travail. Adversity no longer frightened him; challenges no longer overwhelmed him. He walked with Hashem. We tend to ignore another aspect of adversity: Hashem's pain. A parent who cares, a teacher who is sensitive, invariably feels pain when punishment is required in order to maintain his child's / student's proper behavior and attitude. No one enjoys punishment - least of all the parent or teacher who is charged with meting it out. Why should our Heavenly Father be different? The average person does not think this way. It is all about "me" and "my" pain. The following vignette should prove inspirational. Horav David Dubiner, zl, was an outstanding holy Torah scholar who lived in Tzefas. For many years this righteous Jew, together with his wife, lived alone. Hashem had not yet blessed them with a child. When a son was finally born to them, the simchah, rejoicing, was reflected throughout the entire community. The boy was raised in a pure Torah environment and, at the age of seventeen, he was engaged to be married to a wonderful like-minded girl. Alas, shortly prior to the wedding, the young man became ill and succumbed to his illness. The shock and pain reverberated throughout the entire Torah community. The city's Jewish population all attended the funeral. Everyone shed bitter tears of grief over the tragedy and for the pain that the parents were experiencing. One person did not cry - neither at the funeral, nor during the first three days of shivah, seven-day mourning period. Rav David listened to the visitors' comments, bent his head, and said nothing. There was no manifestation of grief on his face - only silence. On the fourth day, he began to weep and continued to do so for the remainder of the shivah. After the shivah, he explained his seemingly strange behavior: "I believe with complete faith that Hashem, Who gave me a precious gift - my son, took him back with complete justice. This is why, for the first three days of shivah, I remained silent. I did not protest Hashem's decree by shedding tears. On the fourth day, however, I became calm enough to accept my tzarah, trouble, and reflect on the tragedy and how to react to it. "I felt that Hashem is certainly correct in punishing me so cruelly. In as much as the blow is immense, I must accept it without question, without protest. Thus, for the first three days, I did not shed a tear. On the fourth day, however, I realized that when a father strikes his child, regardless of the justification, it causes the father great pain - even more than that of his son. It then came to my attention that Hashem's 'pain' over having to punish me so severely is far greater than my own pain. For this pain of the Shechinah, I cried." The Kohen who has been anointed or who has been given the authority to serve in place of his father. (16:32) The Kohen Gadol's son is first to succeed him, providing that he is suitable for the position. The Torah underscores the notion that he serves in place of his father. This teaches us, observes Horav Gamliel Rabinowitz, Shlita, that the Kohen Gadol must deeply understand his roots and realize that he is there only b'zchus, in the merit of, his father. If the Kohen Gadol appreciates that his position is an "inheritance," that he has succeeded in achieving the apex of spiritual leadership due to z'chus avos, the merit of his past lineage, then he is fitting to be Kohen Gadol and atone for the nation. If, however, the Kohen Gadol loses sight of his past, arrogating himself to believe that this is all about "him" - not "them" - then his pompousness impugns his character and will be an impediment in his efforts to advocate on behalf of Klal Yisrael. He must feel that others are actually more deserving than he to be in the place of distinction, to serve as Kohen Gadol. He is there not in his own right, but tachas aviv, "in place of his father." When we follow the mesorah, tradition, of the holy legacy that has been preserved and transmitted throughout the generations, from father to son, rebbe to talmid, then we are able to achieve the pinnacle of observance which will affect a healthy and fortuitous future for us and our children. If, however, we break with the mesorah, if our every attempt to bring back those who have waned in their observance by hacking away at the age-old traditions for which our ancestors lived and died falls on deaf ears- we will have failed miserably. This is true, regardless under which banner we refer to ourselves. Adding the term Orthodoxy to any flagrant aspersion of tradition does not grant it a hechsher, approbation. If it breaks with the holy mesorah, it cannot be approved, regardless of what mask we put on it, and what name we give it. We may never disassociate ourselves from our past, because, without it, we have no future to speak of. Do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan and do not follow their traditions. (18:3) Rashi explains that Klal Yisrael is herein enjoined not to emulate the customs and practices of the nations, such as attending theaters and stadiums to watch the gladiators battle one another. We are being taught here a new perspective on Judaism. There are areas of human endeavor which, although not Biblically or Rabbinically prohibited, are nonetheless inappropriate for the Jew. As we will see in the next parsha, which begins with the words, Kedoshim tiheyu, "You shall be holy," the Jew has a higher calling: to sanctify himself. It is not enough to perform mitzvos and distance oneself from sin; one must achieve a level of kedushah, sanctity and adinus, spiritual refinement. Veritably, what distinguishes us most from other nations and cultures is our emunah, faith. While other nations may also have faith-based religion, our faith is comprised of an inner-feeling of G-dliness. A Jew does not feel distant from Hashem. Indeed, this dimension of spirituality permeates a Jew's entire essence. Everything that we do, all of our mundane, physical acts should be infused with G-dliness. Our culture is spiritual in nature; our goals and objectives are focused on spirituality. The concept of reward for a good life is spiritual. Thus, one may observe the Torah, perform acts of loving-kindness, never sin; yet, if he is not focused on G-dliness, he is missing the essential component which defines Judaism. The Torah describes our nation as an am segulah, a treasured People. This does not define us as racially superior, but as racially unique. It describes us as a nation that is especially close to Hashem, a relationship that is qualitatively better than that of the other nations of the world. In other words, we may not necessarily be better, but our relationship with Hashem is closer. This is because we accepted the Torah and live by the Torah. We made the responsible choice to accept additional obligations and responsibilities on our collective self. This grants us greater and more personal access to the Almighty. To maintain this unique closeness one must be infused with G-dliness. Mitzvah observance and Torah study cannot be extraneous activities. They must be intrinsic parts of our lives. Therefore, any practice which does not contain a G-dliness component within it is a practice which distances us from Hashem. It is just not the "Jewish" thing to do. The Nesivos Shalom questions the Piaczesner Rebbe, zl, who, upon reaching the age of forty, said, "What can I now accept upon myself? To study more Torah? I think that I am doing all that I can. To distance myself from desire? Baruch Hashem, thank G-d, I am not in any way subject to the blandishments of the yetzer hora, evil inclination. What am I missing? I am missing, simply, to be a 'Jew,' I appear as a human being, similar to a figure on a drawing. What is missing from the picture? The neshamah, soul, of a Jew! Therefore, I hereby want to 'convert' myself to become a 'Jew'!" Powerful words from an individual whose depth of understanding taught him the profound truth concerning the meaning of Judaism. Even if a person observes everything that is demanded of him, and he follows along the path of Torah and Kedushah, it still does not define him as a Jew. He must devote every aspect of his life - everything that he does - to Hashem. The Nesivos Shalom concludes that, when we recite the blessing of Shelo asani goy, "Who has not made me a non-Jew," we should ask ourselves if this applies to every limb and organ of our bodies. Could it be that a component of non-G-dliness exists within certain areas of our bodies? Are we "Jewish" through and through? Va'ani Tefillah V'nasati metar artzechem b'ito yoreh u'malkos. Then I shall provide rain for your land in its proper time, the early and late rains. At first glance, one who reads the Shema Yisrael quickly might err, and think that the purpose of observing the mitzvos is that we will be rewarded with rains at the proper time. This is, of course, not the meaning of the pesukim. Horav Shimon Schwab, zl, relates that a member of one of the secular synagogues said to him that they had removed the second parsha of Shema from their siddur. He claimed that V'hayah im shemoa, "And when you will listen to My mitzvos," was applicable when the Jewish People lived in the Holy Land and was an agricultural society. They needed the blessing of rain to produce an adequate livelihood Today, we are past this; our modern society is removed from agriculture. Rav Schwab immediately replied to the man that apparently he did not understand the flow of the pesukim. V'hayah im shemoa - "when you will listen to My commandments"l'ahavah es Hashem Elokecha u'l'avdo b'chol levavchem, "to love Hashem, your G-d and to serve Him with all your heart." The purpose of mitzvos is not to catalyze agricultural blessings; it is to demonstrate our love of Hashem and to serve Him. When one carries out mitzvos, it has nothing to do with him. He is serving Hashem out of love - end of story! Nonetheless, Hashem rewards us with blessings, but the purpose of serving Him has nothing to do with the receiving of blessings. It is all about our love of Him. In loving memory of Mrs. Fanny Brunner Feldman by her family Peninim on the Torah is in its 20th year of publication. The first fifteen years have been published in book form. The Fifteenth volume is available at your local book seller or directly from Rabbi Scheinbaum. He can be contacted at 216-321-5838 ext. 165 or by fax at 216-321-0588 Discounts are available for bulk orders or Chinuch/Kiruv organizations. This article is provided as part of Shema Yisrael Torah Network Permission is granted to ":\D nu trcdk trcd ihc 37 redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly Overview G-d instructs the kohanim to exercise extreme care when they enter the Mishkan. On Yom Kippur, the kohen gadol is to approach the holiest part of the Mishkan after special preparations and wearing special clothing. He brings offerings unique to Yom Kippur, including two identical goats that are designated by lottery. One is "for G-d" and is offered in the Temple, while the other is "for Azazel" in the desert. The Torah states the individual's obligations on Yom Kippur: On the 10th day of the seventh month, one must afflict oneself. We abstain from eating and drinking, anointing, wearing leather footwear, washing, and marital relations. Consumption of blood is prohibited. The blood of slaughtered birds and undomesticated beasts must be covered. The people are warned against engaging in the wicked practices that were common in Egypt. Incest is defined and prohibited. Marital relations are forbidden during a woman's monthly cycle. Homosexuality, bestiality and child sacrifice are prohibited. Insights The Emperors New Clothes "After the death of the two sons of Aharon" (16:1) Sometimes in our great enthusiasm to follow our hearts desire, we can twist logic into something resembling a pretzel. The Midrash tells us that Aarons sons Nadav and Avihu died because they entered the Holy of Holies without dressing in the long robe-like garment of the Kohen Gadol (high priest). This Midrash is difficult. Why should Nadav and Avihu have dressed themselves in this meil? They werent kohanim gedolim. They were regular kohanim. So why should they have worn the garments of the Kohen Gadol? The answer is that if Nadav and Avihu gave themselves permission to enter the Holy of Holies and offer the ketoret incense which was an offering exclusive to the Kohen Gadol, perforce they must have seen themselves as kohanim gedolim. According to their own logic they should have "dressed for the part." They should have worn the clothes of the Kohen Gadol. The fact that they didnt was indeed a valid allegation against them. But maybe, theres another way to understand why Nadav and Avihu didnt dress for the part. There can be no question that Nadav and Avihus actions came from an overwhelming desire to serve G-d. It was this unbridled love that led them to make serious and fatal errors. Maybe the fact that they didnt dress in the clothes of the Kohen Gadol revealed that, in their own heart of hearts, they themselves knew the nakedness of their claim. Source: Based on Responsa of the Rosh, 13 1995-2014 Ohr Somayach International - All rights reserved. Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue or school newsletters. Hardcopy or electronic. However, we ask that you contact us beforehand for permission in advance at ohr@ohr.edu and credit for the source as Ohr Somayach Institutions www.ohr.edu
