שבת טעם החיים צו-שבת הגדול תש"ע
Shabbos: Ta’am HaChaim Tzav-Shabbos HaGadol 5770
Shabbos HaGadol and the mitzvah of Tzitzis
Introduction
גדילים תעשה לך על ארבע כנפות כסותך אשר תכסה בה, you shall take for yourselves twisted threads on the four corners of your garment with which you cover yourself (Devarim 22:!2)
Shabbos HaGadol, the Great Shabbos. Isn’t every Shabbos great? What is so special about this Shabbos that it earns its own title? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. There are a number of difficulties with this explanation. First, what was the significance of tying the sheep to the bed? Furthermore, how does the idea of tying the sheep to the bed correlate to the name Shabbos HaGadol?
The mitzvah of tzitzis is related to the exodus
The word gadol, besides the usual translation of greatness, is also associated with the word gedil. It is said (Devarim 21:12) gedilim taaseh lach al arba kanfos kesuscha asher tichaseh bah, you shall take for yourselves twisted threads on the four corners of your garment with which you cover yourself. In the parasha that discusses the mitzvah of placing strings on ones garments, the Torah uses the word tzitzis. Nonetheless, here in Devarim the Torah chose to use the word gedilim to describe these threads. Perhaps the different terminology alludes to the idea that the exodus from Egypt was a kindness from HaShem. The attribute of Gedulah, greatness, is associated with the attribute of chesed, kindness.
A Chasid is one who performs chesed with HaShem
The Jewish People informed the Egyptians that they would be slaughtering their god and the Egyptians were powerless to prevent this. HaShem instructed the Jewish People to tie the sheep to their beds, as the act of tying symbolized the idea that the Jewish People would be reconnecting with HaShem. The Zohar states that a chasid, normally translated as one who is pious, is one who performs chesed with his creator. Thus, by performing HaShem’s commandments and tying the sheep to the bed, the Jewish People were performing an act of chesed with HaShem. We can now better understand why the Torah uses the word gedilim regarding the mitzvah of tying threads to a four cornered garment. At the end of parsahas Shelach, after discussing the mitzvah of placing tzitzis on the four cornered garment, it is said (Bamidbar 15:) limaan tizkiru vaasisem es kol mitzvosai vihyisem kedoshim leiElokeichem ani HaShem Elokeichem asher hotzeisi eschem meieretz Mitzrayim lihyos lachem leElokim ani HaShem Elokeichem, so that you may remember and perform all My commandments and be holy to your G-d. I am HaShem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you; I am HaShem your G-d. The mitzvah of tzitzis is directly related to the exodus from Egypt. The Torah does not expound on the association between the mitzvah of tzitzis and the exodus. It would seem, however, that the association between the two is that the exodus was predicated on HaShem’s kindness to us. In a similar vein, the mitzvah of tzitzis reflects the idea that we connect ourselves to HaShem. Thus, the word gedil, which means thread, is associated with gedulah, the attribute of kindness that HaShem exhibits towards us.
The Egyptians were cut off from HaShem and the Jewish People were reconnected to HaShem
There is another connection between the mitzvah of tzitzis and the exodus from Egypt. Rashi writes that the word ticheiles, translated as turquoise wool, is derived from the word tichla, which means death. This refers to the death of the Egyptian first born. Perhaps the meaning of this cryptic association between tzitzis and the death of the firstborn is that the Egyptians were cut off from the connection to HaShem, whereas the Jewish People were now strengthened in their connection to HaShem.
The Shabbos connection
We have seen that the word gadol relates directly to the exodus from Egypt, as the exodus was brought about through HaShem’s kindness to us and through our kindness to HaShem by performing His commandment of tying the sheep to the bed. This idea of HaShem’s kindness towards us and our acts of kindness to Him is reflected in Shabbos. Throughout the week we may find ourselves disconnected from HaShem, as we face the struggles of earning a livelihood and we are confronted with various temptations that are obstacles in serving HaShem. Shabbos, however, is the Secret of Oneness and unity, and this is a time when we reconnect to HaShem and experience His kindness to us. Thus, this Shabbos is given the appropriate title of Shabbos HaGadol, which we can now translate as the Shabbos of HaShem’s Attribute of Kindness. HaShem should allow us to perform acts of kindness towards Him, and in turn He will demonstrate His kindness towards us and redeems us with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Take a broom
The Steipler Gaon, Rabbi Yisrael Yaakov Kanievsky, was a paradigm of holiness. The stories about his sanctity were well known throughout the Torah community. At seventeen, he had already survived the Russian army without compromising Shabbos or Kashrus.
