PESACH Neilas Hachag 5785 Avdus as bnei melachim

 PESACH Neilas Hachag 5785 Avdus as bnei melachim

• Sukkah 45b Whoever binds the Yom Tov is like building an altar and offering a sacrifice. Rashi – Binds the Yom tov with food and drink, an expression of  Oneg and not a burden waiting for its departure. Some say it refers to the day after yom tov.

• We had the mitzvah to ask for כלי כסף וכלי זהב   to leave Egypt fulfilling the promise of Hashem to Avraham יצאו ברכוש גדול. Truthfully this will be fulfilled later at the ביזת הים with riches brought from Gan Eden and the Egyptian gold & silver would end up with the eirev rav who would use it for the Eigel.

• בימים ההם בזמן הזה – We also are to leave Pesach with a treasure of רכוש גדול.

• The highlight of Pesach’s questions and lessons is the seeming contradictions of לחם עוני but reclining and dipping twice but with bitter marror and tear like saltwater. The duality of cheirus and avdus enacted together. 

• Another note is we begin with Pesach – as the Chassam Sofer describes ועשית פסח – (unlike חג הסוכות תעשה) we can jump beyond our normal limitations, yet we leave with נעילת החג and אסרו חג walking with our feet in shoes on the ground and binding ourselves once again.

• Egypt was the כור הברזל that purified us to be the chosen people as expert, experienced slaves to Hashem. Our freedom from Mitzrayim as not for “liberty peace & fun” but it was a training ground with the utmost varied experience of servitude and building skills within the fiber of our nation to be מקבלי עול – to accept and endure the yoke of servitude to Hashem בכל עבודה שבשדה- in all forms of Avodas Hashem. The servant of a king is a king himself. 

• Hallel begins הללו עבדי ה'  and continues אני עבדך בן אמתיך פיתחת למוסירי – We are in complete servitude we are instinctively bound from generations of  עבדות – so open our binds.

• On purim Hallel is not said because we could not say עבדי ה' – אכתי עבדי אחשוורוש אנן – Not only then as they remained in galus throughout the Purim miracle, but as the Mashgiach says, הושחרו פניהם כשולי קדירה – we were darkened through the absorption of the flavors of materialism in his days. We were נהנה from his feast and like the bottom of a pot, absorbed all the flavors. 

• On Pesach we do say full hallel. Pesach we kasher our כלים and remove the absorbed ta’am. (Some even get a רכוש  of new כלים as well.) We are not bound or inseparable from our desires of olam hazeh. We break free with a jump, a פירצה  above our glass ceilings on ליל פסח and now we move with small steps forward with נעלים – and אסרו חג - bound but also free. 

• The primary example of this is the טטפת of tefilin, which the Ramban (end of Bo) describes as a crown that blends the four parshios; two of  יציאת מצרים - leaving the confines of Egypt – and two with the avdus of Hashem in kabolas malchus shamayim of  שמע and והיה.

• The minhag – especially for those who don’t wear tefilin on chol HaMoed – is to grab the mitzvah of tefilin early on isru chag. This comes together with an early Kabolas Malchus Shmayaim.

• We also had the longest break from מזמור לתודה as the korban Todah must be brought with 10 loaves of chometz. But just as Shavuos has a specific lesson in the bringing of a leavened שתי הלחם signifying that the Torah protects of from the usual symbolic dangers of chometz, there must be insight into the glaring absence of a korban todah throughout Pesach.

• A korban is a medium through which a person can come closer to Hashem אדם כי יקריב מכם – but in terms of rising hoda’ah אין לך הודאאה גדולה מזו – the central focus of the Seder and all of Pesach in general we ourselves – without any need for a medium – are totally encompassed with feelings and expressions of hoda’ah. (As a matter of fact, R’ Gamliel Rabinovitch says that is why Hashem gathers all the angels to hear maggid – as it is a singular time where a tremendous hoda’ah is expressed WITHOUT any personal request along with it!)

• Interestingly, we do have a halachic representation of the Korban Todah at the Seder itself. Although it is no longer our custom, The Rema in 475.7 says it is customary to make the 3 three Seder Matzos from an עישרון of flour as a זכר for the Korban Tamid. (This would make each matzoh to be more than a pound!) 

• When hoda’ah is absolute, there is no need for requesting bracha. The hoda’ah is the fulfillment of the goodness’s purpose – to bring us closer in love and thanks to Hashem. So, it intrinsically will encourage more of such blessings to continue the fulfillment of the pleasure’s purpose – serving Hashem with love בכל לבבך- בשני יצריך. 

• The experience of Pesach and its lessons should provide us with a רכוש  to leave with. A treasure of the middah of zerizus as we learned form ושמרתם את המצות and to awaken early freed from the shackles of our bed, Kashered from being bound to the flavors of simple materialism, filled with gratitude to say an exuberant Modeh Ani upon our early morning wake up and grabbing the mitzva of tefilin – binding ourselves to the מלך מלכי המלכים with the greatest cheirus of an עבד מלך כמלך. 

