Celebrating Become A Servant

Rav Yerucham Levovitz (Daas Chachma U'mussar maamer 41,43) elaborates that the avodah of Pesach, of the seder night, is to accept upon one's self the avdus of Hashem.  The point of leaving Egypt was not to just leave Egypt, but is to become the avadim of Hashem. (He says this is part of the obligation of hakaras hatov that one owes to one that does them a favor to to do that person's bidding and the obligation of hakaras hatov to Hashem obligates us to become His avadim.)  

This is what the Midrash Tehillim (Ch, 113) says באותה הלילה שנגאלנו ויצאנו מעבדות לחירות שהיינו עבדים לפרעה וגאלתנו ונעשינו עבדים לך שנאמר הללוקה הללו עבדי ה.  The Midrash says further on that when Pharaoh told Moshe to leave already he said,  אמור הרי אתם בני חורין הרי אתם ברשותכם הרי אתם עבדים של הקב"ה. התחיל פרעה צווח ואומר לשעבר הייתם עבדי אבל עכשיו הרי אתם בני חורין הרי אתם ברשותכם והרי אתם עבדיו של הקב"ה צריכים אתם להלל לו שאתם עבדיו שנאמר הללויה הללו עבדי ה', Pharaoh had to declare not only are you free but you are not the servants of Hashem, built into the very act of freeing Klal Yisrael is the acceptance of the avdus of Hashem.  The Maharal (Gur Aryeh Bo 12:6) explains the two mitzvot of milah and dam pesach represent the badge of being an eved Hashem (milah) and an act of avdus (pesach) for that is what is necessary for going free; accepting the service of Hashem.  

The Midrash says צריכים אתם להלל לו, the acceptance of the avdus of Hashem is an impetus to sing hallel.  Normally, one who is an eved is not rejoicing but to become an eved Hashem is the greatest merit for a person.  

The Seder Experience

The Targum Onkles on the words ויגד (such as in Vayechi 48:2 וַיַּגֵּד לְיַעֲקֹב) is וְחַוִּי which means to demonstrate.  The Shem MiShmuel says in the name of his father, the Avnei Nezar that the mitzvah of והגדת לבנך is to demonstrate, illustrate and experience the story of yitzias mitzaraim, not to merely recount the events.  In other words, the mitzvah is to experience the Exodus, not to merely say the words.  

We say in the Haggadah, וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים כֻּלָּנוּ נְבוֹנִים כֻּלָּנוּ זְקֵנִים כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרָיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח, And even were we all wise, all intelligent, all aged and all knowledgeable in the Torah, still the command would be upon us to tell of the coming out of Egypt; and the more one tells of the coming out of Egypt, the more admirable it is.  Why is there an obligation to recount the story of the Exodus even for people who are advanced Torah scholars that already know all the details?  Because the mitzvah is not merely about relaying facts, ideas and words, the mitzvah is to relive the events of the Exodus in a palpable manner and that can only be accomplished on the night of the Seder.  

This idea is hinted to in the Haggadah using the word לספר which literally means to say the story. The previous Lubavitcher Rebbe, Rebbe Yosef Yitzchak says the word לספר also means a shining sapphire for the point of the Seder night is to make the events of yitzias mityzraim so clear they illuminate a person's heart.  The avodah of the night is to make the story come alive.  That is what the Haggadah continues כָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח, the praise of adding to the Haggadah is not about adding more words, כָל הַמַּרְבֶּה לְסַפֵּר, the more the experience is clear, the more it is felt and illuminates a person, that is the a praiseworthy activity.  The Seder night is not just a night to recount, to say stories, it is a night of reliving, experiencing and bringing to life yitzias mitzraim and all of its lessons.

Holiday Of Speaking

Moshe Rabbenu says to Hashem in the beginning of Vaerah, הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה ואני ערל שפתים.  Why is Moshe saying he can't talk due to his speech impediment if he already said in Parshat Shemos לא איש דברים אנכי גם מתמול גם משלשם גם מאז דברך אל עבדך כי כבד פה וכבד לשון אנכי and Hashem responded,ועתה לך ואנכי אהיה עם פיך והוריתיך אשר תדבר  ויאמר ה אליו מי שם פה לאדם או מי ישום אלם או חרש או פקח או עור הלא אנכי ה, Hashem already responded that he Moshe's lack of proper speech would not be an issue?  Furthermore, why did Moshe say in Shemos כבד פה וכבד לשון and here he says ערל שפתים?  And what is the ק"ו if Klal Yisrael won't listen, for sure Pharaoh won't, he doesn't have the קוצר רוח? 

The Zohar Vaerah (25b) asks the question of what is Moshe asking about now and answers (translated into Hebrew) אלא סוד הוא; משה - קול, והדיבור, שהוא המלה שלו, היה בגלות, והיה הוא סתום מלפרש דברים. ובשל כך אמר "ואיך ישמע אלי פרעה" - 'בעוד שהמילה שלי נמצאת בגלות, שהרי אין לי מילה, הרי אני קול בלי מילה, שהיא בגלות'. ועל כן שיתף הקב"ה את אהרן איתו.  The dibbur was in galus in Egypt and therefore Moshe could not speak.  How does the Zohar answer the question, it was the same golus as before and Hashem already told Moshe that he would not have a problem?  And how does adding Aharon help if the dibbur is in golus? 

