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Click here for Divrei Torah for Pesach.
*First Days
*Second Days
Parshat Acharei
14 Nisan 5765
April 23, 2005
Daf Yomi: Berachos 54
Guest Rabbi:
Rabbi Shlomo Hochberg
Young Israel of Jamaica
Estates, NY
In memory of my beloved father Rabbi Dr.
Hillel Hochberg zt"l
Immediately following a Bris Milah, as the baby boy is given his
name, the declaration is made "Zeh Hakaton, Gadol Yehiya - This small
one, He should be a big one" assumed to be a blessing that this small
child will grow up to become an adult. However, if this is the
intended meaning, it would have been more appropriate to say "Zeh
Hatzair, Mebugar Yehiya - This young lad, a mature person he should
grow to be." We certainly hope and pray that every child grows in
good health and lives a long life, but this particular Bracha is
directed at a still loftier hope for the child.
Today, we read in the Haftarah that G-d is sending Eliyahu HaNavi
before the �Yom HaShem HaGadol�. It is perhaps not
coincidental that he is prominent both at the Bris Milah, with the
Kisei Shel Eliyahu, his special chair, and at the Seder, with a
special wine cup, the Kos Shel Eliyahu.
One of the most widely known reasons for referring to today as
Shabbos Hagadol relates to the great miracle - that occurred on that
day. As recorded by the Tur (Shulchan Aruch - Orach Chaim 430), each
household of Bnei Yisrael set aside a lamb to be used for the Korban
Pesach and tied it to their bedposts. The Egyptians, surprisingly,
did not react when their Jewish neighbors explained that they were
preparing to slaughter, roast, and eat it for the sake of the Korban
Pesach - to fulfill HaShem's Mitzvah.
Some propose that the great miracle was that the Egyptians couldn't
respond, even though they surely wanted to, "Their teeth were
blunted" when they were told that the Jews would soon slaughter and
eat the lamb, one of their gods. Yet, the Egyptians already knew that
Jews regularly slaughtered animals to eat meat, and refused to eat
with Jews, dating back to the time of Yosef and his brothers. They
would surely not be shocked by the knowledge that Jews would
slaughter and eat yet another lamb.
What was so great about this miracle? Rabbi Yoel Sirkes explains that
Bnei Yisrael goaded the Egyptians by telling them that when they
would personally slaughter their individual lambs, HaShem would
simultaneously �slaughter� their god in the world above. According to
the Bach, this is what caused the Egyptians' consternation. Yet, even
in the face of the destruction of their god, the Egyptians were
miraculously powerless to protest.
With this explanation, however, it would have been more appropriate
to call this Shabbos "Shabbos HaNes" - the Shabbos of the
Miracle. The association of the term gadol - great - with this
special day, Shabbos HaGadol begs for further clarification, from
other references to great .
When the Torah introduces Moshe Rabbeinu it first tells us V'yigdal
HaYeled - Moshe grew up, chronologically, and a few verses later
V'yigdal Moshe - referring to another kind of maturation. Moshe goes
out to his brothers, witnesses a Hebrew slave suffering at the hands
of an Egyptian, and is compelled to save him. He then sees two Jews
fighting and again feels compelled to intervene, and flees only to
escape from execution by Pharaoh. Immediately upon Moshe's arrival in
Midian, he rescues Yisro's daughters from the evil designs of the
Midianite shepherds.
Thus V'yigdal Moshe - Moshe demonstrates his greatness. He risks his
lofty position as a member of Egyptian nobility, and his life. He
displays his deeply-held aversion to the distorted social norms of
Egypt and of the Midianite shepherds, and courageously acts upon his
refined sense of justice to defend those in need. Moshe is bound only
by his profound understanding of G-d's Design, and resists the
temptation to respond based on popular opinion of society at large.
Eventually, the Egyptian people called Moshe Rabbeinu �great in their
eyes� (Shemot 11:4). Despite all of their suffering at Moshe's hands,
they recognized his greatness because they witnessed his courage in
repeatedly risking his own safety in coming to Pharaoh, due to his
convictions and his deep understanding of HaShem's will.