• This brings together the duality of Avdus & Cheirus as we are מקבל עול מלכות שמים as עבדי ה' with Krias Shema in its proper time –specifically described as כבני מלכים. 

Shabbos HaGadol Drasha 5785 AS IF WE LEFT EGYPT

 Shabbos HaGadol Drasha 5785  - כאילו הוא יצא

• Pesachim 116b - בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר והגדת... בעבור זה עשה ה' לי בצאתי ממצרים – Is this possible? Is this real or a very distant כאילו?

• R' Yisroel Salanter - most difficult mitzvah of Pesach

• The balei mussar are not happy with avoiding the inner work of the heart and mind & relying on the Rambam's language of להראות 

• Pesachim 116b – Rava adds צריך שיאמר ואותנו הוציא משם – What is the meaning of this any more than the mishnah’s בעבור זה עשה ה' לי בצאתי? 

• The Aruch Hashulchan (473.22) explains that מי שרוצה להתעקש – one who wants to be stubbornly crooked may claim that the passuk of לי refers to those who actually left Egypt, but later generations are not included in this mitzvah, Rava shows from ואותנו – which speaks of Jews already in Eretz Yisrael – that it applies to all future דורותas well, to see themselves as יוצאי מצרים. Who would want to be an עיקש and why do we need to respond to his claims?

• Numerous questions we hope to answer:

• Why no שעשה ניסים?

• R’ Yeruchom famously told a talmid who had the opportunity to join the Chofetz Chaim for a seder, that a son belongs by his father for the seder. What is the specific importance of this mitzvah from Av to Ben? (by Talmud Torah a Ben is any talmid) 

• Why is the Rasha’s status specifically about the Hotzi atzmo min haklal?

• Why is this Kofer B’ikar? – it is not one of the 13 foundations of Emunah!

• Why is his consequence about his teeth?

• The name Hashem chose for Yetzias Mitzrayim was אה' אשר אה' – which Moshe did not want… 

• Why is the DAY celebrated as Shabbos Hagadol and why not the other four days that the Egyptians stood muted and unable to protest our taking of their idols?

• What is the basis to say Haggadah on Shabbos Hagadol?

• S.A. 430 - Shabbos Hagadol we customarily say Haggadah. The Gra did not. Many Haggados specifically note “עד כאן אומרים בשבת הגדול”. Is this just an allowance that no further is necessary or is it a limitation? 

•  Masseh Rav in Siddur HaGra seems to suggest he did not do this at all – and perhaps was against doing so as it quotes the drasha יכול מראש חודש

• [It is interesting to note the commentary’s understanding of the custom and the Gra’s reason not to. Since sometimes Pesach seder is a Friday night, and it’s forbidden to read an unfamiliar text on Shabbos by candlelight, if we would all have not seen the Haggadah since the previous year, we would not be able to read it by candlelight (unless two would read together and remind each other not to tilt the neiros). Therefore, we all accustom ourselves with the text beforehand so that the reading is familiar (like the hetter for roshei perakim). He only says that this concern based minhag was never instituted as a tzibur. Based on this there should be nothing wrong with doing so, but the fact that the Gra quotes the drasha of יכול seems to imply that it is wrong to do so.

• B’er Heitev stresses that the minhag to read it applies EVEN to Shabbos Erev Pesach.

• The Biur Halacha seems to minimize the Gra’s avoidance specifically to Shabbos Erev Pesach quoting יכול מבעוד יום.

• Perhaps we can explain the differing opinions based on different understandings of the mitzvah of Maggid. 

• We will show numerous examples of this approach. The Rambam understands Maggid as a mitzvah to remember and proclaim the special status and events of this day in history. The SA understands it to be a mitzvah to express and describe our own experience of yetziyas mitzrayim.

• The Rambam (7.1) clearly learns it from זכור את יום השבת – Pesach as well has זכור את היום הזה. ( והגדת is only used to show when to tell it over.) It just has more specific terms of how it is done as he continues to describe - 7.2 כיצד… 

• גר''ח – 3 conditions of this zachor more than the daily zachor; a) Q&A   b) Bad to Good  c) The 3 Reasons

• The Rambam (7.5) makes a point of saying ודברים האלו כולן הן הנקראין הגדה. There is no such qualification in SA.

• Based on this Rambam, our Haggadah’s limitation for Shabbos hagadol makes a lot of sense – by starting by Avodim Hayinu – skipping the questions, and by stopping before the 3 reasons, this is NOT saying the Haggadah according to the Rambam. And so, there is no issue reading it from Rosh Chodesh. It is not really Haggadah. But the Biur Halacha says the Gra would not read it on Shabbos Erev Pesach - perhaps for a different reason. If maggid is like the SA understands, as an expression of our story, then similar to the restraint we practice on erev pesach to ensure  לתיאבון and excitement needed for matzoh, (and some say wine and marror as well) so too, saying even the limited version on Shabbos Erev Pesach would ruin that excitement!