One of the reasons Chazal give for the golus in Egypt is that Abraham Avenu said בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה (Nedarim 32a.)  Avraham misspoke and that led to the golus.  The golus in Egypt started due to the chain of events of the lashan harah spoken by the brothers about Yosef.  Again, a misuse of speech.  And Moshe feels the golus in justified after he experiences the lashon harah of Dasan and Aviram where he sees speech is misappropriated.  The Sfas Emes (5632) says that is what the Haggadah means אנוס על פי הדיבור.  How was it אנוס, Yaakov wanted to go see Yosef?  He cites the above Zohar and reads Yaakov was forced to fix up dibbur (a reference to Yosef, in his words ופי הדיבור הוא יוסף והמש"י, presumably because Yosef is yesod and the ברית הלשון והמעור מכוונים זה לזה.)  The golus had to happen to fix the miscues in speech.  The golus was into Egypt, the land controlled by פרעה which is the letters פה רע, a bad mouth.  He was the epitome of bad speech. 

The Midrash says וּבַיּוֹם שֶׁיָּרְדוּ לְמִצְרַיִם, בּוֹ בַּיּוֹם עָלוּ, וּבוֹ בַּיּוֹם יָצָא יוֹסֵף מִבֵּית הָאֲסוּרִין, לְכָךְ הַלַּיְלָה הַזֶּה שִׂמְחָה לְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: לֵיל שִׁמֻּרִים הוּא לַה.  The same day of the start of the golus is the say of redemption.  Hence, on the day of going into golus because of speech, is the day of the tikkun where we have a mitzvah to speak about the miracles.  Hence Klal Yisrael leaves passing פי החירות, the mouth of freedom, now their mouths were opened.  בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם בֵּית יַעֲקֹב מֵעַם לֹעֵז, when we left Egypt we were redeemed from the nation of strange tongue, out mouths became opened.  אנכי ה אלקיך הַ֖מַּֽעַלְךָ מֵאֶ֣רֶץ מִצְרָ֑יִם הַרְחֶב־פִּ֜֗יךָ וַֽאֲמַלְאֵֽהוּ, since you left Egypt your mouth is now open to receive divrei Torah (see Berachos 50a.)  The Sefer Yetzirah says about the month of Nissan המליך אות ה' בשיחה כו.  Nissan is the month of speech (the ה is connected with תורה שבעל פה, as Rav Tzaddok (Rosh Chodesh Nissan 1) elaborates about.)  

Rav Tzaddok notes that the berachot were received by Yaakov on Pesach.  The beracha of הקול קול יעקב, the power of the voice of Yaakov was established on Pesach.  The ammunition of Klal Yisrael to stand through the golus is the power of speech which becomes established on Pesach.  

When Hashem directs Moshe to speak it is not to speak empty words.  The words of Moshe have an effect on the world.  In order for that effect to be actualized there has to be a recipient.  If the words fall on deaf ears they don't have any effect.  The Be'ar Moshe explains the קל וחומר of Moshe.  The sense of speech and hearing go hand and hand.  One learns to talk by listening to others.  He reads מקוצר רוח, the רוח as a reference to the רוח ממלא of a person, the power of speech was removed from Klal Yisrael and hence they did not have the power to listen to the message of Moshe Rabbenu.  (The Midrash attributes the lack of Klal Yisrael listening to their sins, in other words it is not the work in a physical sense that made their ears dull to the message but they were so lost in the golus they could not envision Hashem taking them out, they were incapable of absorbing words of freedom.)  The Sfas Emes (previous piece) continues, כמ"ש במ"א פי' זוה"ק הנ"ל שדיבור שהוא הכרת מלכותו ית' בכל הדברים. זה הי' נסתר בגלות. וע"י גאולת מצרים נודע גבורתו ית.  The word for thing and speech in lashon hakodesh is דבר for all things are composed of the words of Hashem which is their life force (as explained in the Tanya Shaar Hayichud Ve'emunah,) and  Klal Yisrael lost their ability to see the Divine in everything.  They lost the understanding of dibbur and required the 10 maakot to bring it back.

The ק"ו of Moshe is Bnei Yisrael who are closer to Hashem are so lost in the golus that they can't hear the message of freedom, for sure פרעה, the פה רע himself, will not be able to absorb anything I am telling to him.  This is what the Moshe is asking Hashem.  Beforehand, my speech was כבד, it was difficult, but there was somewhere for the words to 'land' because Klal Yisrael may have absorbed the message.  However, now, after Pharaoh said תכבד העבודה and removed the day of rest of Shabbas, that little bit of spiritual respite in which the ears of Klal Yisrael may be slightly opened, now I am totally ערל שפתיים, I am closed entirely, there is no room for words to be able to have an effect.  The golus of the dibbur has totally removed my capabilities to say anything.  Hashem says that I will provide with Aharon.  Since Aharon is a man of the people, the אוהב שלום ורודף שלום, he is able to provide the people with a message of Hashem that will uplift them (based upon Rav Tzaddok Vaerah 6,7.)      

The Evan Era (14:4) says והנה המצורע והבית המנוגע וטמא מת קרובים, והנה גם הם כדמות פסח מצרים.  The taharah process of the metzorah with the  עץ ארז ושני תולעת ואזוב parallels the blood put with the עץ ערז on the doorpost and the bird is akin to the korban pesach.  The tahara of the metzorah resembles what Klal Yisrael did at makkas bechorot.  Why?  Because the sin of the metzorah is for misusing his/her speech.  They go into a mini golus like the golus of mitzraim to fix the problem and they need a mini yitzias mitzraim in order to rehabilitate their power of speech.

Growing Into A Gadol

Letter from the Lubavitcher Rebbe: מענין חג הפסח שחגונו זה עתה וגם בקשר עם ימי האביב המ[מ]שמשים כעת ברוב הדר, הנה חג הפסח סימנו בכתוב שצריך להיות בחודש האביב. בטבע, עם הופעת האביב, הנה כחות הטבע שהיו בהעלם במשך ימי החורף, עד שלעין הרואה נדמה שנפסקה החיות יצירה צמיחה וגידול, הנה לפתע פתאום בחודש האביב מתגלה לעין כל שלא הי' זה אלא משך זמן של קיבוץ כחות למען יופיעו אח"כ אילנות מלבלבים ושדות עטופים ירק, כמרז"ל היוצא בימי ניסן ורואה אילנות שמוציאים פרח צריך לברך כו'.