The Steipler was not known for lengthy conversation. He had lost his hearing standing as a sentry on freezing Siberian nights during his tenure in the Czar's army. People would write questions to him or beseech him to pray on behalf of the sick or unfortunate. The Steipler would read the note, hardly lift his eyes from the large volume on his old table, and would start to pray. He would often condense his advice into one or two sentences, but it would be potent. People asked, and he gave answers. Within days miraculous salvation came. And so did the people. They stood in lines outside his modest home, and the very old man would find the time to see anyone who walked in with the problems of the world bearing down on his or her shoulder.
An aspiring young man, whose quest was to be as great a scholar as the Steipler himself, came with a problem. The young man felt that this particular predicament was impeding his spiritual growth and surely a man like Rabbi Kanievsky, who persevered in the face of life-threatening problems, could relate to his!
The young man had written the situation in detail for the Steipler to grasp its severity. "Every Friday," wrote the young man, "I come home from Yeshiva, and the scene in the house leads me to despair. The table is not set, the kitchen is hardly clean, and the children are not bathed! What should I do? How can I concentrate on my studies when I have such problems?" The aspiring scholar expected the Steipler to advise him how to deal with a wife that was not keeping to his standard.
The Steipler looked up from the paper and made a grave face. The young man smiled. The Steipler must have realized the severity of the situation. Then he spoke in his heavy Russian-accented Yiddish. "You really want to know what to do?" The young man nodded eagerly. The Steipler looked austere.
"TAKE A BROOM!" (www.Torah.org)
Rav Chaim Ozer visits Cracow
Rav Chaim Ozer Grodzinsky, zt”l once visited Cracow. When he arrived, Rav Chaim Ozer sought a tailor who could sew his suit which had torn on the way. He eventually found one, and requested that he fix his suit.
The tailor answered, “Forgive me, Kavod HaRav, but I have not yet lit the Chanukah candles. If you wish, you can wait until I light, and after a half an hour, I’ll sew your suit.”
While Rav Chaim Ozer waited, he noticed how this simple tailor prepared himself for the mitzvah. He removed his weekday clothing, and donned Shabbos clothing. He washed his hands and joyously prepared to light the candles.
Rav Chaim Ozer was astounded by the temimus of this man and he said, “Now I understand how the city Cracow produces such Gedolei Torah and giants of spirits, if this is what the simple tailors are like!” (Chaim SheYesh Bahem)
The Chasam Sofer's Final Minutes
"Ashrei Ish Sheba L'Kan V'Talmudo B'Yado" (Pesachim 50a). In the final days of his life, the Chasam Sofer reviewed all the Torah he learned in order to come to Shamayim with his Torah intact. In the last few hours of his life he realized that three Chiddushim of his were no longer clear in his mind. He quickly called for his close talmid, Rav Menachem Katz, who lived not too far from Pressburg, where the Chasam Sofer lay deathly ill.
Rav Menachem reviewed with him these chiddushim and then the Chasam Sofer's face lit up content that he would return his neshama to Shamayim with all the Torah still with it. As soon as they finished reviewing, the Chasam Sofer screamed to Rav Menachem Katz, who was a Kohen, "Run out I am dying!" As soon as Rav Katz ran out, he heard the Chasam Sofer say Shema Yisroel as his Holy Neshama departed to the heavens.
Rav Katz later said about his Rebbi that he had such a good heart, that he held back the departure of his Neshama until he was sure that Rav Katz was safely outside without violating the Mitzvos of the Kohen.