• Another example of this is the fact the Rambam does not make the son’s question any different than others. The official text of Mah Nishtanah is what should be said by the son if he is able and by anyone else if there is no son there is no real differentiation other than the fact that it is לכתחילה from the son if there is one. There also is no mention of a mitzvah to specifically encourage the kids with candy to stay up for the questions and the story. But in SA we find that any authentic curiosity is valid from the sons and they don’t have to ask the official text of Mah Nishtanah while others must use that text )in a child’s absence(. We also specifically have a mitzvah to distribute sweets to make sure the kids are up to ask and hear the answer. The Rambam holds this is an official proclamation – like kiddush – that must be done to whoever in a q & a style. The SA holds it is a mitzvah to naturally express the personal experience to your family – specifically to your kids as the source mitzva is not zachor, but והגדת לבנך.

• After finishing his description of maggid, the Rambam writes (7.6)  חייב להראות.. Unrelated to the Haggadah, this requires a show of royalty by reclining and the 4 cups of wine. (7.7) While the SA never state this chiyuv, our text in the mishnah and in the Haggadah reads לראות. Why is this not in SA? It seems that it is not its own separate chiyuv, rather it is inferred from how the Torah says to express the story - בעבור זה עשה ה' לי בצאתי- if we are to say לי and בצאתי – we must be feeling it as truthfully happening to us. It is not a separate mitzvah. 

• The Rambam notes (7.1) as part of the actual mitzvah  וכל המאריך - “Whoever lengthens”. This is because there is no shiur for this standalone mitzvah of proclaiming the specialness of the day. There is no such mention of this in the SA but our Haggadah’s text reads וכל המרבה – “Whoever increases”. R’S.Z.A. explains that this is a qualitative increase in the details and real drama of our experience. We may explain again that this is about expressing the drama with all its depth of our own experience.

• The SA, (481.2) at the end of the seder, says חייב אדם לעסוק... עד שתחטפנו שינה. The Rambam makes no mention of this. While this is certainly no longer the original mitzvah of maggid as it is well past the בשעה שיש מצה ומרור מונחים לפניך, it does relate to the fact that it is ליל שימורים (as mentioned right afterward in the Rema). The Ibn Ezra and the Chizkuni both explain (Shemos 12.42) that it is a night of wakefulness, expressing the amazing miracles that we experienced! 

• This explains why the Rambam has no limitation for the original zachor, but the SA says עד שתחטפנו שינה – If you can fall asleep, you are obviously not excitedly telling it as a living expression of the experience anyway.

• If we follow the text of the mishnah and the Haggaddah,, then it behooves us to understand what it means. If the chiyuv is inferred from the language, then it must resonate with truth for us to be truthfully expressing ourselves in that manner. How can we understand כאילו הוא יצא ממצרים?

• Some say our neshamos were there. Some say if Hashem would not have let us out then, we would still be there. Others say even if perhaps we would have escaped, we would have been forever משועבדים – indebted and not truly free. Others say that each year we actually are freed from the constraints and grips of tumah on this night. Others say we should feel as thankful and full of gratitude as if we ourselves left.

• Others say that a tzibur is timeless and so we can say about ourselves collectively, that we left mitrayim. However, this is all well for the language of אותנו as people speak collectively that we came to America from Europe etc. but this does not help the singular language of לי בצאתי.

• The Maharal says that we reached such a high level then, that it was not bound by time and so ליל הסדר remains equally the same in the present as in the past. The exodus is actually “live breaking news” as we speak!  Just like in another place in the world. 

• All of these are true and lofty -and can fit in the words of  כאילו הוא יצא ממצרים but at least to me personally, if we learn this halacha FROM the expression, it seems that should be a lot more down to earth so that we would actually express it as לי בצאתי in a practical, simply truthful manner.

• Yoma 69b – אנשי כנסת הגדולה earned their title because they restored the titles הגדול הגיבור והנורא back into Shmoneh Esray. How did our sages remove those titles if Moshe Rabeinu authored them and the earlier sages established them into our prayers? Because מתוך שיודעין בהקב''ה שאמיתי הוא, לפיכך לא כיזבו בו – They understood that Hashem is absolute truth so they would not lie to him. Saying praises and glorious titles to Hashem with Emunah that they are true, but without feeling and recognizing the reality of those titles, is UNTRUTHFUL. They could not say those titles without them coming to truly recognize those titles with their own perception.

• The Abudrahm, the Ritva, and many others say that we are required to really, truthfully, actually see ourselves as having experienced both the hardships of the slavery, and the exhilaration of the exodus. But how can this be understood?

• I would like to present a new understanding – for me – in the passuk (shemos 12.14) והיה היום הזה לכם לזכרון וחגתם אותו חג לה' לדורותיכם.... The simple understanding of this passuk is to instruct Klall Yirael to mark this date on their calendars in the future to be a day of remembrance of what took place years before and to celebrate it as a holiday with korbanos. However, the words הזה and לכם seem to be מיעוטים as we darshan so regarding החודש הזה לכם and בעשירי לחודש הזה to be specifically referring to the present generation in Mitzrayim. Yet it clearly is referring to לדורותיכם! This leads me to understand differently than I have always learned in the past. The passuk is informing THAT generation that THIS day will be such a memorable day of celebration, that it will remain etched in their conscious for all time.