ומוסר השכל בזה לכולנו, שאם יש בחיינו איזה תקופה שאפשר לטעות בה שאינה תקופה של יצירה צמיחה וגידול, קרוב לודאי שאין זה אלא טעות בידינו, וההפסק ישמש לתוספות כח, וכלשון המשל להוצאת פרח ולגמול פירות.

ויש למצוא רמז זה בענין דפסח, שאחרי התקופה המרה של גלות מצרים גלות הגוף וגלות הנשמה גם יחד, עד ששר מצרים טען מה נשתנו אלו מאלו כו', הנה במשך זמן מועט נתגלה בהם הזיכוך שפעל גלות מצרים, ובחמשים יום נתעלו ממ"ט שערי טומאה לקבלת התורה מפי הקב"ה בכבודו ובעצמו.

The last piece of Sfas Emes on Shabbat Hagadol says שבת הגדול על שם מצוה ראשונה שנצטוו בנ"י וכמו בפרט כשנעשה בר מצוה נקרא גדול.  The Abudarham says this idea in the name of the Machzor Vitri, ומוסיף שם טעם אחר שלכך נקרא שבת הגדול שהוא שבת ראשון שנכנסו למצות.  The month of Nissan is the month chosen for geulah for it is the month of growth.  Before Nisan Klal Yisrael was in a state of קטנות in a mentally, spiritually and physiologically.  Nissan was the apropos month to show that they could rise up out of this lowly state.  This transformation into a state of gadlus started with the mitzvot given on Shabbat Hagadol.  The obligation of mitzvot is what allowed the solus, hearts and minds of Klal Yisrael to expand and become gedolim, to be their own people apart from Egypt.

4 Cups, 4 Negaim, 4 Stages of Golus

One of the opinions in the Midrash (Berashis Rabbah 88:5) is that the takkanah of the 4 cups of Pesach corresponds to the 4 different גליות Klal Yisrael goes through, רַבִּי לֵוִי אָמַר כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת.  What is the connection between the 4 מַלְכֻיּוֹת and the 4 cups?  The Midrash Tazria (15:9) (cited last year on the blog) says the 4 types of negaim (שאת ספחת בהרת נגע צרעת) correspond to the 4  מלכיות.  What is the connection between these these two ideas?  

As mentioned many times before (2022, 2019) a nega itself is not a negative force but is a tremendous source of spirituality which contaminates a person who does not have the capability to withstand such bursts of spiritual energy.  However, ultimately the point of the nega is to allow a person to realize their faults and to fix themselves to be a proper receptacle to hold the spiritual bolts and when one does that they actually become elevated as an account of going through the whole process of the tumah and taharah that goes along with a nega.  Th message the Midrash is trying to teach us is that the journey, the golus through the 4 מַלְכֻיּוֹת is the same way.  Although it is a difficult process, the point of the journey is to be able to accomplish, to reach greater heights than what could not have been reached without the hard journey.  The Gemarah Pesachim (87b) says לא גלו ישראל אלא שיתוספו עליהם גרים.  With this we can understand the Gemarah Kiddushin (70b) קשים גרים לישראל כספחת.  Since the hardships of golus are all for the sake of the ger, he is like the ספחת, the tzaaras that once has to suffer through in order to be able to access greater kedusha, so too Klal Yisrael has to suffer in order to bring the ger to kedusha (see Sfas Emes Yisro 5652.)  

That is the comparison of the 4 kingdoms to the 4 cups.  On the night of Pesach we remind ourselves of the slavery and rejoice in the redemption.  We appreciate the journey is a means of obtaining greater spiritual heights.  Chazal sought to remind us the same is true through our journey through golus.  The golus provides us with ability to e ready to receive geulah.  The Maharal (Gevuot Hashem Ch. 60) adds that is specifically the act of drinking that corresponds to the 4 kingdoms.  Drinking is not the main part of the meal but is there to help the food go down; it is there to accompany he food.  So too the various goliout are only in order to help the main course, Klal Yisrael to navigate their way to be come readied for redemption.

4 Stages Of Golus, 4 Minim, 4 Walls

The Bechai Emor cites a Midrash ועוד דרשו בד' מינין הללו שהם רמז לד' מלכיות, והוא שאמרו בזכות ד' מינין שבלולב אני מצילכם מד' מלכיות.  The Shem MiShmuel (Hoshana Rabbah 5788) explains how the 4 stages of golus correspond to the three big sins + lashon harah and the four species counteract them.  The aravah who's shape is similar to lips counteracts lashon harah which corresponds to the golus of Edom.  This lines up with the writings of the Shem MiShmuel of Tzaria (discussed 2019) that the four stages of golus correspond to the nefesh, guf, sechal and tzuras ha'adam each one of which corresponds and becomes  contaminated with one of the three big sins + lashon harah.  The sin of lashon harah matches up with the tzuras ha'adam which is the connecting tissue of the various dimensions of man.  The corresponding  negative power is that of Edom.  The second Beis Hamikdash was destroyed because of sinas chinam which the Chofetz Chaim explains was due to lashon harah.  That leads to the golus of Edom and as we see it is the longest golus indicating this is the harshest sin.  That is why it is Hoshana Rabbah, the day of the hoshana which comes to atone for the sin of lashon harah which has the longest avodah. The Sfas Emes (5647 Hoshana Rabbah) notes as well that sinas chinam is an aravah which has no טעם וריח which is counterbalanced by the ערבה which has no טעם וריח.  In may be possible to suggest as well that the 4 walls of the sukkah (even though 4 actual walls are not required, the sukkah is viewed as enclosed on all sides (see Briskor Rav on Sukkah daf 7),) are also to serve as a means of protection against these 4 sins.  On Sukkot we wrap ourselves inside the protective walls to ensure we remain close to Hashem even as we travel through the 4 stages of golus.