Perhaps this Shabbos is called �HaGadol� because the Jews displayed
their greatness through their courage. They openly responded to the
Egyptians as Moshe did to Pharaoh, proving themselves a �Goy Gadol�,
demonstrating their readiness to act LeShem Shamayim.
The idiom selected by the Midrash to describe the Egyptians'
inability to respond is blunted teeth, reminiscent of our response to
the wicked son in the Haggada - blunt his teeth - even he understands
moral courage and is silenced by it.
It is this Bracha that we wish to bestow upon the newly circumcised
and just-named child. Just as today, the young infant fulfilled G-d�s
will involuntarily, so should he one day be capable of performing
Mitzvot voluntarily as an adult. May he have the moral courage to do
so even in the face of counterforces around him.
On Shabbos Hagadol we are called upon to act as Gedolim and
demonstrate courage in proclaiming and fulfilling HaShem's will even
in the face of communal, international, personal, or social pressure,
and by reacting vigorously against injustice. Perhaps this is why
Malachi's prophecy is selected as the Haftara for Shabbos HaGadol.
Eliyahu HaNavi demonstrated singular courage against King Ahab, Queen
Jezebel, and the multitudes, in his resistance to their idolatry and
wickedness. This challenges us to meet the Day of Greatness with
personal and national greatness - for a child at his Bris, and for us
as a nation, at the Seder.
Behold, I am sending you Eliyahu HaNavi
before the Day of Greatness�
and then, at the ultimate redemption, will the hearts of the parents
and children be restored.
Pesach -
First Days
15-16 Nisan 5765
April 24-25, 2005
Daf Yomi: Berachos 55-56
Guest Rabbi:
Rabbi Moshe Greebel
Congregation Sons of Israel, Belmar, NJ
A MATTER OF MERCY
The Gemarah in Pesachim (85b) discusses the issue of where the Korban
Pesach could be eaten in Yerushalayim, during the time of a Bais
Hamikdash.
Rav stated, �The roofs and upper lofts (of Yerushalayim) were not
sanctified (to eat the Korban Pesach there).�
(The Gemarah refutes) But this is not true! For Rav himself said in
the name of Rabbi Chiya, �(The amount of people in each group eating
the Korban Pesach was so large, that) only one Kazayis (Biblical
olive) of the Pesach could have been given to each person. And the
Hallel they recited (at this eating, was so loud, that) the roof
seemed on the verge of breaking!�
What else could this possibly mean? It must be that they ate (the
Korban Pesach) on the roof- and recited the Hallel on the roof?
(Hence, the roofs were sanctified?)
No (answers the Gemarah)! They ate (the Korban Pesach) on the ground
floor- and recited the Hallel on the roof (which was not sanctified
for this eating).
The Maharsha in Pesachim supplies us with a reason for why after
eating, they ascended to the roof to recite Hallel. Since high places
are noticed by everyone, they recited Hallel there in order to
publicly praise the many miracles that HaShem had performed for them
during the Exodus from Egypt.
With regard to the roofs and lofts of Yerushalayim not being
sanctified for the eating of the Korban Pesach, and the roofs being
the place where Hallel was recited, the Kehilas Yitzchak presents the
following very interesting and informative insights.
Concerning the 10th day of Nissan (Shabbos HaGadol), the Passuk
states, ��..Each man shall take a lamb, according to the house of
their fathers, a lamb for a house.� (Shemos 12:3) It appears from
here that they were commanded to take a lamb for each particular
house- on the ground floor- to slaughter it there, and on the night
of Pesach to eat it, and smear its blood on the door. Concerning the
smearing of the blood, the Torah states, �And they shall take from
the blood, and strike it on the two side posts (Mezuzos), and on the
lintel (upper door post) of the houses�..� (Shemos 12:7)
Along came Moshe Rabbeinu, and re-issued these Mitzvos to the B�nai
Yisroel- with several differences from the way they were commanded by
HaShem. The Passuk states, �And Moshe called to all the elders of
Israel, and said to them, �Draw out, and take a lamb for your
families�..� (Shemos 12:21) Why indeed, did Moshe add the expression
�Draw out� (Mishchu)? This term is not found in the original
commandments given by HaShem?