Last Second Arrangements On The Train To Auschwitz
It happened in a small village in Hungary – the familiar heartrending scene of the Holocaust as Jews were herded into trains, packed in tightly like animals. The non-Jews gathered around the train station, happily entertaining themselves by watching the Jews’ distress. They lacked all compassion for the Jews’ suffering, and as the trains began to move, they actually began clapping.
A few Jews stood by as well, those who had not yet been decreed to be sent to the death camps, and who had come to part from their relatives. As the train slowly began its grim journey, one Jew stuck his head out of the window and called to one of his friends, “Yaakov, I forgot to feed the chickens. Do me a favor; go to my house and feed them. Remember – it’s tzaar baal hachayim.” (Min Hameitzar) (www.Revach.net)
Shabbos: Ta’am HaChaim Tzav-Shabbos HaGadol 5770
Have a wonderful and delightful Shabbos and a Chag Kosher Vismaeach
Prepared by Rabbi Binyomin Adler.
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Showing posts with label Pesach. Show all posts
Showing posts with label Pesach. Show all posts
Thursday, March 25, 2010
Thursday, April 16, 2009
Shevii Shel Pesach
Shevii Shel Pesach 5769
Tonight is Shevii Shel Pesach. What is the significance of Shevii Shel Pesach? In a simple sense, Shevii Shel Pesach is the day that the Jewish People crossed the Yam Suf and Hashem drowned the Egyptians. The Jewish People sang Shirah, praise to HaShem, and that song became a part of our daily prayer service. Yet, considering that Shevii Shel Pesach is viewed somewhat as a separate holiday from Pesach, we must understand its deeper significance.
Rabbeinu Bachye (Devarim 16:8) writes that Shevii Shel Pesach is referred to in the Torah as Atzeres because the Jewish People gather on the festivals to the synagogues. Additionally, Shevii Shel Pesach is referred to as yesod, foundation. What does Rabbeinu Bachye mean that Shevii Shel Pesach is the foundation? It would seem that the first days are the foundation and the last days of Pesach would be the pinnacle of the foundation. Why is Shevii Shel Pesach referred to as the foundation?
Perhaps the answer to this question is that the Sfas Emes (Pesach 5641) writes that Pesach is essentially comprised of two components. The first aspect of Pesach is the redemption from Egypt, and the second aspect of Pesach is the deliverance of the Jewish People at the Yam Suf. The Sfas Emes writes that the first aspect of redemption corresponds to Yaakov and the second aspect of redemption refers to Yosef. It is well known that Yosef represents the attribute of yesod, which means safeguarding sanctity. The Sfas Emes writes that at the Yam Suf the Jewish People rectified the sanctity of Bris Milah, circumcision. In truth, the Jewish People were sustained in Egypt in the merit of Yosef, who resisted the temptations of the wife of Potiphar.
Thus, it was fitting that the culmination of the redemption was in the merit of Yosef, as the Medrash (Medrash Tehillim §114) states that the Sea saw the bier of Yosef and split. Yosef resisted the overtures of his mistress, and in his merit the Sea resisted its natural instinct and split before the Jewish People. With this explanation we can better understand our approach to Shevii Shel Pesach. The Zohar states that all sevens are holy and cherished, and it follows that the Seventh Day of Pesach is also holy and cherished. The holiness and the endearment of this day is that it reflects the attribute of Yosef, who was the forerunner of safeguarding the holiness of the Jew.
As we ourselves soon take leave of the festival, we should bear in mind that the holiness of Pesach allows us to remain spiritually strong throughout the year. We now understand why Shevii Shel Pesach is the yesod, as Shevii Shel Pesach is truly the foundation of all our future spiritual achievements. Hashem should allow us to delight in the last days of Pesach and emerge strong in our resolve to ascend to great spiritual heights and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Prepared by Rabbi Binyomin Adler
Tonight is Shevii Shel Pesach. What is the significance of Shevii Shel Pesach? In a simple sense, Shevii Shel Pesach is the day that the Jewish People crossed the Yam Suf and Hashem drowned the Egyptians. The Jewish People sang Shirah, praise to HaShem, and that song became a part of our daily prayer service. Yet, considering that Shevii Shel Pesach is viewed somewhat as a separate holiday from Pesach, we must understand its deeper significance.