Aish.Com Rabbi Yaakov Singer Making Passover Personal The Jewish peoples exile and redemption is a map for spiritual growth. The number four is important in the Hagaddah. There are four cups of wine, four questions asked, four sons All of these fours are rooted in the four different words used to describe how the Jewish people will leave Egypt: 1. I will take you out 2. I will rescue you 3. I will redeem you and 4. I will take you to Me (Exodus 6:6-7). Each of these words is necessary. They are four distinct parts of a process we call redemption. It did not happen overnight. It took time. The descent into slavery took time, and the journey to freedom took time as well. In Genesis 15:13, God tells Abraham about the descent: Your offspring [1] will be aliens in a land not their own, [2] they will serve them, and [3] they will oppress them There was alienation, servitude, and affliction. Just like the descent of the Jewish people into Egyptian slavery was a gradual process, so too their ascent to freedom was a gradual process. There was the cry of the Jewish people. There was the arrival of Moshe. There were plagues. There was Pharaohs stubbornness. And there was Gods Strong Hand and Outstretched Arm that took us out. It was a process that took time. What does this have to do with us? The mitzvah of retelling the story of the outgoing from Egypt is not meant to be the reading of yesterdays news. Its purpose is to demonstrate to ourselves that we ourselves are going out from Egypt. That process of going down and coming back out is personal. But we dont relate to the exodus from Egypt as personal because we use such impersonal words to describe it. The Jewish people were in galut, exile. The Jewish people experienced a geulah, redemption. What do exile and redemption have to do with us? Those words seem foreign, fit for a nation, not an individual certainly not you and me. We can make these terms relatable by bringing them down into our own lives. Galut/Exile: What does it mean to be in exile? Exile is being trapped by bad habits. Exile is being a slave to old ways of thinking. Exile is feeling very far away from the relationships that we care about (Mom, Dad, God, friends). Mitzraim (Egypt) comes from the word tzar, which means narrow in Hebrew. Being in exile is feeling limited and restricted, even when we can walk or drive as far as we want. Thats personal. Thats something we can all relate to. Geulah/Redemption: What does it mean to be redeemed? Redemption is being free from peer pressure. Redemption is working really hard on something and feeling good about the hard work. Redemption is saying I love you, Mom, even though its not cool. Redemption is doing the right thing, even when its not so easy. 38 ":\D nu trcdk trcd ihc How do we leave the place of restriction and negativity to freedom and happiness? Lets use the example of the Jewish people as a guide. When the Jewish people originally went down to Egypt, Josef set aside a place for them in Goshen. It may have been the Jewish peoples own space, but it was still an alien land, and they paid a price; the influence of the Egyptians affected them. After the death of Josef and his brothers, they began to work for the Egyptians, but over time that turned into oppression and affliction. Its similar on a personal level. We innocently wander away from our home turf, the values of our home, and we find ourselves in a foreign place. These days you dont even have to leave your house to do it. It doesnt seem so bad at first. There is right and wrong after all, but little by little we can pick up some very bad habits, ones that we ourselves dont even want. So what did the Jewish people do to get out of Egypt? While it was God who took them out, the Jewish people got the ball rolling. The verse says, The Children of Israel groaned because of the work and they cried out (Exodus 2:23). The groan was a plea for the hard labor to stop, but the cry was a prayer, a desire to be close to God. Together they initiated the process of redemption. God heard their groaning, and God remembered His covenant (Ex. 2:24). Even though the servitude and affliction had not yet stopped, that cry created hope. It wasnt until Israel saw the Egyptians dead on the seashore (Ex 14:30) that the layers of slavery had been peeled away, but the process had begun. We have to do the same thing. We have to want the better thoughts, healthier habits, close relationships, and a connection to God. We dont have to have all the answers, but we have to care enough to cry out, Over here! Me. I want good things. I want a relationship. Thats our part. Then miracles can happen. That desire to not merely run away from problems, but to go forward toward something positive is the message of the fourth word of redemption I will take you out. The first three steps in the process of redemption are leaving Egypt, leaving all the negative stuff we no longer want behind. The fourth stage is striving toward a healthier, happier life. To be taken requires that we want God to take us. When we get that clear, there are no limits to the freedom and happiness we can experience. How does the Passover Seder help us achieve this? The amazing opportunity of Seder night is that God tells us that we have a chance to jump in an unnatural, miraculous way from a state of exile, our world of limitations, to get a taste of total redemption freedom. (That is one of the meanings of Passover we have the opportunity to make a leap in spiritual growth.) Even more than that, we are given a jump suit the way to experience that leap. Its called the four cups of wine. As we drink each cup we want to move through the steps in the process of redemption, shedding the levels of slavery and opening ourselves to a world of true freedom. So in order to prepare, ask yourself: what is enslaving you? What values or habits are preventing you from being who you want to be? Consider how that creates alienation, enslavement, and affliction in your life. Picture what life would be like with those blocks removed. Then go to the Seder with great anticipation. Before each of the first three cups of wine, ask God to take away the things that are holding you back. Then before the fourth cup of wine, ask God to take you to a place of freedom and joy. This article can also be read at: http://www.aish.com/h/pes/t/f/Making-Passover-Personal.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. 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Rabbi Ben Zion Sobel Torah MiTzion Acharei Mos In this week's parashah, the Torah describes, in detail, the order of the Service of the Kohain Gadol (the High Priest) in the Tabernacle and the Temple on Yom Kippur, the Day of Atonement. Since, unfortunately, we no longer have the Holy Temple, we recite the Service in the repetition of the Mussaf Prayer on Yom Kippur. After the description, we say, "Fortunate is the eye that saw all of this; indeed to hear about it makes our souls grieve." In other words, the recollection of what things were like and how they were done at the time of the Temple makes us lament its destruction and yearn for its restoration. And this yearning is what encourages us to do that which we have to in order to merit the coming of Moshiach and the renewal of the Beis Hamikdash. The first time I was privileged to visit the Kosel Hama'aravi (the Western Wall), I was a guest in the home of the tzaddik, Reb Shalom Shvadron zt"l. He asked me if I saw the pool which is said to be the mikveh (ritual bath) where the Kohain Gadol would immerse himself five times throughout the Yom Kippur Service. Reb Shalom told me that, being a kohain himself, seeing that sight fills him with tremendous emotion as he thinks to himself - right here, at this very spot, is where it all happened! Surely, being at the Holy Wall and its surroundings makes it easier for us to stimulate our imagination and envisage what went on there. But just suppose we had a video, two thousand years old, in which we could actually see the ceremony itself. How exhilarating that would be. It would certainly cause us to grieve over what is no more and to yearn for its return. Well, unfortunately we don't. However, the closest to it is an eye- witness account written by a Roman who lived in the Holy City of Jerusalem at the time of the Second Temple. It is brought in the siddur of Rabbi Ya'akov Emden, after the Tashlich prayer. He, apparently, found it in a book called Shevet Yehudah. At the end, Rabbi Emden explains that he included this description "So that we should know what we lost because of our sins; to grieve and supplicate; to return to our G-d. May He return and have mercy upon us; may He gather together our dispersed. And may He restore the Service to its place, choose for us our estate, and may our offerings be sweet to Hashem as in days of old; may He accept our sacrifices, and renew our days as in ancient times, Amen." The following translation is from the book "The Yom Kippur Avodah," by Rabbi Menachem Moshe Oppen, published by C.I.S. Publishers. The second service is the coming of the Kohain Gadol to the Beis Hamikdash. They did not tell me how he served in the Beis Hamikdash, but they told me about his going in and of his departing from the Beis Hamikdash. I saw some of it with my own eyes and was astonished. I then said "Blessed is the One who shared His Honor with these people." Seven days before the (special) day called Yom Kippur (which is the most honorable of all days for the Jewish people), they prepared in the Kohain Gadol's house seats for the Beis Din, the Kohain Gadol, the deputy to the Kohain Gadol and the king. Aside from these, seventy chairs were prepared for the seventy members of Sanhedrin (the Supreme Court). An old sage of the Kohanim would stand up and say to the Kohain Gadol words of admonishment. He said: "Be aware before Whom you are entering. Consider that if you don't perform as intended, you will fall and die. Consequently, the forgiveness of all of Israel will be lost. Behold, the entire nation of Israel is turned towards you. Scrutinize your ways lest you have even a small sin, for sometimes one sin can outweigh many Mitzvahs. The balance is known only to Hashem, the G-d of all thoughts. Also, inquire of the Kohanim, your brothers, and purify them. Pay heed that you are coming before the King of Kings who sits on a throne of judgment and seeks out with His eyes all evil. How can you come if the enemy is with you?" The Kohain Gadol then answered that he had already scrutinized himself and repented from anything which seemed a sin. The sage also gathered his brothers the Kohanim in the Azarah (courtyard) of the Beis Hamikdash and made them swear in the Name of the One Who dwells in the Beis Hamikdash that everyone should report whatever wrong he sees in his friend or whatever fault he himself has. The sage would assign to each of them the method to achieve proper atonement. The king encouraged the Kohain Gadol and assured