Above And Below

Why was Moshe the one to serve in the Mikdash for the first 7 days (Rashi 8:28) and only afterward did Aharon take over?  Why for the first 7 days was the Mishkan taken down every day but only after the 8th day did it last?  

The Mishkan is an other worldly building meant to bring the presence of the Shechina down into this world.  It does not fit into the natural barriers of the world.  The first 7 days of the inauguration where to adjust the Mishkan to this world.  That is why it was 7 days, the complete cycle of a week of nature.  That is why the Mishkan needed to be taken down every day for it did not fit within the order of nature.  It took the power of Moshe Rabbenu, who was always connected to the higher realms to be able to connect the Mishkan to the world.  Only after the first 7 days did the Mishkan now become incorporated into the nature of the world (not that the Mishkan became lower, but that nature was elevated to be able to contain a Mishkan.)  Now, on day 8, the day that is above teva, meaning not that teva was broken but rather teva was expanded and elevated, can the avodah be given over to Aharon to do to the avodah on a daily basis.  Moshe has to serve the first 7 days because at that point the Mishkan can not fit in the world without the avodah of Moshe, who is simultaneously connected to this world and above.  Then the super natural Mishkan can become incorporated into the world (based upon Shem MiShmuel 5671, see also Sfas Emes 5639, Imrei Emes Shemini Atzeret 5761.)  

That is why on Yom Kippur the sprinkling is 1 +7, the above teva, 8th sprinkle gets incorporated into the teva.  The אחת למעלה unites with the שבע למטה.  The teva expands to include that which is beyond it.

וירד מעשת החטאת והעלה והשלמים.  The Apter Rav says this hints to the idea that even the great leaders who are busy atoning for people and raising the worlds to higher levels have to at times go down from their lofty thoughts in order to connect to people.  But this going down leads to greater heights.  The above teva becomes etched into the teva.   

החדש הזה לכם.  Nissan is the time of great miracles, it is a time ripe for above nature revelations.  However, even great miracles have to become incorporated into the boundaries of time.  We incorporate the miracles to fit into nature by elevating our nature.

Fishy Lessons

A note on the simanim of the fish, the סנפיר וקשקשת.  The Gemarah (Chullin 68b) says כל שיש לו קשקשת יש לו סנפיר ...ליכתוב רחמנא קשקשת ולא ליכתוב סנפיר א"ר אבהו וכן תנא דבי ר' ישמעאל (ישעיהו מב, כא) יגדיל תורה ויאדיר.  The Ritva Niddah (51b) says that the Torah wrote the סנפיר to tell us this is also the cause of the tahara.  Rav Kook echoes this idea in letter 103, וא"כ אם הי' כתוב קשקשת הייתי אומר שכח הטהרה מונח בקשקשת לבד, ובסנפיר לא משכח טהרה, כתב רחמנא סנפיר להודיענו הידיעה המופשטת שכח הטהרה מונח בשניהם, וממילא ידענו שאין הסימנים ענינים הסכמיים, אלא שבהם מונחת הטהרה,.  In other words, להגדיל תורה is to tell us the depths of the Torah.  

The lesson of the סנפיר וקשקשת is expounded on in derush in various forms but the basic gist is that the קשקשת the scales is the bdrock protection of the individual and the סנפיר represents a person moving forward, being מחדש, the two have to go hand in hand.  One can move forward only rooted in the mesorah of the accepted traditions, or in other words one can strive to advance but it must be rooted in proper middot of love and fear of G-d.  

The Netziv (11:9) במים בימים וגו׳ – האי במים מיותר. ואין לומר ללמדנו אפי׳ נשר כשהוציאו כשר דזה מקרא מפורש להלן י״ב כפרש״י. אלא בא ללמדנו דוקא כשנוטלו האדם במים. לאפוקי יצא מעצמו על הארץ מיקרי שרץ הארץ כדאי׳ במכות ד״ז האי ביניתא דבי כרבי מלקינן עליה משום שרץ השורץ על הארץ וכפי׳ ר״ת שם. As the Netziv notes himself, this idea is rooted in Raabenu Tam Makkot (16b) ר"ת ביניתא כמו דג קטן הנמצא במחרישה וקמ"ל דאע"ג דנמצא במים היה מותר לפי שיש לו קשקשים, אפ"ה לוקה אע"ג דאי הוי במים טהור.  It comes out according to this ruling that a fish with kosher simanim if it sometimes flops around on land, it is prohibited if taken from the land for at that time it has the law of a sheretz.  See more about this here and discussion here.  

Follow The Straight Path

Rashi at the beginning of Chukas says that the parah adumah is a kapparah for the sin of the agel.  Why is parah adumah a kapparah for the sin of the agel?  Why is the the derash of זאת התורה אדם כי ימות באהל, אין דברי תורה מתקיימין אלא במי שממית עצמו עליה stuck in the middle of the parsha of tumas meis?  

עשה האלקים אֶת⁠־הָאָדָ֖ם יָשָׁ֑ר וְהֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים.  Mankind was made straight and it is sin that makes man crooked.  The sin of Adam was in calculating that it was better to eat the עץ הדעת.  It was following man's twisted logic.  Since man ruins himself the consequence is death.  It is only with death that he can reach his tikkun.  The same thing happened again at Mattan Torah.  At Sinai פסקה זוהמא (Shabbat 146a,) the sin of Adam was repaired.  But again man made a calculation and was wrong and the sin of the agel brought death back (see Avodah Zarah 5a.)  