Rabbeinu Bachye (Devarim 16:8) writes that Shevii Shel Pesach is referred to in the Torah as Atzeres because the Jewish People gather on the festivals to the synagogues. Additionally, Shevii Shel Pesach is referred to as yesod, foundation. What does Rabbeinu Bachye mean that Shevii Shel Pesach is the foundation? It would seem that the first days are the foundation and the last days of Pesach would be the pinnacle of the foundation. Why is Shevii Shel Pesach referred to as the foundation?
Perhaps the answer to this question is that the Sfas Emes (Pesach 5641) writes that Pesach is essentially comprised of two components. The first aspect of Pesach is the redemption from Egypt, and the second aspect of Pesach is the deliverance of the Jewish People at the Yam Suf. The Sfas Emes writes that the first aspect of redemption corresponds to Yaakov and the second aspect of redemption refers to Yosef. It is well known that Yosef represents the attribute of yesod, which means safeguarding sanctity. The Sfas Emes writes that at the Yam Suf the Jewish People rectified the sanctity of Bris Milah, circumcision. In truth, the Jewish People were sustained in Egypt in the merit of Yosef, who resisted the temptations of the wife of Potiphar.
Thus, it was fitting that the culmination of the redemption was in the merit of Yosef, as the Medrash (Medrash Tehillim §114) states that the Sea saw the bier of Yosef and split. Yosef resisted the overtures of his mistress, and in his merit the Sea resisted its natural instinct and split before the Jewish People. With this explanation we can better understand our approach to Shevii Shel Pesach. The Zohar states that all sevens are holy and cherished, and it follows that the Seventh Day of Pesach is also holy and cherished. The holiness and the endearment of this day is that it reflects the attribute of Yosef, who was the forerunner of safeguarding the holiness of the Jew.
As we ourselves soon take leave of the festival, we should bear in mind that the holiness of Pesach allows us to remain spiritually strong throughout the year. We now understand why Shevii Shel Pesach is the yesod, as Shevii Shel Pesach is truly the foundation of all our future spiritual achievements. Hashem should allow us to delight in the last days of Pesach and emerge strong in our resolve to ascend to great spiritual heights and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Prepared by Rabbi Binyomin Adler
Wednesday, April 8, 2009
Pesach 5769
Hagadah Shel Pesach 5769
Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
Rabbi Binyomin Adler
Sponsored in loving memory of Menachem Mendel bas Moshe Pinchas and in loving memory of Mera bas Ellah ob”m
Wishing all the readers a Chag Kosher Visameach
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
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Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
Rabbi Binyomin Adler
Sponsored in loving memory of Menachem Mendel bas Moshe Pinchas and in loving memory of Mera bas Ellah ob”m
Wishing all the readers a Chag Kosher Visameach
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, April 2, 2009
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
שבת טעם החיים פרשת צו-שבת הגדול תשס"ט
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, April 17, 2008
Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768
Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768
Shabbos in the Parashah
In this week’s 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. 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
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Ana melch malchei hamelachim tzavei limalochecho malachei hashareis misharsei elyon, please, O king, Who reigns over kings, instruct Your angels, the ministering angels. One must wonder why we beseech HaShem to engage the ministering angels with the onset of Shabbos. Would we not prefer that HaShem Himself bless us at all times, and particularly on this holy day that He has bestowed upon His beloved nation? The concept of praying to angels and acknowledging their presence in our lives is one of great debate, but we will suffice with an explanation related to Pesach. It is said regarding the night prior the Exodus when HaShem slew the Egyptian firstborns (Shemos 12:23) viavar HaShem lingof es Mitzrayim viraah es hadam al hamshkof vial shtei hamezuzos upasach HaShem al hapesach vilo yitein hamashchis lavo el bateichem lingof, HaShem will pass through to smite Egypt, and He will see the blood that is on the lintel and the two doorposts; and HaShem will pass over the entrance and He will not permit the destroyer to enter your homes to smite. This verse is astounding. Hashem Himself, in all His glory, is going out in
Shabbos in Tefillah
Viain zulasecho malkeinu lichayei haolam haba, and there will be nothing except for You, our King, in the life of the World to Come. The Gemara (Brachos 57b) states that Shabbos is a semblance of the World to Come. In the World to Come there will be nothing except HaShem, so it follows that we should approach Shabbos as a day when we are with HaShem alone, and we bask in His Presence.