him of honor upon his peaceful departure from this holy place. After this, they would announce in which direction the Kohain Gadol would go to his special room in the Beis Hamikdash. Then all the people would go out to accompany him. They walked in a certain order. This is the order in which I saw them walk before him: First went the descendents from the Kings of Israel, because those closer to the Kohain- in the procession are more important. After them went members of the royal family of Dovid, all in a proper order, one after the other. A crier went before them and proclaimed: "Give honor to the royalty of the House of Dovid." After them came the House of Levi and the crier proclaimed: "Give honor to the House of Levi." They numbered thirty-six thousand. Their deputies wore blue silk clothing. The Kohanim wore white silk. These numbered twenty-four thousand. Then came those Levi'im who sang in the Beis Hamikdash, followed by musicians, trumpet blowers, the keepers of the gates, the makers of the perfumes for the incense, the makers of the paroches, guards, officers and a group called Cratophilus. They were followed by anyone who worked in the Beis Hamikdash, the Sanhedrin of seventy and one hundred police who held silver rods in order to make a path. After them walked the Kohain Gadol. He was followed by the elders of the Kehunah who walked in pairs. At the entrance to each street the Roshei Yeshivah (heads of Talmudic academies) rose saying: "Sir, Kohain Gadol, may you come in peace. Pray to our Creator that He should sustain us in order that we should be able to learn Torah." When the procession reached the gate of the Har Habayis (the Temple Mount), they first prayed that the Kingdom of Dovid should continue and then they prayed for the welfare of the Kohanim and for the Beis Hamikdash. The sound of the multitudes was so powerful, that when they answered "Amen," flying birds fell to the ground. Then the Kohain Gadol bowed towards the people and turned away in tears and awe. Two deputies of the Kehunah walked him to his room where he was separated from all his brothers, the Kohanim. This took place when he entered. However, when he left, the honor he received was double as much, for all the people in Yerushalayim passed before him. Most of them had torches of flaming white wax. All wore white clothes. All the windows were decorated with embroidery and full of lights. The Kohanim told me that many years the Kohain Gadol couldn't reach his house before midnight because of the great numbers of people who came and the great congestion. Even though the people were all fasting, they ":\D nu trcdk trcd ihc 39 would not go to their houses till they tried to reach and kiss the hand of the Kohain Gadol. The following day, the Kohain Gadol hosted a great feast. He invited his friends and relatives and made a day of festivity to celebrate his safe emergence from the Kodesh Hakodoshim (the Holy of Holies, the innermost chamber of the Temple). Afterwards, he would have a craftsman make a golden tablet and engrave it to read: "I, So-and-So, the Kohain Gadol, the son of So-and-So, the Kohain Gadol, served as Kohain in the Great and Holy House, for the service of He Who caused His name to rest there, in Such-and-Such a year after creation. May the One who granted me the merit of this service also grant the merit to my children after me to stand in the service of Hashem." Shema Yisrael Torah Network info@shemayisrael.com http://www.shemayisrael.com Jerusalem, Israel 732-370-3344
Rabbi Doniel Staum Stam Torah Parshas Achrei Mos/ Shabbos Hagadol/Pesach 5774 A Matter Of Perspective Dear Rabbi, So it's Pesach again. Another Seder night where we meet up with distant relatives we almost forgot about, to tell a story that we aren't allowed to forget about. Is it really necessary more than 3000 years on to still commemorate our ancestors' freedom from slavery in Egypt? Can't we move on to more pressing and contemporary issues? My friend, you are reading the wrong Haggada. The Seder is not just a memorial to events of the distant past - it is a dynamic process of freedom from the challenges of the present. We are slaves. Slaves to our own inhibitions, fears, habits, cynicism and prejudices. These self-appointed pharaohs are layers of ego that prevent us from expressing our true inner self, from reaching our spiritual potential. Our souls are incarcerated in selfishness, laziness and indifference. Pesach means "Passover." It is the season of liberation, when we pass over all these obstacles to inner freedom. On Pesach, we give our souls a chance to be expressed. Reread the Haggada. Every time it says "Egypt" read "limitations." Replace the word "Pharaoh" with "Ego." And read it in the present tense: "We were slaves to Pharaoh in Egypt" = "We are slaves to our egos, stuck in our limitations." How do we free ourselves? By eating Matza. After eating Matza, the Israelites were able to run out of Egypt and follow G-d into the desert. Because Matza represents the suspension of ego. Unlike bread, which has body and taste, Matza is flat and tasteless - the bread of surrender. Usually, we are scared to suspend our egos, because we think that we will lose ourselves. On Pesach we eat the Matza, we suspend our egos and find ourselves - our true selves. This night is different from all other nights, because on this night we let ourselves go, we liberate our souls to follow G-d unashamed. We say, "I may not understand what this means, but I have a Jewish soul, and somehow that is the deepest layer of my identity." That soul is the innocent child within us is waiting to be free. This Pesach, let's allow that child to sing: Ma Nishtana Halayla Hazeh... Rabbi Aron Moss (Sydney, Australia) Rabbi Moshe Wolfson shlita, the Mashgiach of Yeshiva Torah Vodaas in Brooklyn NY, explains that whenever a portion from the Torah that discusses any of the holidays is read, a certain level of the unique spiritual of blessing endemic to the holiday mentioned becomes available. During the prayers of each holiday we pray, ' Load us up, Hashem, our G-d, with the blessings of Your holiday. Each holiday brings with it unique spiritual blessing and specific components of Divine Service that one can achieve. When a weekly Shabbos Torah reading includes a discussion about a holiday, a taste of that holidays blessing is spiritually palpable.(1) This year parshas Achrei Mos is read on Shabbas Hagadol. The first section of the parsha includes a detailed discussion about the special service performed by the High Priest on Yom Kippur. Therefore, incorporated into this Shabbos is a taste of the holiness of Yom Kippur. In a sense, this year the great holiday of Pesach is preceded by the spiritual sanctity of Yom Kippur. An important component of the service performed by the High Priest on Yom Kippur included the offering of the goat that was sent as the Azazel. The verse states(2), - And from the congregation of the Bnai Yisroel you shall take two male goats as a sin offering. The Mishna(3) states that the two goats had to be identical in color, height and value, and had to be purchased simultaneously. On Yom Kippur the two goats were brought before the High Priest. As the identical goats stood side by side, the High Priest drew lots. From that moment onward, their paths diverged drastically. One was designated laHashem, as a sin-offering on the Altar, while the other was sent laAzazel, to be cast off a steep cliff in the wilderness of the desert. While the goat being sent to the wilderness stood in the sanctuary, the other goat was slaughtered and its blood collected in a vessel. The vessel was transported into the inner sanctuary (the Holy of Holies) where the blood was sprinkled between the poles of the Holy Ark, on the paroches(4), and on the Golden Altar. The remainder of the goat was burnt outside of the camp. Soon after, a designated individual led the other goat out of the Temple and into the desert. They walked for a distance, stopping at pre-arranged rest stops along the way. When they finally arrived at the top of the Azazel cliff, the goat was turned around to face the other direction. Then, with a swift and heavy push, the goat was thrust off the cliff. The Mishna notes that by the time the goat was half way down the mountain it was nothing more than a mess of rolling limbs, blood, and guts. Although the meaning and depth behind the Azazel offering are beyond the scope of this essay, suffice it to say that the Rambam (Maimonides) explains the Azazel as a bribery given to the Evil Inclination in exchange for forgiveness and atonement.(5) Rabbi Samson Rafael Hirsch ztl makes a poignant observation: If we could probe into the mind of the goat designated as the Azazel we would notice his joy at thinking that he had gotten the better end of the deal. As he stands in the sanctuary waiting to be taken for a stroll in the desert, he observes the ritual slaughter of his peer followed by the catching and sprinkling of his blood. With a haughty smugness he thinks to himself, Look at the difference between us! He may have been offered on the Holy Altar as a sacrifice before G-d, but he is dead. I, on the other hand, am alive and well. As they began their trek through the desert, the goats joy mounted as he departed from among the masses of people in the noisy Temple. At each juncture of their trek they stopped and rested before continuing. When they finally reached the summit of the cliff, the goat truly felt majestic. He could see Jerusalem in the distance and the vast desert surrounding him. As he was turned to face the other direction he continued to rejoice. But a moment later, the goat was tumbling down the mountain in a hundred pieces, dying in a most vile manner. If somehow we could ask the Azazel-goat afterwards who had gotten the better end of the deal, he would unquestionably point to his friend. All along it seemed that his friend suffered a horrible fate, but at the end of the day his friend had died for the most worthy cause, serving as atonement for the entire Jewish Nation. The Azazel however, had died a hideous death for the sake of pacification of the evil forces of the world. On Yom Kippur the lesson of the goats is particularly important. Every individual begins life with certain similarities. But then we each have decisions to make and paths to choose. Often one path seems wrought with sacrifice and pain - the other blissful and serene. We're often plagued with questions: Why give up pleasures? Why restrain ourselves? Why not get all that we can out of life? But any intellectually thinking person understands that it's the struggles and sacrifices of life which reveal and build inner strength. The easy path is never the fulfilling one. That which seems so tempting and easy is often catastrophic. The path of least resistance does not lead to the inner sanctum of internal fulfillment and holiness. On Yom Kippur one looks beyond, through the illusions which characterize this world. It is a day when we pay heed to the underlying truths and reflect upon the path we have chosen to follow. The Azazel-goat was the greatest victim of his own illusions. But there are many people who live their lives in the same manner, with false illusions and mistaken ideologies. They look at those poor souls who live a life of Torah and mitzvos with the rigid demands and the yoke that it places on its adherents. King David stated(6): Taste and see that G-d is good. To those who counter that living a life of Torah seems to be a miserable and deprived experience we have one answer, Try it! Live a Torah lifestyle for some time and you will see that it is indeed a sublime and meaningful experience. Witness the true joy that those who sincerely and properly live a Torah lifestyle feel. Then see if its bitter and painful or internally rewarding and fulfilling. The holiday of Pesach is dubbed the holiday of our freedom, . To an outsider this may seem to be a ridiculous title for this particular holiday. The weeks prior to Pesach are an extremely busy time for Torah Jews. Countless hours are spent cleaning ones home. The kitchen must be koshered and all chometz food must be consumed or prepared to be sold to a non-Jew for the duration of the holiday. When we finally sit down to the regal and majestic Seder there are myriad laws and a rigid order that must be punctiliously followed. One must be scrupulous to consume the proper amounts of matzoh, marror, and wine. There is a mitzvah to recount the haggadah in as much detail as possible, yet one must be conscientious of the time in order to consume the afikomen before midnight.