• There is a concept called trauma in which the human conscious went through such an extreme horror that it is etched and programmed into their being and may sometimes be triggered to literally re experience the event. There is also a less familiar concept called euphoric imprinting, in which the person experienced such an extremely positive experience that it imprints their conscious with permanent effects on their character and development and instincts. This “peak experience” can be triggered to literally be re experienced as if it was happening in real time once again. (I was just shown a support for this understanding by R Shua Lehrer from a piece of R’ Shimon Schwabb (bereishis 2.3) explaining the word זכרון  not as a memory of past but as an act that is done for future effect.)

• This is the meaning of the passuk. We were there and we left mitzrayim. We, our personal individual selves, in a different body and different time period, experienced the trauma of slavery and the euphoria of yetziyas mitzrayim. REALLY. It has etched our souls and character permanently with unimaginable strength to pull through the impossible. It imprinted our minds with the ability to hope and sing and dance no matter what we have been through just moments before. And this post traumatic euphoric order can and should be triggered every Pesach evening at the seder. The smell of the horseradish, the sight of the mortar-looking charoses, the blood like red wine, mixed with the comfort of reclining in royalty, the duality of the Matzos we ate in slavery and then upon our rush out the door…. Once we understand the truth of this and how we are supposed to perceive it, these triggers can actually work to feel yetziyas mitzrayim once again, and to literally truthfully express our true real feelings – לי בהוצאתי.

• I believe that these external triggers on the night of Pesach will only have their proper effect of  כאילו הוא יצא ממצרים if we truly at least know and believe in this truth in the first place. Then there is place in the heart for the triggers to be effective.

• This can also explain the nature of the Rasha’s k’firah and the crucial importance of the son being at their father’s table for the seder. We don’t mean to say he is kofer in the ikrei Emunah. Rather he is in denial of his own ikkar - his root - that remains connected to all jews and most specifically his father! This is why the seder is so important to be in the presence of one’s father. It is only through the bond of the neshamos of a father and son that this experience of regression can properly be triggered.

• And so, the boy who does not feel that, because he does not believe in that עיקר  , that he is rooted together through his father to experience that regression, has excluded himself from his own roots. And his father tells him, without me, where would your teeth come from. [As we know (Rashi kiddushin 30b) the father invests the לבן - bones and teeth into his offspring. And when a man delays marriage, Hashem says תיפח עצמותיו – his bones are not serving their mission to give of themselves.]

• Based on this we can explain what Rava adds to this, with ואותנו. And the words of the Aruch Hashulchan have been guided by ruach HaKodesh. For one who is מתעקש to not believe in this one story of his own soul;s journey and true personal experience of yetzias mitzrayim, he will claim that the mitzvah of exhilarating excitement of לי  was only for that early generation who actually left Egypt. But we are not those people so it is not a personal celebration for you but an עבודה which is לכם and I have no part in it. This boy is at the seder but claims disconnection from his own true personal past experience. We first use shock therapy and say that if he were there with this perspective he would not have been redeemed – since the entire purpose of that redemption was specifically בעבור זה! – to create the memorable moment for which we can trigger by fulfilling the mitzvos of Matzoh & marror! If he would not participate in the future then the euphoric experience of the exodus would have no purpose for him!

• However, adds Rava, WE know and believe the truth – that he WAS part of the experience – by his attendance at the seder, it is because deep down the exodus DID imprint his soul for future effect. His attendance and engagement in the seder, as much as it seems disconnected, is really in itself a spark of his regression! So after the shocking slap in the face to awaken his heart, we must then factually correct ourselves and say ואותנו הוציא משם – it was all of us, you too. 

• This can be hinted in the passuk in Hazinu (32.4-6) הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ – This passuk refers to the fact that Hashem is perfectly just – as even צדיק ורע לו etc is due to the previous lifetime of the current Tzaddik. שִׁחֵת לוֹ לֹא בָּנָיו מוּםָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ – They have been corrupt with Him as if they are not His children, a generation of עקש – stubborn crookedness and deviation.

הַֽלְ־יְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא הוּא אָבִיךָ קָנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ To Hashem do you respond like this? A nation of ingratitude who forgets the past what has been done to them! He is your Father who nested you and founded your foundations! (It is interesting to note that Rashi explains the word עיקש from a reference about crooked teeth.)

• This passuk talks to the Rasha; The Aruch HaShulchan’s עיקש , who lacks Emunah and does not recognize the past of his own experience how he is founded upon his own roots in the past and does not feel gratitude for the wonders he experienced then. We tell this boy – לא את אבותינו בלבד אלא אף אותנו. 

• This perhaps is the message that Hashem was telling Moshe, that with the name אה' אשר אה' He will redeem us. The name that means Hashem is with us in the present צרה and geulah as well as in future ones. All blended together as one. 