To make matters even more difficult, HaShem has commanded that the
blood first be smeared on the Mezuzos- and then on the lintel. But
Moshe tells them, ��..And you will strike (the blood) on the lintel
and on the Mezuzos�..� (Shemos 12:22) Why has Moshe reversed the
order of HaShem?
This additional word �Mishchu� (draw out) is commented upon by Chazal.
Rashi, for example, expounds upon the words �Mishchu� (draw out) and
�Ukchu� (and take) in Passuk 21 in the following manner. Whosoever
has a lamb in his flock, should �draw it out� of there. Whosoever
does not have a lamb in his flock, should �take it� from the market.
But, looking at a different perspective of this word �Mishchu,� the
Kehilas Yitzchak tells us, as is well known, that having schlepped a
lamb- the deity of Egypt- through the streets, tying it to a bed leg
inside the house for four days, slaughtering it, and eating it, did
certainly place the B�nai Yisroel in great mortal danger. The
Egyptians wanted to kill them for having so disgraced their deity.
Yet, the miracles of HaShem saved Bnei Yisroel from any dangers
presented by the Egyptians. This is as Moshe originally stated to the
Pharaoh, ��..Shall we slaughter the abomination of Egypt before their
eyes (Egyptians), and they will not stone us?� (Shemos 8:22)
Why was it necessary for B�nai Yisroel to place themselves in such
peril? The Kehilas Yitzchak answers that by giving their lives over
to be MeKadaish (sanctify) the name of HaShem, they would merit and
be worthy to be granted the many other miracles that would be
performed for them. No Kiddush HaShem could be greater.
As we have seen, the Torah commanded, ��..a lamb for a house.� That
is, the lamb may be kept- and eventually slaughtered, eaten, and have
Hallel recited over it in the house- on the ground floor. Yet, Moshe
suggests that these things should be done on the roofs and on the
other high places in the homes of the B�nai Yisroel in Egypt- to
create an even greater Kiddush HaShem.
If we compare other instances in the Torah where the term �Meshicha�
(drawing out) is used, it always refers to the action of drawing
something upwards. An example of this is the selling of Yosef by his
brothers, where the Torah states, ��..And they (Midianite merchants)
drew Yosef out of the pit, and they brought him up�..� (Beraishis
37:28) Another instance of �Meshicha� deals with Yirmiyahu�s release
from the dungeons, where it states, �And they drew out Yirmiyahu with
ropes, and brought him up from the pit�..� (Yirmiyahu 38:13)
Hence, Moshe told the B�nai Yisroel, �Mishchu!� That is, don�t just
accomplish the Mitzvos connected with this lamb- this Korban Pesach-
inside the house, as the Torah states. Bring it up to the roofs and
high places, so that all Egypt has a good view of what is
transpiring- and make an even greater Kiddush HaShem. And for this
very reason, according to the Kehilas Yitzchak, Moshe added the word
�Mishchu.�
But, what of this reversal of Moshe- of the Mezuzos and the lintel?
Again, HaShem commanded, �And they shall take from the blood, and
strike it on the two side posts (Mezuzos), and on the lintel (upper
door post) of the houses�..� Moshe however, states, ��..And you will
strike (the blood) on the lintel and on the Mezuzos�..� The Kehilas
Yitzchak informs us that this same theme of a suggested greater
Kiddush HaShem, is inherent here as well. Let us see this.