(7) With all of these vast responsibilities, deadlines, and laws that must be meticulously followed one can surely wonder why this holiday is called the holiday of our freedom? The answer to this question is dependent on how one defines freedom. Irving Bunim, in his commentary on Pirkei Avos, quotes the Indian poet Rabindranath Tagores analogy for human freedom: I have on my table a violin string. It is free But it is not free to do what a violin string is supposed to do to produce music. So I take it, fix it in my violin, and tighten it until it is taut. Only then is it free to be a violin string. 40 ":\D nu trcdk trcd ihc Commenting on that passage, Irving Bunim writes: An uncommitted life, free of any higher goals and responsibilities, brings a bondage worse than slavery. If one conceptualizes freedom as anarchy, lawlessness, and the ability to do whatever one chooses, then indeed the holiday of Pesach is not a holiday of freedom at all. But if freedom refers to the ability to connect with ones essence and true self, the ability to transcend ones ego and its limitations, then Pesach is truly the holiday of freedom. That notion of freedom can only be achieved through discipline and obedience. It requires certain measure of forfeiture of the pleasures and indulgences of the physical world. It takes a tremendous amount of work and effort to overcome ones physical drives which steer him away from his true essence and from becoming who he has the potential to become. Rabbi Dr. Abraham Twerski relates(8) that a recovered drug attic once quipped to his father during the Seder: How can you say that you were a slave? You dont know what it means to be a slave, but I do. When I was addicted to drugs, I lost every remnant of freedom. Drugs were my master, and I did everything I had to do for them. Dr. Twersky continues, Narcotics are not the only master to which a person may fall subject. Anyone who cannot control his actions has become enslaved. Many people who smoke cigarettes know that they are lethal and would like to stop smoking but are unable to do so, and they have become slaves to cigarettes. A person who cannot stop drinking has become a slave to alcohol. A person who cannot control his anger has become a slave to his rage. Someone who cannot control his eating is likewise enslaved, as is someone whose indolence makes it impossible to act swiftly and properlyWhen a person pursues tranquility and pleasure as a primary goal, he may become enslaved by these, and may not be able to free himself to do the things he knows he should do. A human being should pride himself on being free. Slavery is abhorrent even when it is not cruel, because it deprives a person of being free and making his choices in life. An outsider may view the Pesach holiday and the weeks before it as a time of slavery. In fact, this is the complaint of the wicked son when he asks, - What is the work for you? The wicked son cannot fathom that one would celebrate a holiday of freedom by expending so much effort and adhering to so many laws. Our response to the wicked son is that he would never have been redeemed. Perhaps he may have somehow merited physical redemption and would have been able to leave the confines of Egypt and escape physical servitude. However, with his attitude, he would never have achieved the level of internal freedom that the Jewish People achieved at the time of the exodus. The wicked son is doomed to forever remaining a slave to his whims, desires, premonitions, and nature. This is similar to the statement that is mentioned prior in the haggadah, Had G-d not taken us out of Egypt, then we, and our children, and our childrens children, would still be slaves to Pharaoh in Egypt. Although perhaps at some point in the future the Jews would have been able to escape physical servitude, they would have been lost in the oblivion of psychological and mental exile. They could never have developed into the Chosen People who possess the ability to become internally free. Perhaps, when we state that we blunt the teeth of the wicked son it is to symbolize that we seek to remove his teeth which help him consume food. In order to achieve true freedom a certain measure of sacrifice and withdrawal is necessary. We blunt his teeth to restrain his involvement with food and overindulgence in the pleasures of this world. Only then do we have a hope of guiding the wicked son toward repentance and the attainment of true freedom. The Shabbos prior to Pesach is called Shabbos Hagadol- the great Shabbos.(9) The Shabbos prior to Pesach is the anniversary of the Jewish Peoples first real demonstration of their unyielding will to be the Servants and People of G-d. Overcoming ones nature transforms a person into a person of - greatness. When the Jews bravely demonstrated their sole obedience to G-d, the real process of liberation began. Two goats stand side-by-side on Yom Kippur. The Azazel scoffs at his peer and mockingly laughs at the sacrifice he made. Two sons sit together at the seder. The wicked son scoffs at his wise brother and derides his efforts at attaining freedom. But he who laughs last, laughs best! You shall take two goats as a sin offering. An uncommitted life a bondage worse than slavery. ---------------------------------------------------------- There are two other correlations between Yom Kippur and the Pesach Seder. Firstly, they are the only two times during the year when the custom is for married men to don a kittel. Secondly, it is the only two times that the mantra of the Jewish people in exile- - Next year in Jerusalem is officially stated as part of the liturgy of prayers. (On Yom Kippur we recite the refrain after concluding the entire service of the day; on Pesach we recite it at the conclusion of the seder.) It seems that it is particularly at these two junctures that the pain of the exile becomes overbearing. At the conclusion of the inspiring Yom Kippur service when we have spent the day immersed in prayer and imploring G-d for forgiveness, we leave with an invigorated feeling. Yet, it is then that we recognize the void of not having a Temple where the glorious and unique Yom Kippur service could be performed by the High priest. As we say in the Mussaf service of Yom Kippur in which we when we recount the service of the High Priest, Ashrei Ayin Raasah Kol Eileh, HaLo LMishma Ozen Daavah Nafsheinu- happy is the eye that saw all these things; to hear of them pains our soul. At the conclusion of the Pesach seder too, when we have joyfully fulfilled all the special mitzvos and obligations of the night, we realize that our seder was remiss because we were not able to offer and partake of the Korbon Pesach. Despite all that we have accomplished during this exalted evening, we were unable to fulfill one of the central mitzvos of the night.(10) May we merit - this year - the fulfillment of our prayer that the Temple be rebuilt so that next year we will indeed partake in the special Pesach sacrifices at our sedarim. " - Next year in Jerusalem 1. Heard from Rabbi Mordechai Finkelman shlita, the Mashgiach of Yeshivas Ohr HaChaim, Queens, NY. 2. 16:5 3. Yoma 6:1 4. the curtain separating between the Holy (outer sanctuary) and the Holy of Holies (inner sanctuary) 5. See Ramban who vociferously challenges the Rambams explanation. 6. Tehillim 34:9 7. Vilna Gaon is purported to have said that he counted 64 mitzvos that are fulfilled during the Seder. 8. In his book, Lights Along the Way 9. See Tur at the beginning of his discussion of the laws of Pesach (Siman 430) 10. Truthfully, at the conclusion of the Succos holiday we recite a special prayer requesting that next year we merit sitting in the great Succah of the leviathan. At that point we also recite the nostalgic refrain. However, that prayer is clearly one of hope for the advent of Moshiach. Rabbis Musings (& Amusings) Erev Zman Chairusainu 5774 14 Nissan 5774/April 14, 2014 A number of years ago I was in a car with a friend who was listening to a sports talk show on the radio. They were discussing a popular power hitter on the New York Yankees who was in a miserable slump. The host of the show suggested that the player thought too much. When he steps up to the plate hes busy trying to strategize what the pitcher is going to throw to him. So lets say he concludes that the pitcher will probably throw him a sinker. Then when he throws him a curveball hes totally off guard. So then he readies himself for a curveball, and then when the pitcher hurls a slider he swings and misses. When he is convinced hes ready for any type of off-speed pitch, the pitcher hurls it down the middle, and he goes down looking like an amateur. The co-host added that the slumping star needed to be more like a different player (whom he named), who was a great hitter, and not known to be intellectual. Yeah, he probably steps up to bat and thinks, I like ice cream. Then, a second later BOOM! He whacks the ball into the seats! A wise friend asked me recently what my goal is vis--vis my children on Seder night. What is it that you want them to walk away with? Its a good question. One morning a chossid was reciting Shema fervently in proximity of the Kotzker Rebbe. Kotzk is legendary for their abhorrence of externalities and the chossid made the mistake of demonstrating his intense fervor. After davening concluded the Rebbe summoned the chossid and asked him what he was concentrating on as he said the Shema. The chossid proudly explained all of the deep thoughts he was pondering as he said Shema the oneness of G-d, the omnipotence of G-d, how G-d rules over all four corners of the earth, is above the seven heavens, etc. The Rebbe listened patiently to the chossids discourse. When he concluded, the Rebbe replied that he seems to have forgotten one thing. The chossid was stunned; what could he have forgotten? The Rebbe poignantly replied, That there is a G- d! Sometimes we become so involved and consumed by the deep and mystical that we forget and overlook the simple integral truths. There is an endless amount of explanations, ideas, discourses, and halachic debates which one can study and ponder regarding every passage and law of the Seder. But when all is said and done, the most important idea that we must convey to our children and inculcate within ourselves is the most simple of all: That there is a G-d. It was He who redeemed us from Egypt, He who chose us as a nation, He who punished the evil Egyptians, he who brought us to Sinai and gave us the Torah, and it is He who runs every facet of our lives and every thing that transpires in the universe. He loves us and awaits our success, and has much more faith in us than we do. We shouldnt become so involved in trying to hit pilpulistic, Talmudic, and homiletical homeruns that we become distracted from remembering the most basic truth of all. Everything else is just icing on the cake, or in (non-gebrokst) Pesach lingo butter on the matzah. Chag Sameiach & Good Yom Tov, R Dani and Chani Staum 720 Union Road New Hempstead, NY 10977 (845) 362-2425 ":\D nu trcdk trcd ihc 41 Rabbi Berel Wein Pesach The glorious holiday of Pesach is upon us once more. With all of its rituals and wonder, Pesach marks the uniqueness of the Jewish people a people delivered from centuries of bondage through miraculous Heavenly intervention. So, one of the main functions of Pesach is to connect us to an event that occurred millennia ago in a distant land. The natural inclination of people is to feel disconnected to that event. This is implicit in the questions raised in the section of the Hagadah devoted to the four sons. Their basic question is: What is the relevance of this long- ago event to me? And this has remained the basic question in all of Jewish life throughout the ages. The enormous number of Jews who are completely