• Perhaps this is why Shabbos HaGadol is about the DAY as it is not a commemoration of a date in history but  also part of the actual immersive experience of yetziayas mitzrayim – Shabbos has a whole different environment and feeling to it, as opposed to just a weekday with a date. (Similar to the need for leap years to ensure Pesach is in the spring season.) The full immersive experience of that Shabbos gets triggered once again when we experience the last preparatory Shabbos before Pesach.  

• This may explain why there is no שעשה ניסים לאבותינו בימים ההם – What a disgrace to the mitzvah to refer to it as a celebration of an ancient miracle in the history of our fathers! The Mitzvah is about US – REALLY!

• One last note, regarding saying the Haggadah next week… The concern of the language of the medrash NOT to say maggid until pesach & matzoh are in front of you – according to the Rambam, our limited Shabbos HaGadol text is not maggid. Regarding the concern based in the SA of losing our excitement for the mitzvah on Shabbos Erev Pesach, if you follow minhag HaGra it should not be said next week, but perhaps in can be said this week. If you generally don’t follow minhag HaGra, as much as we say that our seder is NOT about celebrating an ancient event in our history, we do embrace tremendously the traditions of our fathers and it should be said as the B’er Heitev writes. But we can resolve the issue of ruined excitement similar to the Matzoh Ashirah or cooked Matzoh balls that we may eat in the morning -   by saying it in a way that would NOT fulfill the mitzvah at night. Reading it to yourself, even in the presence of your family is certainly not expressing the story of your experience and is perfectly ok to read.

We noted numerous differences in the Rambam & Shulchan Aruch regarding the mitzvah of sippur…

Rambam

1. להראות חייב...– 7.6

2. כל המאריך – 7.1 & Haggadah text. “Whoever lengthens”

3. Part of initial description of mitzvah

4. No “shiur” until when – the longer the better.

5. -

6. Sons ask Mah Nishtanah

7. All ask Mah Nishtanah

8. No mention of candy - proclaim to anyone

9. 7.5 – הן הנקראין הגדה

10. No mention of Shabbos Hagadol

Shulchan Aruch / Rema

1. No mention of  חייב לראות 

2. No mention. But our Haggadah reads כל המרבה – “Whoever increases”

3. End of seder  681.2 

4. עד שתחטפנו שינה

5. ליל שימורים

6. 473.7 – Sons ask any questions

7. Son & wife don’t need to ask Mah Nishtanah

8. Mitzvah Candy - 472.16 MB - ikkar mitzvah 

9. No title for haggadah

10. 430 – Siman dedicated to Shabbos Hagadol 

Vayikra Shabbos HaGadol

 Vayikra shabbos hagadol

The last topic of the parsha are discussing the korban for someone who falsely swore to save or gain money and upon bringing the korban he is atoned לאשמה בה - for the guilt involved in the false oath. Tha Apta Rav says that these letters are an acronym for     לאל אשר שבת מכל המעשים בום השביעי The connection seems quite strange!

Besides for being consecutive commandments in the Aseres HaDibros, an oath and a full week are both called Shavuah. Both relate to a sense of absoluteness completion. Shabbos completes the week with a full break from all weekday affairs and an oath expresses a complete absolute truth that is unwavering.

When someone is so attached to his money that it leads him to verbally swear falsely there is no question that on shabbos as well he most certainly did not rest his words from his financial endeavors. So, one who is guilty of abusing his power of speech for his money, is guilty to Hashem who detached for all His creative actions done with 10 Ma'amaros. Hashem rested His speech on Shabbos, but this person certainly transgressed shabbos by being too attached to his weekday affairs and business. 

Perhaps we can say that Shabbos Hagadol is similar to "Sheves Gadol" - the payment a damager must make for permanent unemployment. Relative to the busyness of the week before Pesach, the tremendous "brakes" that must be applied to stop all work and preparations and even in thought, to feel that nothing must be taken care of and all is done, makes this Shabbos into Shabbos Hagadol - The Great Resting. 

VAYIKRA - DERECH ERETZ

 VAYIKRA

Toras Kohanim is quite lofty, speaking to the echelon of Jewish society about the holy laws of the mikdash, purity and korbanos. It is interesting to note that the first lesson in this sefer is about the small Aleph, and the humble Derech Eretz of Moshe, not entering without invitation. 

The Medrash relates that a Talmid Chacham who does not have derech eretz, נבלה טובה ממנו - the carcass of a dead animal is better than him. What an astounding comparison! 

One of striking halachos in this parsha of korbanos is מליקת העוף - the unique manner in which a bird was sacrificed in the mikdash. The Kohen would use his sharpened, lengthy thumb nail to cut into the back of the bird's neck severing its artery and trachea. In a similar vein and related to Pesach, in the parsha of  והיה כי יביאך  it describes the mitzvah of kedushas b'chorim and the firstborn donkey is redeemed with a lamb or its head gets axed off from the back of its neck. On this statement the 3rd son, the Tam asks like we are asking; מה זאת???

Perhaps we can answer that generally, an animal is regarded as a base physical entity that is blended with its higher purpose as it functions as a tool for human productivity. Properly slaughtering a kosher animal elevates it as its blended function now serves an even higher purpose.