At what point was the זוהמא removed?  The Abudarham cites an interpretation on the Haggadah that it happened when Klal Yisrael came to Sinai and that's what the Haggadah means אלו קרבנו לפני הר סיני ולא נתן לנו את התורה דיינו because at that point the זוהמא ended.  What triggered the end of the זוהמא was the plain straight emunah that Klal Yisrael had.  The נעשה ונשמע brought back to the level of הָאָדָ֖ם יָשָׁ֑ר, following in the straight path without calculations.  That is why the kapparah for the agel is through following the חוק of parah, for following through without question.  

The Rambam at the end of Shmettih V'yoval says ולא שבט לוי בלבד אלא כל איש ואיש מכל באי העולם אשר נדבה רוחו אותו והבינו מדעו להבדל לעמוד לפני י"י לשרתו ולעובדו לדעה את י"י והלך ישר כמו שעשהו האלקים ופרק מעל צוארו עול החשבונות הרבים אשר בקשו בני האדם הרי זה נתקדש קדש קדשים.  The return to the level of הָאָדָ֖ם יָשָׁ֑ר and removal of the הֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים it accomplished through the learning of Torah.  It is by removing one's own ego, one's one thoughts and striving to understand the Torah of Hashem, to attach one's self to the straight path, that is accomplished through learning and is the antidote to the original decree of death on mankind.  By fulfilling death in learning, one is able to fix the law of death by killing one's self in learning (based upon a shmuz by R' Elefant.)

Renewal In Light Of The Past

The parsha opens זאת תורת העולה but it talks about the terumas hadeshen not the avodah of the olah itself? 

The Or HaChayim says על דרך רמז this parsha alludes to the survival of Klal Yisrael through the golus.  כל הלילה עד הבקר refers to the dark days of the golus.  זאת תורת העולה, what is the way to rise above the challenges, what is the way to keep on going up?  The terumas hadeshen.  The terumas hadeshen is the culminating avodah of the day.  Rav Hirsch explains the terumas hadeshen represents the culmination of a previous day's work, a completed era, gives birth to a new day of avodah ,a fresh start.  ושמו אצל המזבח, that fresh start doesn't ignore the past but builds off the past.  It looks to the past to inspire a better future. 

Why do we read Parah only before Pesach if every holiday has an obligation of korbanot that one should be tahor to offer?  The parsha of Parah is not just a message of purifying one's self from tumah that disqualifies one from offering the korban, it is a message to purify and cleanse from sins.  That is why the haftorah contains the message of purity from sins, וזרקתי עליכם מעם טהורים.  The burning of the parah represents burning the past, leaving behind the old ways and receiving the purifying waters to start afresh.  That is why it is specifically before Pesach, the spring time, time of renewal when things come out of their hibernation that this message of parah is given.    

The Rambam Parah (3:4) says  וְכֵן הָיוּ מַצְנִיעִין מֵאֵפֶר כָּל פָּרָה וּפָרָה שֶׁשּׂוֹרְפִין בַּחֵיל. וְתֵשַׁע פָּרוֹת אֲדֻמּוֹת נַעֲשׂוּ מִשֶּׁנִּצְטַוּוּ בְּמִצְוָה זוֹ עַד שֶׁחָרַב הַבַּיִת בַּשְּׁנִיָּה. רִאשׁוֹנָה עָשָׂה משֶׁה רַבֵּנוּ. שְׁנִיָּה עָשָׂה עֶזְרָא. וְשֶׁבַע מֵעֶזְרָא עַד חֻרְבַּן הַבַּיִת. וְהָעֲשִׂירִית יַעֲשֶׂה הַמֶּלֶךְ הַמָּשִׁיחַ מְהֵרָה יִגָּלֶה אָמֵן כֵּן יְהִי רָצוֹן.  With every parah there is a new beginning but it builds upon the past.  When one goes through the taharah of the parah, the ashes are not thrown away but are kept as building blocks for the future.

Unity Amongst Division

The Sfas Emes Mekatz (5639) last piece ואמינא לפי רמז המפרשים טבח והכן הוא חנוכה. אף אנו נאמר וישכרו הוא מרומז על פורים. כי חנוכה ופורים הם נסים האחרונים סמוכין לסוף תיקון הכולל שיהי' נגמר במהרה בימינו בעת ביאת הגואל. ופנימיות אלה הדברים יובנו למשכיל בכוונת חייב לבסומי בפוריא עד דלא ידע כו'.  What does this mean?  

Rabbenu Bechai (38:25) about why Haman gave shekalim to be able to kill Klal Yisrael או נאמר כי מפני שידע המן חטא שבטי ישראל במכירת יוסף בעשרים כסף שהם חמשת שקלים ועונש החטא ההוא לא נפקד עליהם עדיין ע"כ חשב מחשבה לקנות כל ישראל לתת בשביל כל אחד מששים רבוא חמשת שקלים, כי חשב שיצליח בזה ויעלה בידו לגודל חטאם, וכענין שאמרו במדרש (בראשית לז) וישבו לאכל לחם אמר להם הקב"ה אתם מכרתם את אחיכם מתוך משתה חייכם שבניכם נמכרים בשושן מתוך משתה שנאמר (אסתר ג) והמלך והמן ישבו לשתות.

The sin of the mechira of Yosef was ripping apart the family of Yaakov.  Haman's attack on Klal Yisrael was ישנו עם אחד מפוזר ומפורד בין העמים, they are a divided nation and therefore there is a chance to kill them.  There was a repeat of the sin of Yosef and that allowed for the attack of Haman to take root.  

What is the connection between shekalim and the mechira of Yosef?  My father explained the sin of the mechira was ripping apart the family of Yaakov and the tikkun is the shekalim which unites everyone together.  How does the shekalim of Klal Yisrael counterbalance the shekalim of Haman?  Because the shekalim come together to form the korbanot tzibbur.  Although Haman could mathematically counteract the shekalim of every individual, he had no match for the concept of a tzibbur, a gathering of individuals that become a single unit greater than the sum of every individual. 