disconnected from their faith and their people, from their homeland of Israel and from the values and observances of Torah, testifies to the intensity of doubt and difficulty posed by this question. If the Exodus from Egypt does not speak to me, then the rest of Judaism is pretty immaterial to me as well. And that is basically the statement and question of the evil son in the Hagadah. In effect he is saying that the whole rite of Pesach as well as all of the other rituals of Judaism are meaningless because he has no connection to the Exodus from Egypt or to Jewish history generally. It is this disconnect that creates rampant assimilation and a constantly diminishing connection to the past and destiny of the Jewish people. The answer of the Hagadah to the seemingly irrelevance of the Exodus from Egypt to our current world, three thousand, three-hundred, twenty-six years later, is difficult for us to understand. We tell that evil son that had he lived at the time of the Exodus from Egypt he would not have been redeemed and would have died in Egyptian captivity. Midrash teaches us that a majority of the Jews in Egypt did not survive, spiritually or physically, to participate in the Exodus. The clear message here is that Exodus denial means spiritual annihilation as far as the individual Jew is concerned. In order to be able to achieve freedom inner and lasting freedom as a Jew, one must first feel connected to the Jewish people and to its past and committed to its future. Ritual is one of the proven methods to achieve such a connection. Every bite of matzo brings me closer to my people and to its eternal mission in world civilization. One of my grandsons when he was a little boy said to me at the Seder: Zaidy, tell everyone to be quiet I want to hear what the matzo is saying to me. In his wise, childlike way he encompassed the message of Pesach to all of us. We have to listen to what the matzo is saying to us. By so doing, we connect ourselves to the Exodus from Egypt and thereby to all of Jewish history and Judaism itself. Without listening to the matzo, we will be disconnected from our past and all of Judaism will appear to be irrelevant to us. Pesach teaches us many basic lessons about life generally and Jewish life particularly. It teaches us that we are a unique people and therefore have to behave in a unique fashion. It teaches us that the past has to always live in our present and that memory is the key to wisdom and survival. It teaches us never to despair and to always hope and trust for better times and salvation. It teaches us of the power of an individual even one individual alone, such as our teacher Moshe - to affect and alter all of human history. It points out to us the inherent danger of Jews not feeling Jewish and distancing themselves from their people and their own individual destiny. It proclaims for us God's rule over nations and the omnipresence of His Divine hand, so to speak, in human affairs. Many times this guidance is an unseen force but there are times in history, such as the Exodus from Egypt and perhaps even in our time in the miraculous resilience of the Jewish people after the terrible events of the past century, when God's direction of events is more visible to us. Pesach and its matzo have a great deal to say to us if we are prepared to listen and understand the message. Rabbi Nachman of Breslov was reputed to have said: Every step that I take brings me closer to Jerusalem. We can also say that every bite of matzo that we take brings us closer to the experience of the Exodus from Egypt and to the great redemption of Israel that yet awaits us. Shabbat shalom, A happy and kosher Pesach to you and yours Berel Wein U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The Destiny Foundation
Rabbi Berel Wein Weekly Parsha Achrei Mos The three main vices that tempt leadership are misuse of power, greed and sexual licentiousness. We here in Israel are unfortunately well aware of all of these vices. We know how they have affected our political leaders and even important national decisions. The Torah, here in our weekly parsha reading, addresses both directly and indirectly these dangers and vices. The two sons of Aaron that died during the dedication of the Tabernacle/Mishkan exploit their priestly power. They were convinced that they had the right to substitute their own form of worship and service for the instructions that they were given by God through Moshe. The Talmud also ascribes to them impatience and unacceptable ambition. They looked at their father and uncle and thought: When will these two old men pass from the scene so that you and I can become the leaders of the generation. The corruption of power affects even the closest family bonds and relationships. The Torah sees itself as the final arbiter of power, clearly limiting and defining in detail the roles and actions of the priests and kings of Israel. The prophets of Israel, as well as its religious leaders throughout the generations, always served as a brake against runaway power. The moral law was meant to accomplish what the legal law alone would be unable to achieve. The value system of the Torah, with its stress on humility, obedience to the law and the realization that the Lord takes all of our actions into consideration and judgment, is meant to temper and channel ambition and power into the constructive national good. We are warned against the vice of greed. The Talmud states the case very succinctly: He who has one hundred, wishes to have two hundred. Such is human nature. The Torah warns us many times against the corruption that the pursuit of wealth can bring to leadership. It blinds otherwise great leaders and distorts and skews the thoughts and words of even holy people. Even a cursory review of the books of the prophets of Israel reveals constant emphasis on rooting out corruption and graft from the highest levels of government. Of course, this innate quality of greed, which exists amongst us all, when it is combined with the above described vice of overreaching power, becomes lethal to all concerned. It is greed that blinds our vision to the consequences of our behavior. Greed forces us to somehow believe that enough is never enough. This week's parsha clearly details for us the forbidden sexual relationships enjoined by Torah law. This section of the parsha constitutes the Torah reading for the afternoon services of Yom Kippur. A holy people cannot be a society that condones all types of sexual activity and promiscuity. This type of behavior has become the scourge of our society. Untold tragedies and family dysfunction have resulted because of this very dubious type of freedom that is now such an entrenched part of Western civilization. The Torah again points the way towards normal, productive and healthy living. All of the lessons and messages of this week's Torah reading should be the constitutional basis for current Jewish life and our continuing national renaissance. Shabbat shalom, Rabbi Berel Wein U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The Destiny Foundation
HaRav Shlomo Wolbe Ztl Bais Hamussar Pesach This Dvar Torah is sponsored L'iluy Nishmas our Rebbi and teacher, the Mashgiach Harav Shlomo ben Moshe z"l, who's 9th Yarhtzeit will be on the 17 of Nissan, Chol Hamoed Pesach. The Kuzari (written by Rav Yehuda Halevi in the twelfth century) was written as a dialogue between a king of Kuzar searching for spiritual fulfillment and a Jewish sage. After failing to be convinced of the authenticity of Catholicism and Islam, the king summoned this Jewish sage and asked him for a descrpition of the beliefs of the Jewish Nation. The Sage responded, "We believe in the G- d of Avraham, Yitzchok, and Yaakov who took us out of Egypt with miracles and wonders. . ." The king inquired as to why the sage described Hashem as, "The One Who took us out of Egypt," in contrast to the representatives of other religions who describe G-d as, "The One Who created the world." The sage answered that the other nations base their religion on philosophical conclusions. Nature itself is evidence to the veracity of a Creator, and thus, they relate to G-d as the Creator of the world for the creation is the foundation of their beliefs. However, the Jewish People have no need to revert to intellectual proofs, since they "perceived Hashem" with their very eyes through the numerous miracles performed during Yetzias Mitzrayim. Thus, they refer to Hashem as the One Who took them out of Mitzrayim, an occurrence that they witnessed as opposed to creation which was witnessed by no one. Our emunah, says Rav Wolbe, is not based on logic. Our emunah is a result of what we perceived with our own eyes. We "saw" Hashem when he took us out of Mitzrayim, when He opened all the heavens and gave us the Torah on Har Sinai, and He sustained us in a barren desert with daily bread from the heavens. This is what the seforim refer to as "emunah chushis" - belief which can be felt with the senses. One might ask that while this level of emunah was certainly achieved by those living through the above miracles, how can we, who live more than three millennia after those events took place, achieve a parallel level of emunah? The Torah, in its description of Matan Torah, addresses this issue. When Hashem descended upon Har Sinai, the mountain was consumed by fire, "and its smoke rose like the smoke of a furnace." Chazal tell us that the allegorical reference to a furnace was written so that one could relate to what had occurred. Why is this important? As long as at the end of the day we received the Torah, who cares exactly how the mountain looked? We care. We care, because the way for us who were not present at Har Sinai to achieve the emunah that was achieved back then, is by reliving what occurred. We can only relive it if we know exactly what transpired. We need to know that the mountain was shaking and that the smoke was rising like smoke rises from a furnace. Elsewhere, the Kuzari writes that the imagination should to be employed to picture the awesome events of the past, such as Yetzias Mitzrayim and Ma'amad Har Sinai. Imagination is a powerful tool. It even has the ability to effect changes in the natural world as mentioned in the Torah regarding the staffs Yaakov placed before the sheep. Likewise, it has the ability to make an impression and effect a positive change in our level of emunah. The extent that we are able to relive and "perceive" the occurrences mentioned in the Torah, is dependent upon the extent that we are able to depict and imagine them. Another way to achieve clarity of Hashem similar to that which we experienced at Har Sinai, is mentioned by the Maharal. He writes (Sha'ar HaBechina chap. 5) that one should contemplate the survival of the Jewish People through the generations because it is a wonder similar to the wonders of Har Sinai! The Seder night is the most opportune time of the entire year to inculcate emunah into our children. We must recount and relive Yetzias Mitzrayim in a way that they can relive it. The aim is to create an atmosphere that lends to feeling as if "he himself went out of Mitzrayim." Moreover, the second idea mentioned above is also referenced during the Seder when we recite, "In every generation they stand up against us to annihilate us and Hashem saves us from their hands." Serious contemplation and discussion of these ideas on Leil Ha'Seder, has the ability to bring us and our children to levels of emunah unattainable during the rest of the year! Chag Kasher V'Sameich! Maaseh Rav A few days prior to Pesach, Rabbi Wolbe asked someone close to him, "Did you prepare already what to speak about at the Seder?!" V'higadto L'bincha at the Mashgiach's seder wasn't with "Vort's", it was a pertinent message applicable to that day. Last year's message is likely not relevant enough in our rapidly changing time. When we must see ourselves as we today are leaving Mizrayim, we must have clear in our hearts what today's Mizrayim is and what we're leaving behind. Once we are ready to leave Mizrayim, we can anticipate growing to heights enabling the true Geulah.Please share with us your personal experiences with the Mashgiach Rabbi Wolbe z"l, Thank you.