Concerning the Mitzvah of Matzoh, the Torah states, �And you shall
guard the Matzos (from moisture)�..� (Shemos 12:17) Expounding upon
this Passuk, the Mechilta states, �Do not read the word as HaMatzos-
but rather as HaMitzvos. Just as the Matzoh may not become sour (by
giving it the opportunity to mix with moisture and creating a sour
dough- Chametz)- so too may Mitzvos not become sour (by temporarily
ignoring their fulfillment). Rather, if the opportunity to accomplish
a Mitzvah confronts you- do it instantly!� As well, Raish Lakish in
the Gemarah Yoma 33a states, �We do not put off Mitzvos!�
Therefore, had the B�nai Yisroel been able to go to the suggested
lengths of Kiddush HaShem as stated by Moshe, they would have done
the Mitzvos of the Korban Pesach on the roofs. And, since Mitzvos
must be fulfilled immediately, the first thing they would have
encountered- on their way down from the roofs to smear the blood on
the door- would in fact, have been the lintel- not the Mezuzos, the
latter being lower. And so, according to the Kehilas Yitzchak, Moshe
reversed the order.
All of what the Kehilas Yitzchak instructs, can be clearly seen from
the Passuk which states, �And the B�nai Yisroel went and did as
HaShem commanded Moshe and Aharon- so did they do it.� (Shemos 12:28)
That is, they did as HaShem commanded- and not as Moshe suggested.
Yet- bearing in mind what Moshe suggested- HaShem was well aware that
the B�nai Yisroel were not yet ready to go to these lengths of
Kiddush HaShem- all the Mitzvos of the Korban Pesach would be
performed in the houses- on the ground floor. And here, according to
the Kehilas Yitzchak, is a most informative insight into why the
Gemarah instructs that while the roofs and lofts of Yerushalayim were
not sanctified for the eating of the Korban Pesach, the Hallel was
indeed, recited on these roofs.
From all of this, can be seen the infinite and compassionate mercy
that HaKadosh Baruch Hu has always had for Klal Yisroel- never
commanding them to do more than their ability. May the mercy of
HaShem be always with us, and may we see with our very eyes that time
again, when on the first night of Pesach, we will recite Hallel on
the rooftops of Yerushalayim- speedily, in our days.
A Chag Kosher VeSamai�ach!
Pesach -
Second Days
21-22 Nisan 5765
April 30-May 1, 2005
Daf Yomi: Berachos 61-62
Guest Rabbi:
Rabbi Pesach Lerner
Executive Vice President, NCYI
This Dvar Torah is reprinted from
�Words of Torah�- a collection of Divrei Torah written by Young
Israel Rabbis.
Four Cups of Wine
The Talmud (Tractate Sanhedrin 91A) relates that when Alexander the
Great conquered the land of Israel, the Egyptians came to Alexander
and lodged a long standing complaint against the Jews. �It is written
in the Torah,� they declared, �that when the Israelites left Egypt
they borrowed gold and silver vessels from our ancestors; so far
these items have not been returned. We now demand that this debt be
repaid.�
One of the Sages of Israel, Gabiha ben Pessissa, undertook the
defense of its countrymen before Alexander the Great. �It is true,�
he said, �that this debt is still outstanding but we have a counter
claim. The Torah says `and the sojourn of the Jewish people in Egypt
lasted 430 years (Exodus 12:40-41).� 600,000 Jews worked for the
Egyptians for 430 years and received no wages. Settle this account,�
said Gabiha ben Pessissa, �and we will return the gold and silver our
ancestors borrowed.� The enormous sum demanded by the Jews deterred
the Egyptians from pressing their claim (in fact, the Talmud explains
that, due to the counter-claim, the Egyptians fled their homes and
left their full fields and vineyards to their Jewish neighbors).
In connection with this episode discussed in the Talmud, Rabbi Shmuel
Ideles (often referred to as the MaHarsha) poses a difficult
question. How could Gabiha ben Pessissa suggest that the Jewish
People were entitled to the wages of 600,000 workers for a period of
430 years? In truth, the Jews did not remain in Egypt for more than
210 years and the actual period of slave labor was only for 86 years.
Was Gabiha ben Pessissa not concerned to be challenged and have his
counter-claim dismissed?