But there are some cases of extremities - a bird is a bit detached from our world. It belongs somewhat to the world of Ruach, to the heavens. A chamor, as is well known is considered the most physical, material of all domestic animals and it represents Chomer - base physical matter. Both of these creatures do not get a normal "balanced" slaughtering but a "detachment" of their two extremes - their head from their body.

A Talmid Chacham that lacks derech eretz is more detached from this blended harmonious existence than a dead carcass that still functions with some purpose for its hide. 

The preparations for Pesach are a true opportunity to test this blend as we get involved with such base activities as cleaning and looking in the חורין וסידקין - dark dirty places for a higher purpose l'shem mitzvah.

BISHALACH - NO FREEBIES

 BISHALACH - NO FREEBIES

The Chidah writes that Klal Yisrael said מן הוא - מ'עשה נ'יסים הוא - not knowing if they could benefit from it being that it was supernatural. Moshe responded   

הוא הלחם - it is THE bread that you are familiar with - a consequence of Avraham's לחם that was offered to his "guests". Since the bnei Yisrael were cared for in the wilderness as a result of Avraham's hosting, it was a payment that was due to them and they could benefit from it. 

 

(The Chanukas HaTorah points out that Avraham didn't even actually end up serving the bread! As we know it became unfit when Sarah already saw her youthful "nature" return. But Avraham's thought was rewarded as if it was fulfilled, and the Manna had this quality as well, in which the thoughts of the one eating it would have practical implications in its taste and texture.)

 

The question arises though, that since when was it a problem to benefit from the miracles occurring to the Jews then? They had a myriad of miracles during the plagues of Mitzrayim, the clouds of glory, numerous miracles at Yam Suf, and most recently and similarly the miraculously sweet waters of Marah! Why now was there an issue with the manna?

 

There is an eye opening Mechilta that speaks about the waters of Marah. R' Eliezer says that the waters were originally perfectly palpable and only upon their arrival did it turn bitter. Why? כדי ליגען - Specifically to tire and weaken them! Another Tanna states that even the water that they had in their own flasks drained or turned bitter! The medrash relates that this was "payback" for taking fresh water in the split Yam Suf. 

 

We see from here that from the yam suf and on Hashem introduced a new manner of Hashgacha upon Klall Yisrael and the world at large. The Maharal writes of the difference between the 10 ma'amaros of creation and the transition to the 10 dibros at mattan Torah. The "soft spoken" approach was in use for thousands of years as part of Olam Chesssed Yiboneh, with no real merit to keep the world deserving of its existence. תולה ארץ על בלימה. But the goal was to get to mattan Torah when then there would be definite expectations from humanity. As dibbur is a form of speech that demands and leads to a response.

Similarly the Ruach Chaim writes that the 10 complaints of the Jews against Hashem in the wilderness are only from Krias Yam Suf and on, but the requests (see Rashi in quoting Avos D'R' Nosson about their requests before entering the sea.) and complaints until they entered the waters were all dismissed. This is because until then they were ביד רמה in a state of exultant confidence as they left Mitzrayim - and as a "spoiled" child there was no expectation of them being humbled and disciplined. But ויענך וירעיביך - at some point, which we are suggesting was as they actually crossed the sea - began a new period of עינוי, a humbling discipline of exercises to develop Klal Yisrael into a fully responsible nation living with tremendous expectations of them. 

 

"Paying" for their water was their first experience of accountability. 

According to the medrash that they had not learned Torah for three days, there was clear sign that as Jews, even water cannot be taken for granted. Torah is literally our spiritual AND PHYSICAL sustenance. As  the Mishnah says in Avos הכל נתון בעירבון - everything is given on credit. Every single thing we enjoy, and even our basic living conditions, must be "paid for" in full at some point in time. And as is well known from Yisrael Salanter, the world is an expensive hotel. Nothing is free and everything is expensive.

 

Perhaps these lines leave a bit of bitterness in our mouths, but that is what Marah was meant to convey. 

But there is a way around it. Klall Yisrael experienced the most awesome miracles at the time but instead of their response being full of love it seems to have remained on the level of וייראו העם את ה' - They FEARED Hashem. In a relationship of fear, all is "din" all the numbers must add up and there is no room for deviation. However, as the Rambam writes in Hilchos Teshuvah and many others as well, when one serves Hashem out of love there are many freebies indeed. Like a loyal employee who has his business lunch paid for by the firm, when someone is dedicated to serving Hashem באהבה , his Boss takes care of him pro bono. These are the promises we find in the Torah for material success, health and peace as they are all there to enhance the dedicated service of the loyal employee.

 

ראה אנכי נותן לפניכם היום....

ובחרת באהבה

BISHALACH THE SHIDDUCH UN - CRISIS

 

BISHALACH THE SHIDDUCH UN - CRISIS

Many discuss the connection between the splitting of the sea and shidduchim. Our sages mention that not only are זיווגים "difficult" as Krias Yam Suf, but also קשה מזונותיו של אדם כקריעת ים סוף . I would like to suggest a new angle. 