Shabbos Story
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 Yitzchak’s 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, “I’m hungry after reading the Hagadah. What difference does it make if I eat bread or matzah? I’m sure Rabbi Levi Yitzchak wouldn’t mind. The father jumped up from the table and grabbed his son. “Oh, wouldn’t he? Let’s 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 don’t 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.” “Don’t you know that on Pesach Jews don’t eat bread?” Rabbi Levi Yitzchak continued. “Well, Rabbi,” the boy answered, “to be totally honest, I don’t really believe in all this. What difference could it possibly make if I eat bread or matzah?”
The entire room was silent. Only the boy’s 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. “He’s ready to admit what he did and he’s 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, “There’ll be no sandwiches at the Seder table - unless you make them with matzah.”
[This story was related by Rabbi Label Lam, reprinted with permission from Torah.org] 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 Mid-West 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 didn’t 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
Shabbos in Navi
In this chapter the Navi records how after Gideon died, the Jewish People once again went astray after the idols. When Shabbos departs, it is easy for one to become lax in his pursuit of becoming close to HaShem. We must praise HaShem that He grants us His precious gift of Shabbos every week, so that we can constantly bond with HaShem and His Holy Shabbos.
Shabbos in Agadah
Pesach is referred to in the Torah as Shabbos. Both Pesach and Shabbos are times when we unite with our families to serve HaShem. Shabbos is referred to by the Zohar as the Secret of Unity, and the Maharal writes that that the theme of Pesach is unity.
Shabbos in Halacha
There are instances where if one lifts a pot, he can no longer return the pot to its original position, i.e. the pot was left on an uncovered flame. In such situations one would be allowed to scoop food from the pot without lifting it from the flame. However, one should be careful not to stir the food when inserting the spoon. The same rule will apply to a pot that si too heavy to be lifted. [This ruling applies only to cooked food. If the food is not completely cooked, then it is absolutely forbidden to remove food from the pot in any manner, as this will cause the remaining contents of the pot to cook quicker.
Shabbos in Numbers and Words
The Torah refers to Pesach as a chok, a statute (Shemos 13:9). It is noteworthy that the word chok in mispar katan, digit sum, equals 9 (ches is 8, and kuf is 100, which is 1, and 8+1=9). Pesach is referred to in the Torah as Shabbos (Vayikra 23:15) and the word Shabbos in mispar katan also equals 9 (shin is 300, which is 3, bais is 2, and saf is 400, which is 4, and 3+2+4=9).