The tikkun in the story of Purim starts with  לך כנוס את כל היהודים, by gathering everyone together, not just as a collection of one body but as a tzibbur.  As the Maharal says, this was a hint to that everyone should come together in the synagogue to pray.  As Rabbi Hartman notes, it is only with regard to tefillah that there is a concept of a tefillah bitzibbur, the tzibbur as a unit defines the act of the mitzvah itself.  There needed to be a showing of tzibbur, of a body of Klal Yisrael to counter Haman's claim of עם אחד מפוזר, this was a demonstration of עם אחד, yes, מפוזר ומפורד, not or as Rav Kook puts it, despite the fact that Klal Yisrael appears to be מפוזר ומפורד, at the root they still are עם אחד.  

Maybe this is a drop of what the Sfas Emes means.  It was when the shevatim and Yosef united, even though the brothers didn't realize it at the time, they felt the tzibbur of Klal Yisrael had been corrected and they permitted themselves to drink to bring out the pnimous feelings of tzibbur that they felt, despite the fact that the brothers did not understand it yet.  Hence, the end of the time of nissim, the end of that tekufah before Mashiach contains a hint to the fix of the sin of Yosef which is the root of sins בין אדם לחבירו that we are still paying for (see Meshech Chachma Acherei Mos,) and hence Chazal enacted a mitzvah of drinking to remove the boundaries of מפוזר ומפורד and bring out the עם אחד (based upon Orah Visamcha of Rav Shmuel Yaakov Bornstein.)  

The Rambam says at the end of his short summary of all the mitzvot before the Mishne Torah that Chazal enacted the Megillah to be read in order to demonstrate that tefillah works, אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, "ומי גוי גדול, אשר לו אלוהים קרובים אליו.  The Rambam evokes the possuk of ומי גוי גדול וגו.  The Briskor Rav explains that G-d also listens to the prayers of gentiles, what the possuk is describing is the uniqueness of Klal Yisrael that they have a concept of tefillah bitzibbur, only Klal Yisrael has the concept of a tzibbur.  This is very מדיוק in light of everything explained here for the entire bittul of the nes is in the merit of being a tzibbur, of being a singular unit, of coming together for a teffilah bitzibbur.  

The Forgotten Souls

The Chida cites the Rokeach that when Moshe Rabbenu saw the ווין used for hanging he got worried and lost his strength and that caused him to forget the 1,755 shekakim used to make the ווי העמודים in the Mishkan.  When he saw it was the sons of Hamal killed he was appeased.  This is hinted to by the 11 times it says the letter ו at the beginning of the sons of Haman's names.  What is the connection between the ווי העמודים  and the hanging of Haman's sons?  Why is it hinted to by 11 times vov?  

Moshe Rabbenu forgot the 1,775 sheklaim because these shekalim came from souls that were outside the boundary of the main body of the 600,000 Jews.  These shekalim represent the straggling Jew barely hanging on to the body of Klal Yisrael.  Moshe Rabbenu didn't see how they could remain connected, they were the "forgotten souls."  The Megaleh Amukot says that Moshe Rabbenu was reminded by R.Akiva that these shekalim were used for the hooks.  R. Akiva hinted to by the Megelah Amukot in the small א in the beginning of Vakiyra, א' זעיר"א, בגימטריא ר' עקיב'. נשתיירו אתוון מן ויקרא (א א) ויקר, שדרשו רז"ל (ע"ז דף ה'.) על פסוק (תהלים קלט יז) ולי מה יקרו רעיך אל, שהוא רבי עקיבה, is the one to darshen even every kotz, every little aspect of the Sefer Torah, even the "extras" that are not found in the body of the 600,000 letters, demonstrates that even these Jews have a place in the Mishkan.  עקיבא is עקב א, he finds even in the souls that are the עקב, the bottom, they also are connected to the א, אלופו של עולם.  These souls were also attached, they were part of the ווי העמודים, they were attached with the ו החיבור.  

Rashi says that Amalek attacked כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ – חֲסֵרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן.  Those that were straying at the back of the camp where the one's that Amalek was able to attack.  It is those that are lagging behind, those that don't make it into the main body of the Mishkan, those that are barely hanging on where Amalek comes to attack.  The Ramchal (cited in Otzrot Ramchal) notes that Amalek is associated with forgetting.  Moshe Rabbenu forgot these souls, he thought they would be overtaken by the powers of Amalek, they would be lost to the outside world.   The number 11 is associated with the negative side according to the Kabbalah.  כי יד על כס קה, the last letters of name of Hashem, the vav and hey which combine to equal 11 which Amalek is able to seize onto, that is the missing part of name of Hashem.   

There were 11 יריעות עזים on the outside of the Mishkan to convert even the negative power of those that are only on the outside to good.  Esau, optimized by Amalek, is represented by the hairy goats (see בראשית רבה, סה,טו.)  The goat skin were added to the outside of the Mishkan to bring even the souls that are susceptible to the attack of Esau to kedusha.  The man chosen for this job was אהליאב (according to Arizal,) from shevet Dan.  The shevet of Dan was the מאסף לכל המחנת as Rashi (Bamidbar 10:25) explains שהיה שבטו של דן מרובה באוכלוסין היה נוסע באחרונה וכל מי שהיה מאבד דבר היה מחזירו.  This means that it is shevet Dan that is in charge of bringing up all the stragglers, all those that were going to fall by the wayside.  That is why it is Oholiav ,a descendent of Dan who is charge of putting up the goat skins, he brings the souls that are suspect to be attacked by Amalek and makes sure they still hang onto kedusha.  That is why shevet Dan is the one who is the greatest misnagid to Amalek (Likutay Moharah 56:5.) 