Aish.Com - Rabbi Ken Spiro Jewish History Crash Course Crash Course in Jewish History Part 25: The Second Temple The re-building of the Temple which had began under Cyrus when the Persians first took over the Babylonian empire, and which was then interrupted for 18 years, resumed with blessing of Darius II, the Persian king whom we believe to be the son of Esther. The work is completed in 350 BCE and the Temple re-dedicated. But it is not the same. The intense spiritually of the First Temple cannot be compared to the Second. The constant miracles are gone. Prophecy is gone. The Ark of the Covenant is gone - and although there is a Holy of Holies, it stands empty. The Ark - this special gold-lined cedar chest which had contained the tablets of the Ten Commandments - was the place where the Shechinah, the Presence of HaShem, descended from heaven between the outstretched wings of the two golden cherubs. What happened to it? The Talmud (in Ta'anis) talks about it and relates two opinions. One opinion says the Babylonians took it into captivity. The other opinion says that it was hidden by King Yoshiah who had anticipated the impending invasion and destruction. (See Part 22) There's a very famous story told in the Talmud of a Kohen, a priest, who finds a loose stone on the Temple Mount and realizes that's where the Ark is hidden. On the way to tell others about it, he dies. The point of the story is that the Ark is not meant to be found. Not yet. Ezra The Jews who rebuild the Temple in Jerusalem are very well-meaning people but they were sadly lacking in leadership. To fill the vacuum comes Ezra. A scribe and scholar and a Jewish community leader in Persia, Ezra, a Kohen, hears that the Jewish community in the Holy Land is floundering with neither king nor prophet. So, he takes with him 1,496 well-chosen men with leadership abilities and comes to the rescue. Ezra is so well thought of in the Talmud that it is written of him that "the Torah could have been given to Israel through Ezra, if not that Moshe preceded him" (Sanhedrin 21b). This high praise goes to Ezra for the spiritual rebuilding of the Jewish people and his efforts to reinstate Torah law in the land. Among his most dramatic reforms is his war against assimilation and inter- marriage. Indeed, the Book of Ezra condemns all the men who had married non-Jewish wives and gives their names -- all 112 of them. (Ezra 10:18-44.) You might ask: Why the big deal? After all, only 112 guys strayed. Today, millions of Jews are intermarrying -- the intermarriage rate in America is 60%. The difference is that 2,500 years ago, even one Jew intermarrying was an outrage. Now society accepts it as normal. So-called "progressive" congregations in America are even shopping for rabbis who will officiate at mixed marriages - to lend legitimacy to something the Bible repeatedly condemns, and which spells the death of the Jewish people. Through Ezra's efforts, these mixed marriages are dissolved. All the people are then gathered in Jerusalem - men and women from all over the country - and the Torah is read out loud to all. At the end, all present pledge not to intermarry and to uphold the Torah. (Nechemiah 10:30-31) Spiritual Vacuum Despite Ezra's efforts (and those of the other leaders) the Temple is spiritually a shadow of its former self. At this time, it is also physically a humble edifice. Eventually (circa 30 BCE) it will be rebuilt again by Herod the Great, and made into a spectacular structure, but even though it is going to be physically beautiful, it will be spiritually empty when compared with the First Temple. And even though there are going to be High Priests, the institution will become corrupt. According to the Talmud, during the First Temple period of about 410 years, there were only 18 High Priests. During the Second Temple period of 420 44 ":\D nu trcdk trcd ihc years, there were 300 High Priests! We know (from the Talmud, Yoma 9a) that Yochanan was High Priest for 80 years, Shimon was High Priest for 40 years, and Yishmael was High Priest for 10 years. That means in the remaining 290 years there were 298 priests - one ever year or so. What accounts for that? The Talmud tells us that the Holy of Holies was forbidden ground, except for Yom Kippur. On that one day only, the High Priests entered to perform special rites before HaShem. But if he himself was not spiritually pure and unable to focus, he would not be able to stand the intense encounter with HaShem and would die on the spot. We know that during the Second Temple Period a rope had to be tied to the High Priest, so that in case he died, he could be pulled out of the Holy of Holies. Because the whole High Priesthood was a corrupted institution for most of the Second Temple period, the High Priests died every year. And yet people clamored for the job, which went to the highest bidder. So the question has to be asked: If he was going to die on Yom Kippur, who would want the position? One possible answer is that the candidates had such huge egos that they thought they were the ones who were going to make it. That is how bad things got. Loss Of Prophecy Why did things get so bad? Largely because prophecy disappeared from the land. When the prophets were around, heresy was impossible. A prophet talked to HaShem and he'd straighten a heretic right out. No one could deny basic tenets of Judaism in the face of prophecy and open miracles. But when prophecy disappeared and central authority was weakened, it became easier for people to stray and for various holy institutions (like the High Priesthood) to become corrupt. Prophecy disappeared because HaShem was no longer with the Jewish people in the same way as before. But also because the people themselves were spiritually weaker and could not do the same intense spiritual work required to achieve prophecy. To be a prophet you have to perfect yourself spiritually, you have to have total self control. It's the ultimate Jewish expression of who being a great man is. The sages say, "Who is a great man? He who conquers himself." [Ethics of the Fathers, 4:1] Prophecy in the Jewish understanding is not just the ability to predict the future. It is a state of transcendence of the physical world. It means the prophet has entered such a high plane of understanding that he or she is able to communicate with the Infinite. Moshe was the ultimate prophet - that is he reached the highest level of prophecy that is humanly possible. But there were many others - hundreds of thousands, according to the Talmud - who achieved lesser levels and were prophets. In the story of Saul, Part 16, we talked about how the Jewish people consulted the prophets on everything, including lost objects. But that phenomenon all but disappeared with the destruction of the Temple and it did not return with its re-building. If anyone is interested in how to become a prophet there is an instruction book available. It called "Path of the Just" and it was written in the 18th century by the great Kabbalist, Rabbi Moshe Chaim Luzatto, also known as the Ramchal. This is a guidebook on how to get complete control of yourself physically, emotionally and spiritually so you can transcend this world and become a prophet. But even if you master that book, you will not be a prophet. Why not? Because prophecy is only possible if the rest of the Jewish people are also spiritually elevated. As an individual you can reach a tremendously high level but you can only reach so high. To get all the way to the top and break through the threshold, you've got to stand on the shoulders of the Jewish people because there has to be a minimum level of spirituality of the entire nation upon which to rest yourself so that you can reach the level of prophecy. If the nation drops below that level, that threshold, it doesn't matter how much you stand on your tippy- toes and reach up, you're not going to succeed. And during the Second Temple period, we're going to see the Jewish people dropping below a certain threshold of spirituality which they're never going to attain again. The Talmud says there were definitely individuals living at this time, who, had they lived earlier, would most certainly have been prophets. But the door to prophecy had been slammed in the face of the Jewish people. And we are told that it will not be opened again until the Messianic Era. Realizing that the Jewish people were growing weaker spiritually, a group of wise leaders came together - expanding the Sanhedrin, the Jewish Supreme Court, from 70 to 120 members - with a special aim of strengthening Judaism. They were the Men of the Great Assembly. Next: The Great Assembly This article can also be read at: http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_25_The_Second_Temple.asp Copyright 2001 Aish.com - http://www.aish.com Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He graduated from Vasser College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has Rabbinical ordination from Yeshiva Aish HaTorah in Jerusalem and a Masters Degree in History from The Vermont College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with his wife and five children where he works as a senior lecturer and researcher on Aish HaTorah outreach programs.