Insights into the Hagadah
It is said (Shemos 17:16) vayomer ki yad al keis kah milchama laHaShem baAmalek midor dor, and he said, “For the hand is on the throne of G-d: Hashem maintains a war against Amalek, from generation to generation.” The Medrash (Tanchumah Ki Seitzei 11) states that HaShem said that His Name and His Throne will not be complete until the eradication of Amalek occurs. It is fascinating to note that the Gemara (Taanis 29a) states that mishenichnas Adar marbim bisimcha, when the month of Adar begins, we increase our joy. Rashi writes regarding this: yimey nissim hayu liYisroel Purim uPesach, days of miracles for the Jewish People, Purim and Pesach. The simple explanation of Rashi’s commentary is that we begin our joy in Adar with the festival of Purim and that joy continues into the Month of Nissan with the celebration of Pesach. Perhaps we can suggest an alternative interpretation to the words of Rashi based on the above-mentioned Medrash. We commence the Hagadah shel Pesach with Kadesh urchatz, and we enumerate the fifteen steps that will be performed throughout the Seder. The Medrash (See Gemara Megillah 15a and Rashi Ibid s.v. Yom Tov Rishon shel Pesach; Esther Rabbah 8:7, Magen Avraham Orach Chaim 490) states that Haman was hung on the first days of Pesach. The Medrash mentioned previously states that HaShem’s Name and Throne will not be complete until the nation of Amalek is obliterated. Although it would appear that this will not occur until the time of the ultimate Redemption, the month of Nissan and the festival of Pesach certainly qualify as a propitious time for our redemption. This idea is based on the Gemara (Rosh Hashanah 11a) that states: biNissan nigalu biNissan asidin ligaeil, in the month of Nissan we were redeemed and in the month of the Nissan we will be redeemed in the future. Thus, according to Rashi, the redemption commenced with the hanging of Haman, which we celebrate on Purim in Adar, and the joy continues into Nissan as the actual hanging of Haman occurred on Pesach. Haman was a direct descendant of Amalek, so it is fitting that we commence the Seder with the fifteen steps. The Name of HaShem, kah, is in gematria, numerical value, 15. When we celebrate Pesach and Haman’s downfall, we are striving to perfect HaShem’s Name and Throne by adding 15 to HaShem’s Name of kah. It is further noteworthy that the Mishna (Avos 6:6) states that kingship is acquired with thirty attributes. Thus, the Name kah and the fifteen steps of the Pesach Seder combine to the number 30, a sign that in the month of Nissan we will merit the ultimate redemption and the fulfillment of the verse that states (Ovadiah 1:21) Vialu moshiim bihar Tziyon lishpot es har Esav vihaysah LaHaShem hamelucha, and saviors will ascend Mount Zion to judge the mountain of Esav, and the kingdom will be HaShem’s.
The first and second nights of Pesach are referred to as the Seder nights. It is noteworthy that the word Seder in mispar katan equals 12 (samach is 60, which is 6, dalet is 4, and reish is 200, which is 2, and 6+4+2=12). This can allude to the idea that there were twelve loaves on the Shulchan, the table in the Bais HaMikdash, and at the Seder it is like we are reenacting the service of the Bais HaMikdash. The number 12 also alludes to the idea that Pesach occurs in the month of Nissan, which is the first of the twelve months of the year.
We recite in the Hadagah the words mitchilah ovdei avodah zara hayu avoseinu, in the beginning our fathers were worshippers of idols. The words “our fathers” can either refer to Terach, father of Avraham, or Avraham himself, as the Medrash (Bereishis Rabbah 39:8) states that Avraham also served idols in his early years. It is noteworthy that the word mitchilah is an acrostic for Terach (taf) mechilah, Terach gained atonement for his sins, as the Medrash (Tanchumah Shemos 18) states that although Terach worshipped idols throughout his lifetime, he repented prior to his death.
Vihi sheamdah laavoseinu, and it is this that has stood by our forefathers and us. There are various interpretations as to what the word vihi¸ and this, refers to. Perhaps we can suggest that the word vihi in gematria equals 22, and there are twenty-two letters in the Hebrew alphabet. The Medrash (Bamidbar Rabbah 13:19) states that the Jewish People were worthy of redemption from
It is said (Shemos 15:9) amar oyev erdof asig achaleik shalal timlaeimo nafshi arik charbi torisheimo yadi, the enemy declared, “I will pursue, I will overtake, I will divide plunder; I will satisfy my lust with them. I will unsheathe my sword, my hand will impoverish them.” It is written that the word shalal is an abbreviation for the words shemam, lishonam, and levusham, their names, their language and their clothing. This alludes to the Medrash mentioned above that states that the Jewish People merited redemption from
Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768
Is sponsored by Dr. Mark Schare in loving memory of his father, Mordechai Ben Menachem Mannes ob”m, niftar 12 Nissan.
And is also sponsored lizeicher nishmas Rav Ezriel Yehuda ben Rav Moshe ZY"A,
niftar 16 Nissan
I will be giving a class in Navi Shabbos afternoon
at Congregation Dovid Ben Nuchim-Aish Kodesh
14800 West Lincoln, in
Have a wonderful and delightful Shabbos and a Chag Kosher V’sameach
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
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