The Rokeach notes there are 54 letters in the names of the sons of Haman and 54 times Haman is mentioned in the Megilliah.  54 is דן, it is the power of Dan that defeats Amalek.  It is through the ווי עמודים, the connection that even the "outside souls" have that is the downfall of Amalek.  This is the message that R. Akiva conveyed to Moshe Rabbenu, that even these souls have a takkanah, and that is hinted to in the downfall of Amalek, the root of the forgetting, of these souls forgetting their way, and showed their place in the Mishkan (based upon Emunas Etecha Pekuday, Beis Yishay siman 35, article)   

Family Obligation

The Rambam (1:1) rules that a free eved is obligated in Megillah.  The inference is that an eved who is enslaved is not obligated.  The question posed by the Lechme Mishna is why is an eved not obligated is he is obligated in everything a woman is obligated in and a woman is obligated in Megillah?  

The Megillah (9:28) says וְהַיָּמִ֣ים הָ֠אֵ֠לֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים בְּכׇל־דּ֣וֹר וָד֗וֹר מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר.  The obligation is formulated as an obligation on groups of families, communities and cities.  The minimal group is that of a family.  In other words, the obligation of Megillah is structured not as an obligation on the individual but as an obligation on the family.  With this idea Rav Genack (Beis Yitzchak #33) explains the Rambam holds since an eved is not part of a Jewish family, he is not obligated in the Megillah.  

The Magen Avraham (698:5) cites a Midrash that a woman should not read the Megillah for herself.  Why not?  Rav Genack cites Rav Solevetchik explained the Midrash is of the opinion that woman are not obligated to read on their own but that it is an obligation on the husband to read for their wife.  In other words, it is like the chiuv of simcha of Yom Tov which is an obligation on the husband to make his wife happy.  Therefore, the Midrash holds that a woman can't read for herself.  This is מדיוק in the words of the Yerushlami cited in Haghos Memoni (beginning of Laws of Megillah) which says the amoraim read the megillah for their families.  It says they read for them, it does not say that their is an independent obligation upon them.  It is a family obligation, not an independent obligation of the woman and children. 

The Yerushlami also evokes the din of אף הן היו באותו הנס so it is not clear to me how this would jive with saying the peshat in the Yerushalmi is because of a chiuv mishpacha?  

On the above possuk in the Megillah Rashi comments מִשְׁפָּחָה וּמִשְׁפָּחָה. מִתְאַסְּפִין יַחַד וְאוֹכְלִים וְשׁוֹתִים יָחַד. וְכַךְ קִבְּלוּ עֲלֵיהֶם שֶׁיְּמֵי הַפּוּרִים לֹא יַעַבְרוּ.  Rav Zevin in Moadim L'halacha points out that this Rashi says that past of the din of seudat Purim is to eat it together with the family, to eat together.  The Divrei Yatziv also cites additional sources for din to eat the seudah together with others.  Why the emphasis of family for the holiday of Purim?  

What is the connection between the points in Rashi that מִתְאַסְּפִין יַחַד וְאוֹכְלִים וְשׁוֹתִים יָחַד and כַךְ קִבְּלוּ עֲלֵיהֶם שֶׁיְּמֵי הַפּוּרִים לֹא יַעַבְרו?  The Rebbe explains Rashi is bothered that the end of the possuk says וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם.  What guarantees that Purim will last?  Rashi answers by gathering together ,by enjoying a feast together with the family that will ensure that Purim will last.  The Rebbe points out that when Klal Yisrael is counted in Bamidbar, it is first to be counted as part of a family and then as part of a shevet.  The continuity of Klal Yisrael is assured by being part of a family, part of a band together to stand up to opposing forces.  The holidays of pisumay nisa, Chanukah and Purim are defined by נא איש וביתו and משפחה משפחה because that is what guarantees the perpetuity of Klal Yisrael and hence of the nissim of Klal Yisrael.

Breaking Through

 וְלֹא⁠־יָכֹ֣ל מֹשֶׁ֗ה לָבוֹא֙ אֶל⁠־אֹ֣הֶל מוֹעֵ֔ד כִּֽי⁠־שָׁכַ֥ן עָלָ֖יו הֶעָנָ֑ן וּכְב֣וֹד י״י֔ מָלֵ֖א אֶת⁠־הַמִּשְׁכָּֽן.  Moshe could not enter due to the presence of the cloud and the kavod of Hashem present.  Why specifically at this time after the completion of the Mishkan, the place of the ultimate connection between Hashem and Klal Yisrael is there a barrier, are the doors shut?  

Rebbe Nachman says on the possuk (Shemos 20:18) וַיַּעֲמד הָעָם מֵרָחֹק וּמשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹקִים that when wants to rise up to a greater level of service in Hashem, there are road barriers that stand in the way.  One who is afraid, the עם, feels distant due to the impasse but משה, one with דעת, recognizes that it is in the barrier where one finds Hashem.  It is only by fighting through the hardship that one can achieve a greater closeness to Hashem.  That is what Rashi (Shemos 24:18) means that at Mattan Torah a path was made for Moshe to enter though the smoke.  Once one puts in effort to go through the difficulty, it parts and one finds Hashem there.  This may be why specifically at this great pinnacle ,the completion of the Mikdash, again there has to be a barrier to demonstrate to tap into the power of the Mikdash you must go through this final barrier.   In order to grow you must go through barriers.

Mikrah Megillah And Other Mitzvot Of Purim

The Rambam says in the beginning of the Laws of Megillah that there is one mitzvah מדברי סופרים. And the Rambam titles the Laws as the Laws of Megillah.  What about the other mitzvot of the day?  

The Even Ezra (9:30) indicates that the holiday of Purim is enacted because the people accepted the holiday upon themselves.  This acceptance lasts as the Ramban (Mishpat Hacherem) says that a tzibbur can take upon themselves an acceptance and it is binding upon the future generations as a neder and one of his examples of this idea is Purim.