Rabbi Dr. Marcus Lehmann of Mainz, Germany (circa 1850) answers the
MaHarsha�s question as follows: The Torah tells us (Exodus 13:18),
�and the Children of Israel went up `Chamushim�- armed- out of the
land of Egypt.� The great commentator, Rashi, provides another
explanation to the word `Chamushim�- a fifth. Only a fifth, 20%, of
the Jewish people left Egypt whereas four-fifth of them died and were
buried, in Egypt, during the three days of darkness. Therefore, since
the number of the Jewish people that left Egypt included 600,000
working males, there must have been five times that amount- 3
million- during the years of Egyptian bondage. Thus 3 million Jewish
male workers served the Egyptian nation for the 86 years of actual
servitude. It all equals out; whether 600,000 worked for 430 years or
3 million worked for 86 years, Gabiha ben Pessissa had no reason to
fear a challenge by the Egyptians. Had they countered his claim by
contending that the Jews had labored for only 86 years, his reply
would have been obvious.
Rabbi Dr. Lehmann adds a beautiful addition to his answer of the
MaHarsha�s question. The custom, at the Pesach Seder, is to drink
four cups of wine in commemoration of the four expressions of freedom
and deliverance the Jewish nation experienced, �and I will bring you
out... and I will deliver you... and I will redeem you... and I will
take you to Me as a people...�(Exodus 6:6-7).
Another reason for four cups of wine, explains Rabbi Dr. Lehmann, is
as follows: The servitude of the Jewish people was originally
intended to last 430 years, five times the actual 86 years. There
were four periods of 86 years that we did not work. We raise our cups
of wine once for each one of those periods of 86 years. We praise the
Al-Mighty for His deliverance of four sets of 86 years each time with
a �Kos�, a cup of wine. The Gematria, the numerical value of the word
�Kos� is 86. With our Kos of 86 we thank Hashem for His deliverance
of an 86 year period.
Not Just How, But When
The Wise Son- what does he say? �When your son asks you on the
morrow, saying, what are the testimonies, statutes and ordinances
that HaShem, our
G-d, has commanded you.� (Deuteronomy 6:20)
The Wicked Son- what does he say? �What is this service for you?
(Exodus 12:26)
What is the difference between the Wise Son and the Wicked Son? Both
address the question- what are the testimonies, this service- using
the second person pronoun �you�, seemingly excluding themselves.
The answer commonly given is that the difference is not indicated by
the second person pronoun but by the fact that the Wise Son said
�HaShem, our
G-d�. The Wise Son clearly accepts that HaShem is his G-d. The Wicked
Son, on the other hand, leaves G-d out of his discussion. Another
interpretation, perhaps, lies in not only how the question is asked
but also when the question is asked.
It is the Wise Son who inquires into the nature of the various
commandments. The Wise Son participates in the Pesach Seder. He has
joined in the eating of Matzoh and Maror. He was part of the
discussion of the Hagada and the miracles that occurred to the Jewish
People. His inquiry into the reasons of the Commandments follows his
involvement- �when your son asks you on the morrow...� Please explain
to me that which we have already performed. The Wise Son believes in
the Torah and our traditions. The Wise Son�s lack of understanding
does not prevent him from his performance of the Mitzvot. The Wicked
Son, on the other hand, poses his challenge to �this service� before
the Pesach Seder has even begun. To the Wicked Son, our traditions
are foreign unless he fully understands and agrees with their
importance and relevance to his lifestyle. For the Wicked Son, there
is no acceptance or trust; to him the Torah responds �had he been in
Egypt he would not have been redeemed�.
In Judaism, we are taught to question and challenge- but only once we
have accepted the premise. We say at the end of davening every
Shabbos and Yom Tov, �Ain Kelokainu, ain Kadoneinu�- there is none
like our G-d, there is none like our Master. It would be more logical
to first ask �Me KeloKainu, me Kadoneinu�- who is like our G-d? Who
is like our Master?- and then respond. However, in Judaism, we must
first accept G-d�s sovereignty as our foundation and then, as the
Wise Son did, ask all our questions.
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