Aish.Com - Rabbi Noach Weinberg ZTL 48 Ways to Wisdom Way #25 No Pain No Gain What is the opposite of pain? Nine out of ten people will say, "Pleasure." Incorrect. The actual opposite of pain is "no pain" - i.e. comfort. And while comfort may be very nice, it is not the ultimate pleasure. A person who goes through life chasing comfort will be very disappointed at the end - because if you spend your life avoiding pain, you will also avoid the deepest pleasures. As much as everyone tries to minimize pain in life, the fact remains that pain is unavoidable. Everything has its ups and downs. Therefore, if we want to succeed in life, the key is not to eliminate pain entirely (for that is an impossibility), but rather to learn how to understand and accept the pain. The 48 Ways says: Pain is the price we pay for pleasure. All of life's lasting pleasures - good relationships, successful careers, the pursuit of meaning - require a lot of pain and effort to achieve. What we call "pain" is frequently a matter of "effort." The effort of physical fitness is painful. The effort of thinking through a difficult idea is painful. The effort of building a long-term relationship is painful. From here we see that although effort may be "painful," the goal of life should not be to escape it. Anyone looking for a smooth ride will miss out on life's immeasurable pleasures. A Pain-Pleasure Example Real pleasure is inseparable from pain. Here's an example: What would you say is your parents' greatest "pleasure?" That's right: You. What would you say is your parents' greatest "pain?" The same answer: You. It's not an accident that your parents' greatest pleasure is also the source of their greatest pain. Because the greater the pleasure, the greater the effort required. To pursue comfort is defined as "decadent." When an entire society makes comfort its primary goal, that's dangerous. The Roman Empire collapsed because of decadence; they got too comfortable. The low birth rate in the Western world is an indication of contemporary decadence. I often ask young people how many children they want, and they tell me "two." "Why so few? "Because I love children, and I want to give them every advantage. It'll be difficult enough sending two children to university, let alone five. And what about clothes? And summer camp? With two children it's feasible, but with five?" That sounds logical. So I say: "OK, I'll give you one million dollars for one of your sisters. You've got five of them, so you won't miss one. She'll be given every advantage. No harm will come to her. You just won't see her again." "Are you crazy? That's my sister you're talking about. I wouldn't take TEN million dollars for her!" Do you see? If you run from pain or effort, you're really running away from pleasure. Fear Of Pain Often, the fear of pain is worse than the pain itself. An inoculation takes all of one second, but anticipation of the pain can last for hours beforehand. Fear of pain is the greatest restriction there is. If you're afraid of traveling, you'll never go anywhere. If you're afraid of physical or emotional exertion, you won't achieve, you won't grow, you won't find truth. We all have a choice: Either pay in the pain of trying, or in the emotional pain of knowing you're too weak to try. For example: If you don't ask for the job, you avoid the pain of refusal - but you have the pain of being a quitter the rest of your life. And that always comes back to haunt a person. What is at the core of someone's choice of suicide? What is really driving the person when he picks up a gun to put an end to it all? He wants to avoid pain. He wants to escape. In the words of Shakespeare, "To be or not to be, that is the question. Whether to withstand the slings and arrows of outrageous fortune, or by taking arms against fate ... to end it all." That's what he's looking for. He wants to sleep. To help you confront tough situations, remember: "Pain is passing, results are lasting." In fact, pain is often just a threshold to cross to get to another world of pleasure. A good example is the dentist. The drill and filling will take an hour, and the pain will subside in two. But the filling will prevent further decay, and give you eating enjoyment for years to come. Fear Of Reality The biggest fear people have of all fears, and the one most important to overcome, is the fear of facing up to reality. People would rather live an illusion than wake up to reality. Why? Because if reality turns out to be something different than what we're used to, it means having to change our course in life. And that hurts! We all choose to escape, now and then, from the effort that's involved in accomplishing the goals and ambitions we have in life. We all want to be great; we all want to change the world. It's just that we don't always feel like putting forth the effort. So we distract ourselves and escape from who we really are and what we want to achieve. The 48 Ways says: It hurts a lot more when reality confronts us, especially when it may be too late to do anything about it. Always ask yourself: "What pain am I avoiding?" Identify exactly what you're afraid of. Reason it out: What's the worst that could happen? As an exercise, make a list of the goals you'd love to achieve if no pain was involved. Then next to each goal, write down the amount of pain you anticipate in trying to reach those goals. Then, write down what makes the goal so worthwhile. Now compare the two columns. If a particular goal is truly worthwhile, then you'll see instantly how your fear of pain is holding you back from achieving that goal. And it will clarify how you'd even be willing to pay the price of pain to achieve it! Keep Your Eye On The Ball One of the best ways of getting rid of pain is to forget about it and focus instead on the pleasure. It may seem as if pain and pleasure can't occur simultaneously, and that if you're feeling pain there is no pleasure. Wrong! There is pleasure to be felt, it's just that in focusing on the pain, you make yourself numb to the pleasure. Switch the focus and you switch the feeling. Imagine a team of basketball players, running around the court, pushing themselves to the limit, just to score a basket. Do they notice the pain they're ":\D nu trcdk trcd ihc 45 feeling? Barely. The pleasure of playing and scoring overwhelms their feeling of pain. Now what would happen if you asked them to conduct the following experiment: Play basketball as you would normally - run, jump, shoot, and defend. But this time do all of that without the ball! How long do you think they could play for? Maybe five minutes! Because without the ball, there is no pleasure to distract them from the pain. Every step now seems like a major effort! Give them back the ball, and they'll play for another two hours! Judaism says: Keep your eye on the ball. If you want the ultimate in living - then you'll want to learn all you can about life. This will enable you to focus and make any effort a pleasure. Focus On The Up-Side Imagine a little boy playing ball with his friends. He falls down, scrapes his knee and begins to cry. But when his friends call out, "Cry baby!" he quickly pulls himself together and goes back in the game. An hour later, the child comes home, walks through the door, shows his mother his knee - and immediately bursts into tears! Our enjoyment of life has a lot to do with how we deal with pain. Many people have learned to say, "So what!" and take pain in stride. Others focus on their suffering and get stuck in a mode of "complain ... be sad ... you owe to yourself." Many people make the error of focusing on their failures, rather than on their strong points. This causes pointless anguish and pain. Every human being has been created with marvelous talents and potential. Therefore, to obsess over your shortcomings is as foolish as going to a spectacular concert, then fretting the entire time about being overcharged fifty cents for your ticket! Those who have achieved the most are those who've endured the greatest pain. Would you stop the revolution because you have a splinter in your finger? Would you hold up wisdom because you have a headache? Imagine yourself at a wonderful restaurant - beautiful view, exquisite furnishings ... but there's no salt. "NO SALT! How can that be?! This is an outrage!" And so, what could have been an enjoyable experience turns into a nightmare for you and those around you. In fact many relationships sour for the same reason. Rather than focus on the positive, people focus on the negative. It causes unnecessary suffering. Learn to focus on the goodness amidst the pain, and you'll discover the maximum goodness that life can possibly offer. According To The Pain Is The Reward In one sense there is a positive side to pain: The greater pain we experience on the way toward a goal, the greater we enjoy the success of reaching it. In other words: The more we pay, the more we treasure. Human beings can actually derive pleasure from overcoming pain. People will swim in ice-water or walk over hot coals just to conquer the pain of doing so. Overcoming pain gives us a sense of our own free will, and how much we can shape our lives. Learning wisdom is a good example of the value of struggling. Wisdom is the most valuable tool for living a meaningful life. If you want to be happy - really happy - you need wisdom. Learning wisdom means taking the time to research an idea, working to understand it, integrating it, and practicing it over and over again. That means taking the pain now to learn some eternal ideas. Because when you finally do figure it out, you'll value it all the more. You know you have what it takes. Now go and get it. Pain Of Others The rules are different when it comes to the pain of other people. Don't ignore their pain. When you go to visit a friend in the hospital, don't start preaching about how he should "look at the positive side." Compassion and understanding will help alleviate his pain. That's being a good friend, spouse, parent, etc. Similarly, don't look away from the suffering of humanity. If there's a problem in your community (or even in some faraway land), ask yourself: "What can I do to alleviate it?" A person would need to be blind to be unaware of the plight of humanity today: despair, persecution, broken homes ... (Blind, or too involved with one's own personal concerns.) Those who have some sense of vision do something about the problem. They write a check when there's a knock on the door. But even they are "too busy" to get personally involved. It is the rare few who go out of their way to seek solutions to the problems. Greatness is not found in "upping your donation" from last year. Greatness is found in being involved, in making it as much your problem as the one who is suffering. That is where a leader will be found, and that's where your own greatness will ultimately be expressed. Why Did HaShem Make It This Way? HaShem could have created us as automated robots. But instead He gave each of us a set of challenges - and the potential to overcome them. This is how we grow and "repair our souls." Utilizing our Free Will is the essence of what it means to be a human being. Every moment we're alive, we're using our free will to choose between life and death, reality or escapism. It's a constant choice. We are either making the choice to take the pain in order to grow, or we're quitting. Which is not to suggest that we should go out of our way to seek difficulties. But if there is a process that we must undergo, then it is foolish to avoid it. Too often we busy ourselves with petty distractions, in order to escape the confrontation with reality. But it always catches up with us eventually. Because it is part and parcel of our reason for being. Effort is a process that each of us has to go through. We have crucial life lessons to learn, and it is precisely for that reason our souls have come to earth in the first place. Our greatness is found in using our free will to resolve conflict, fight and accomplish. To bite the bullet and not run away. Why Is "Accepting Pain" An Ingredient In Wisdom? "According to the effort is the reward." The more effort you expend, the more pleasure you'll get. If you jump ship when the waters get choppy, you'll never make it to shore. Accept the pain of confronting reality and finding the truth. Deal with the difficulties of life by focusing on your pleasures; learn to find the pleasure within the pain. Don't fear the pain; learn to welcome it as a necessary byproduct of growth. Don't escape the suffering of others. It's all part of the Grand Eternal Plan. Author Biography: Rabbi Noach Weinberg was the dean and founder of Aish HaTorah International. Over the last 40 years, his visionary educational programs have brought hundreds of thousands of Jews closer to their heritage. Copyright 2003 Aish.com - "The 48 Ways to Wisdom" is culled from the Talmud (Pirkei Avos 6:6), which states that "the crown of Torah is acquired by 48 Ways." Each of these is a special tool to help us sharpen our personal skills and get the most out of life.