Hashem told Moshe, מה תצעק אלי - "Why are you crying out toward me?" דבר אל בני ישראל ויסעו! - "Speak to the Jews and they should travel!" Rashi explains that it was not a time for extended Tefilah, rather a short prayer would suffice and they should take action and go. But Rashi adds another explanation that I believe sheds light on the connection between all three "difficulties". 

Why are you crying out, עלי הדבר תלוי, ולא עליך! - This matter is upon me to take care of, not you!

Even prayer is not needed here! As Rashi points out in the following words, אין להם אלא ליסע! שאין הים עומד בפניהם. כדאי זכות אבותם, והאמונה...לקרוע את הים.  - "All they need to do is to go! For the sea does not stand before them. It suffices the merit of their Avos and their own Emunah to split the sea." 

Rashi is sharing an amazing lesson here. Sometimes miracles and great events are already set to happen with all the necessary components already in place. There is no need for extra effort - or even a lengthy (or perhaps ANY!) tefilah! It is already a done deal! Just make your move forward!

This is exactly the lesson we learn from the specific language of the passuk regarding parnassah  as well. The Gemara in Megillah 18a relates how Rabbah Bar Bar Chana learned the precise definition of a passuk from a caravan driver. השלך על ה' יהבך והוא יכלכלך - Cast upon Hashem your burden and he will provide for you. Rabbah was riding with his package still upon his back, when the driver told him what a neddless burden it was. The camel was carrying the weight of both its passenger and his luggage any way! What was the point of Rabbah also beaing its weight on his own back?! That is the meaning of יהבך"" - your own needless burden of worry anxiety and concern about parnassah. When Hashem is carrying that burden for you anyway. He decides what, how much, when and where your parnassah will come. All that is needed is for you to go through the actions so it should not be an evident miracle. מזונותיו של אדם קצובין לו מראש השנה - All is set by G-d already from the beginning of each year. Perhaps then was the time to worry, pray and increase your merits and segulos. But  throughout the year, it is already a done deal! And yet people worry, praying anxiously, looking incessantly - often to the detrimant of their learning or family time -  for better opportunities and "עצות" to help carry the burden with Hashem?

The only other matter that Chazal tell us is absolutely predestined and a done deal, is shidduchim. From before the babies are born their זיווג has been arranged and it is nearly impossible for that to change.  There is no need for anxiety or worry. No need for lengthy tearful prayers. Just go through the motions of simple hishtadlus. All is set and ready. Perhaps it is not the right time for one or the other to meet yet. Perhaps they are 10 years apart and one mate is still a child! But there is no reason to worry or fret. עלי הדבר תלוי ולא עליך. 

In all three of these matters, the "difficulty" is when people think it is THEIR effort that is needed to bring the results. It is "difficult" for Hashem to act when we take over the reins, and it is "difficult" for Hashem to see that needless pain and worry. 

Baruch Hashem there is no crisis.

BISHALACH AMALEK AND THE WAR OF TORAH

 

BISHALACH AMALEK AND THE WAR OF TORAH

Amalek attacked in רפידים and, as is well known, Chazal tell us that it was due to a weakening of the hands in divrei Torah. R' Nosson Tzvi Finkel zatzal stresses that specifically a strong level of engagement in necessary to avoid attacks from Amalek and the like. Only the מלחמתה של תורה can prevent Amalek. "Light learning" won't achieve success in this matter.

I was bothered though, by what we find in numerous instances of people who staved off the Angel of death with "לא פסק פומיה מגירסא"- by incessantly speaking words of Torah. This refers to a constatnt verbal recitation of Torah and although not limited to simple words, it certainly connotates a light level of mental engagement while the words of the Torah themselves provide protection from the מלאך המת.

 

I would like to suggest a possible answer. The Malach Hamaves represents absolute "din". When one's time is up, Hashem's Judgement demands its fulfilment of strict justice. Torah is complete Ahavah. One who is attached to Torah is enveloped in the loving embrace of Hashem and all is Chessed. So the Malach Hamaves cannot approach one who is in Chessed's embrace.

However, when a good person is destined to have trouble in his life, that comes from CHESSED! Hashem is either lovingly setting him up for more rewarding challenges or cleansing him from sins here to avoid real din and punishment in the afterlife. Or Hashem may be kindly sending him an awakening call to improve in some manner to correct or perfect himself.  While we don't enjoy these troubles, and perhaps they are not all on the level of yissurim shel ahavah, we can understand that any difficulty experienced by a tzaddik is truthfully coming not from "din" but either from complete Chessed and love or at least a blend of din and chessed to prod one on to greatness. These expressions of Hashem's kindness can't be avoided with "Toras chessed al lishono" - because chessed is actually what is calling for these troubles! In this case only a demanding, rigorous effort in Torah can fulfill the need for the person to be challenged or troubled to offer the atonement or opportunity Hashem wants for him that should have been through other problems. Additionally, perhaps the unique blend of joy and difficulty that are both present in  מלחמתה של תורה offer the most powerful combination of both Din & Chessed. A perfect מיזוג of the two to thwart any other unpleasant event that may have been coming to one's day.

I must add that this may have been the tremendous z'chus that was needed recently to bring about the very favorable meetings between Israel's prime minister and the President. Specifically the מלחמתה של תורה that has been raging just recently amongst the bnei Torah in Eretz Yisrael to avoid the draft with mesirus nefesh has perhaps been the catalyst of such wonderful negotiations for Eretz Yisrael.

 

VA'EIRAH - YET

 YET

At the end of the parsha after the ברד elicited a viduy from Pharoah along with him begging Moshe to pray for its end, Moshe tells Pharoah you have yet to fear Hashem. But then the parsha seems to rehash what took place during the makkah itself. והפשתה והשעורה נכתה....והחטה והכסמת לא נכו  - The flax and barley were smitten… The wheat and spelt were not… This seems very out of place describing more details of the makkah after it has already been discussed and especially after moving on to Pharaoh and Mosh's exchange!

The Malbim explains that these details were actually part of Moshe's response to Pharoah. He wasn't just souring the mood by telling everyone, "Hey, things could still get worse!" 

After Pharaoh confessed and beseeched Moshe to pray for him, Moshe made it clear that now is not the time for throwing up your hands in despair. Don't think all is over and there isn't any worse to worry about. Hashem's goal was not for Pharoah to break under pressure and release the Jews. The goal was for PHAROAH to reach a level of Yiras Hashem and send the Jews out of recognition and respect for The King of the world. Hashem WILL fulfil His goals. And so Moshe was telling Pharoah, Hashem purposefully set up Barad to destroy what it did, and to specifically leave over some greenery - for another level of fear inducing lessons to come. ידעתי כי טרם תיראון - I know that you are YET to fear Hashem. Now you are just giving into pressure and saying viduy and begging, but there are more lessons to come. 

We like to keep an optimistic view of things and it is especially helpful for encouragement. But sometimes we must also be aware - Hashem hash His goals for us. For our growth, teshuvah, improvement in many different ways. We need to keep in mind, things could get worse. Chas V'Shalom, if we don't nudge ourselves in that direction, Hashem's goals will get us there one way or another.

So if we know we are lacking in a middah, falling short of our potential, tripping into a sin that we could avoid, we need to be careful not to throw up our hands and accept that this is the situation. "This is just who I am". "I know I'm flawed but it won't change." "You can't teach an old dog…" Hashem will get us where He wants us to be. We have to get used to this wonderful word that Moshe used; YET. Keep the potential open. Nudge yourself in the right direction. We have YET to reach tremendous achievements in our growth and we hope to get there as soon as possible. We just aren't there YET.  

VA'EIRAH - PRIDE FRACTURES VIDUY

This week's parsha contains a strange 5 word Roshei Teivos that should spell out Hashem's four letter שם הויה in perfect sequence except for one letter which is repeated. 

When Pharaoh made his startling viduy after Barad, he said "י' הצדיק ואני ועמי הרשעים"  - an impressive confession indeed. It must have drawn out some powerfully good roots deep within Pharaoh to be expressed in the acronym of Hashem's name. But it didn't actually make the cut. Hashem's name is "interrupted" with an extra letter! Strangely enough, the letter actually, IS  part of Hashem's name and IS  actually in order! It's just extra!

I would like to suggest, that it was Pharaoh's own pride, his Ga'avah, that ruined his viduy and blocked Hashem's name from being properly expressed in the acronym. He could have just said ועמי, including himself in the guilt of his people, or he could have just humbly said ואני, taking all the guilt for himself. But by splitting himself from his people, it fractured his viduy and the resultant name of Hashem. Not only that, but now that he did split himself from his people, there may be another subtle meaning to his words. "י' הצדיק ואני - Hashem is righteous and myself as well! ועמי הרשעים - And my nation, -they- are wicked!

VA'EIRAH - HAKORAS HATOVAH

We are all familiar with message of Hakoras HaTovah gleaned from Moshe's avoidance of smiting the Nile with blood and frogs because the water had saved him as an infant. 

It is not so clear in what regard the water saved him. Some say it served as an "escape" for Moshe from the Egyptians seeking him.

Some say, his being in the water ended the decree against himself and all other male babies, as it was assumed that the savior of the Jews was already thrown in and drowned. 

I had always assumed that it was the water that kept him afloat from drowning. But recently I questioned this approach because if anything, the water THREATENS to drown, and only his "floatation device" kept him safe; The Teivah! 

The first Medrash Rabbah in Bishalach (towards its end) has a girsah that states that Moshe was grateful for the water "not harming" him! The עץ יוסף explains, that normally the river's current would have swept the teivah and caused it to capsize, but the river withheld its nature from doing so. 

This extends our perception of Hakoras HaTov to recognize and be grateful even for a שב ואל תעשה - a passive restraint from an expected harm! 

This is also clear from the fact that Lot was saved from Sedom in the merit of his favor to Avraham and Sarah when he did not disclose Sarah's true relationship with Avraham to the Egyptians. Lot was saved by angels because he withheld from ratting on his uncle!