. The following columns on last weeks parsha were received after publication 1. Rabbi Yissocher Frand RavFrand page 45 2. Rabbi Yaacov Haber TorahLab page 46 3. Rabbi Mordecai Kamenetzky Parsha Parables page 46 4. Rabbi Shlomo Katz Hamayan page 46 5. Rabbi Label Lam Dvar Torah page 47
Rabbi Yissocher Frand RavFrand Parshas Metzorah These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape# 853 - Mila on Shabbos: Fascinating Questions. Good Shabbos! Something Like An Affliction Has Appeared On My House Parshas Metzorah contains the laws of Tzaraas on Houses. The Torah teaches: "When you arrive in the land of Canaan that I give you as a possession, and I will place a tzaraas affliction upon a house in the land of your possession; the one to whom the house belongs shall come and declare to the Kohen, saying: Something like an affliction has appeared to me in the house. (k'negah nireh li b'bayis)" [Vayikra 14:34-35]. Rashi points out that even a Torah scholar who knows full well that what he has seen is certainly tzaraas affliction, may only tentatively state "something appearing like an affliction has developed on the wall of my house." Various interpretations are given as to why a person must express himself in this fashion. Some say it is an application of the principle "Do not open your mouth to Satan" (in other words, do not initiate the verbalization of comments relating to misfortune occurring). Tosfos YomTov offers an interesting interpretation. The Talmud states that one of the reasons Negaim appear is as punishment for haughtiness and arrogance (gasus haRuach). We are trying to teach the person a lesson: Don't be so sure of yourself. You cannot definitely state "It is a Nega." You should state the facts with less confidence and self-assurance. Leave your declaration at "Something like a Nega has appeared on my house." 'You got yourself into this trouble by being too sure of yourself. Forget the fact that you spent the last 25 years studying the Laws of Tzaraas. Don't be so cocky. The Tikun [antidote] to self-assurance is to retain some doubt about the correctness of your diagnosis. Say only "K'nega nireh li babayis." One of the components that is dipped into the blood of the slaughtered bird as part of the purification ritual for the afflicted house is Eizov a kind of moss. Rashi, quoting Chazal, explains that moss is a very low lying growth. We are sending the person a message that his problem r esulted from an overabundance of arrogance and haughtiness. We are telling him "You have to start acting more like the Eizov." The Sefas Emes asks a simple question. Why doesn't the Kohen just come out and say that directly to the person: "You are too haughty!" Why is this message delivered so obliquely with this Eizov ingredient in the bird purification ritual? Why are we beating around the bush, let's tell him "You are a Baal Gayvah, you had this coming to you! Start acting more humbly and your problems will go away!" We do not do this. We deliver the message with extreme subtlety. Why? The Sefas Emes answers that you cannot preach humility. Humility must be self-generated and self-inspired. Preaching the value of humbleness to a haughty person will fall on deaf ears. He needs to come to this realization on his own. We try to send him messages that will cause him to introspect and inspire him to think "What have I been doing wrong?" He should think why is it that out of all the plants in the world, they bring me moss? Hopefully, this will trigger the inspiration that must come from within -- that it would be wise to be a bit more humble in the future. This write-up is adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah CDs on the weekly Torah Portion. CDs or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. To Support Project Genesis- Torah.org Transcribed by David Twersky Seattle, WA; Technical Assistance by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our 46 ":\D nu trcdk trcd ihc subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
Rabbi Label Lam Dvar Torah Parshas Metzorah - All Israel The wicked son, what does he say? What is this work to you? To you but not to him, and because he excludes himself from the community, he denies the essence. So you should blunt his teeth and say to him, Because of this Hashem did for me with my exiting from Egypt. For me, but not for him, because if he would have been there, he would not have been redeemed! (Shemos 13:8) (From the Four Sons at the Pesach Seder) Why are we so tough on this son at the Pesach Seder? What does it mean that we should blunt his teeth? Surely the Haggada is not recommending striking him physically at the Seder! How then are we blunting his teeth? How are we addressing any of our concerns about his attitude problem by telling him that this is what Hashem did for me when I went out of Egypt? Because of what did Hashem do for me? What are we specifically that we are referring to? How is this conversation helpful at all? All the cleaning and gritty preparation for the Pesach is comparable to surgeon and his team scrubbing and sanitizing for a serious operation. The Pesach Seder is a heart surgery and although it is routine, anytime we open up the heart there is great risk. What are we trying to accomplish with this procedure? Rabbi Avigdor Miller ztl. had said, based on the Mishne in Sanhedrin, that crowns each chapter of Pirke Avos, All Israel have a portion in the world to come It should have stated that all Israel have portions, plural in the world to come. All Israel have a portion, he states, is only if they are a part of All Israel! We want to be a part of All Israel, we and our children, want to be powerfully connected and to identify with the mission of the entirety of the Jewish People from Avraham Avinu until Moshiach. We want to bask in the glory of the blessings promised to Avraham that have carried us thus far. The risks of feeling or being detached are too great. The wicked son comes with his dismissive attitude deluded by the notion hes not a part of it. So we blunt his teeth. How so? Weve all been there in the dentist chair wincing and squirming with the sound of the drill. The tooth has this tough enamel exterior. It looks rugged and invincible until the drill enters the mouth and it goes a millimeter below the surface. There is a sensitive nerve not excited to have been discovered. Thats the delicate point we want to penetrate within the tough exterior of the wicked son. So we tellm, because of this Hashem did for me when I went out of Egypt.Rashi explains, because of this that because I will fulfill His Mitzvos. Hashem took us out of Egypt 3325 years ago now, so I will be sitting here in Monsey in the 21st century eating Matzos. Like the one who plants a tree, he has in mind that hundreds of seasons later there will be new generation of luscious ripe that were all included in his intent and that single seed. Its a remarkable perspective and everyone who honors the Seder by happily doing Mitzvos was part of that original plan. By excluding himself, the wicked son, therefore, not only opts out of the here and now but he has scripted himself out of the deep past. He was not one of the ones that Hashem had in mind back then- and we tell him so. Thats the shock treatment, the blunt(ing) talk. By pushing against the Western Wall one does not move it away. He can only alienate and distance himself from it. This tough talk is meant to arouse the wicked son to declare, Whatya mean, Im not a part of history!? Now he is ready to be a part of All Israel. To Support Project Genesis- Torah.org DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
Vol 24 # 52 PLEASANT RIDGE NEWSLETTER s xc sga, A Kehilas Prozdor Publication (c) 1990-2014 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) (kusdv),un-hrjt:,arp http://www.prozdor.com Candles Mincha DafYomi Shiur Shachris a ezx Friday 7:14 7:24 9:40 Shabbos 1:45/7:14 6:45 9:00 9:40 Sunday 7:24 7:45 8:00 9:39 This issue is dedicated: kz ktuna rc ctz irvt crv hrun hct bgk Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240 As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzku
IMPORTANCE OF .... The Gemara in Yoma (19b) states that the Kohen Gadol was required to swear before doing the Avodah on Yom Kippur that he would not follow the procedure espoused by the Tzadokim which was to place the Ketores on the fire prior to entering the Kodesh Kodashim. Since the Posuk says s hbpk atv kg ,ruyev ,t i,bu, Chazal derive that the Ketores be prepared in the Kodesh Kodashim - before s, whereas the Tzadokim derive from the words ,rpfv kg vtrt ibgc hf that the cloud of Ketores smoke must already exist when the Kohen Gadol enters. The Sefas Emes asks, what purpose will the oath serve ? If a Tzadoki believes he is doing the mitzvah the way the Torah wants it, he will have no compunction about swearing (falsely) that he will do it differently, since an oath that contravenes the Torah is automatically void ! (A Tzadoki Kohen Gadol did once successfully process the Ketores his way, for which he died ignominously.) A similar question is asked regarding the Tzadokims belief that Shavuos was supposed to always fall on Sunday (,hghcav ,cav ,rjnn) to the extent that they hired false witnesses (for money) in an attempt to arrange Rosh Chodesh Nisan according to that theory. The Moadim UZmanim (4:291) explains the motivation behind their zeal as a desire to undermine the influence of Chazal, by pointing out how the Torah really wanted Pesach to always fall on Shabbos, and Shavuos to always fall on Sunday, which would give everyone a two-day holiday and allow the women to cook only once, rather than inconvenience them with a disruption and the need to cook twice. They argued that Chazal purposefully made things more inconvenient than was required. As such, the Tzadokim had an agenda, and may not have truly believed that the mitzvah must only be done their way - certainly not to the extent that they would swear falsely. QUESTION OF THE WEEK: Which 2 brothers, born legitimately to the same parents, are called up for an Aliyah using different fathers names ? ANSWER TO LAST WEEK: (Why do we not include Yom Tov in the daily Tefilah of Korbanos ?) The Kol Bo states that there is no need to mention the Korbanos of Yom Tov in the daily Tefilah section of Korbanos because on Yom Tov, we will be reading it during Krias HaTorah, which we do not do daily for the Tomid or on Shabbos for its Musaf. (He holds we shouldnt say jr either see Rivevos Ephraim 1:40). DIN'S CORNER: There is an Issur to smell Chometz, even if it belongs to a Goy. Even those who hold that a Goys Chometz is not vtbvc ruxt, especially where the Chometzs normal use is as food and not to be smelled, nevertheless, for fear that smelling may lead to eating, all would agree that it is prohibited. Smelling warm bread would cause further complication as it might require a vfrc. (See Sdei Chemed t:vmnu .nj ,frgn) DID YOU KNOW THAT .... The Shulchan Aruch (jut 568:1) rules that if one mistakenly ate on a fast day, he must still continue to fast the rest of the day. In fact, the Rashba (Kidushin 21b) states that if a vbfx uc aha vkuj (a dangerously ill person) eats on Yom Kippur and then recovers, he must complete the fast. Why then are we so lax with regard to the Erev Pesach Taanis Bechorim, that once a Bechor participates in a Siyum he need no longer fast the rest of the day ? The Eretz Tzvi suggests that there are two aspects to every standard ,hbg, - the fact that one must fast, and the prohibition against eating as a form of hubhg (affliction). Even if one ate, and thereby could not complete the obligation to fast, the prohibition against eating still continues all day. However, since the purpose of Taanis Bechorim is to publicize the xb of how we were spared from ,urufc ,fn, there is no included prohibition per se against eating. Therefore, once one has eaten legally and can no longer complete the Taanis, there is no other reason to refrain from eating. However, Mikraai Kodesh derives from the Tur that the Taanis Bechorim is to commemorate the fact that the Bechorim in Egypt probably fasted when told by Moshe that the Egyptian first-born would die that night, and that they should stay indoors. As such, this fast is similar to Taanis Esther, where the J ews also probably fasted in order to garner ohnjr at a dangerous time, and on Taanis Esther one must certainly complete the fast ! He therefore concludes that wherever a Taanis is instituted as a minhag subject to legal exceptions, once a vumn ,sugx has intruded, the minhag no longer applies. In this way, Taanis Bechorim differs from Taanis Esther in that the minhag established in the first place for Taanis Bechorim included the suggested use of a vumn ,sugx. A Lesson Can Be Learned From: A Shadchan, wishing to suggest a Shidduch between a young man and the daughter of a Rabbinic family, praised the boys qualities to the young ladys father. The Shadchan described the boy in Yiddish as possessing four major attributes: He was 1) GeShikt (meaning sent [from Heaven] - usually used to denote a talented person); 2) Tichtig (a handy person); 3) a Mentsch (fine and mature person); and 4) Pinktlich (a punctual person). The young ladys father was hesitant about accepting the suggestion as no mention was made about the young mans education and Torah knowledge. However, the Shadchan persisted, constantly urging the father to at least allow a meeting and judge his qualities for himself. Finally, the father told the Shadchan that he would agree to the meeting only if the Shadchan found a Posuk in the Torah that was a source or znr to the boys qualities. The Shadchan immediately contacted the famous Badchan - R Chaim Mendel Mermelstein AH and asked him for help. R Chaim Mendel thought a moment and then said: These qualities are to be found in the Posuk: h,g aht shc jkau - where jkau suggests he will be sent; shc - in the hand[y] of; aht - a mentsch ; h,g - a timely one. The Shidduch was favorably arranged. P.S. Sholosh Seudos will not be eaten in Shul this week.