The Rambam is of the opinion like the Even Ezra that the mitzvot of the holiday are due to the acceptance of Klal Yisrael but mikra megillah is a mitzvah enacted by Chazal.  The proof to this can already be seen from Megillah (2a) where the Gemarah understands that the reading of the Megillah is a takkanah.  That is why the Rambam stresses the mitzvah is that of megillah.  He calls the laws the Laws of Megillah because that was the takkanah of Chazal, כתבוני לדורות (Megillah 7a,) the takkanah that became incorporated as a mitzvah of Chazal is that of mikrah megillah.  The other mitzvot of the day are kept because of the kabbalah of Klal Yisrael (the yesod is in Moadanay Moshe, Rav Avraham Shapira and kuntras את אשר חחלו לעשות uses this yesod to explain many things.)

Mishkan, Melachot, Shabbat

The Baal HaTurim at the beginning of the parsha says לעשות – אותיות ל׳ תשע וחסר וי״ו לומר ל״ט מלאכות נעשה אותם בו׳ ימים ולא בשבת וכן אשר ברא אלהים לעשות הכתוב בויכולו תמצא עשיות ובריאות ומלאכות והויות והוצאות והבדלות כולם ל״ט לומר ל״ט מלאכות הן חוץ לתולדותיהם וכן תמצא מויקהל עד לא תבערו וגו׳ ביום השבת ל״ט תיבות חוץ ממלת השבת.  Chazal derive the 39 melachot from the words לעשות אותם.  Why are the 39 melachot derived from the parsha of Shabbat here and not from the earlier parshiot?  Why are the melachot prohibited the same as the 39 activities done in the Mishkan?  

The Tikkunay Zohar (#48) says the 29 melachot of Shabbat correspond to 39 curses that were given after the sin of Adam.  The Sifsay Chayim (Moadim volume 3 on Shabbat and Mikdash ) explains that before the sin, Adam didn't need to do anything to perfect the impurities in the world, only after the sin the impurities were brought into the world and Adam has to perfect it by working the world.  The melachot of Shabbat correspond to the work that must be done to remove the impurities that exist in the world.  On Shabbat, we are able to access a bit of the level of Adam before the sin and hence we abstain from the melachot which are used post sin.  

The Be'ar Moshe says that we can understand that is why the 39 melachot are mentioned only here.  Before the sin of the agel, there was a chance to correct the sin of Adam and then there would be no need for the 39 melachot ever.  Only after the sin of the agel that was such a possibility lost and now the 39 melachot become necessary during the week do they become prohibited on Shabbat when we taste a level of Adam pre sin.  

Why is Shabbat here called שבת שבתון?  The pessukim flow as אלה הדברים, these are the 39 forbidden melachot now that you need to fix the world.  Therefore, you shall work six days, if you work on those days it order to perfect the world, שבת שבתון, not only will Shabbat be holy but the week will also be elevated, שבת שבתון, the kedusha of Shabbat will spread to the entirety of the week (see ישמח משה עד"ז.)   

Separating From Woman, Marror And Woman, Toras Avigdor

A few years ago I shared the enlightening words of the דרושי וחידושי הרמבא"ד about woman at the beginning of Yisro.  It was also recently brought to my attention that he continues with a piece at the end of the parsha sharing a similar view

  

מענין לענין, there is a discussion about the old Haggadah which says to point to one's wife when one gets to the marror at the Seder, forum.otzar.org

Also noteworthy the Q and A of Toras Avigdor this past week which states it is good to marry someone who you can't hold a conversation with: 

Knot Of Tefillin

והסרתי את כפי וראית את אחרי ופני לא יראו.  Rashi says וְרָאִיתָ אֶת אֲחֹרָי – הֶרְאָהוּ קֶשֶׁר שֶׁל תְּפִלִּין.  Why is the knot of the tefillin showed to Moshe Rabbenu?  

The Gemarah Berachot (6a) says in the tefillin of Hashem it says  ומי כעמך כישראל גוי אחד בארץ (some say ישראל some say כישראל, and here) meaning that the tefillin of Hashem contain the message of the greatness of Klal Yisrael.  Hashem is telling Moshe that the way to achieve atonement from sin is to realize that even when a Jew commits a sin, he is still tied and attached to Hashem.  The knot of the tefillin represents this unbreakable bond that exists and that is the place from where teshuva can com from (see Likutay Sichos volume 21.)

This is why the mitzvah of tefillin is given right before yetzias mitzraim (Bo) for as Klal Yisrael were leaving the bonds of servitude they wrapped themselves in a bond to Hashem.   

This idea is brought out in this piece from the sefer Ohelai Yaakov (הוסיאטין) that Rabbenu Tam brought Moshe Rabbenu into the Beit Midrash to concur to his opinion that the tefillin do not have to knotted every day because it was important to know that the kesher, the bond with Hashem is always present he cites one version of the tory, there is another version in which Rabbenu Tam disagrees with Moshe Rabbenu, see here.)    

 

Consistent And Constant

Possuk in Titzaveh (29:39) את הכבש האחד תעשה בבקר ואת הכבש השני תעשה בין הערבים

Possuk in Pinchas (28:4) את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערבים

Why is there a possuk about a korban in Titzaveh which is a parsha about the completion of the Mikdash?  And why does is say האחד in Titzavah and אחד in Pinchas?  The Briskor Rav explains based upon the Gemarah Minachos (50a) that says if the tamid of the morning was not offered, the tamid of the afternoon should still be offered.  The exception to this rule is when dedicating the mizbaoch, then it must be dedicated via the tamid of the morning, one can't start with the afternoon offering.  In other words, there are two functions to the tamid.  One function is as a korban in which case the two temidim don't have to form one unit.  Another function is part of the process of making the Mishkan a Mishkan is to have the tamid unit offered.   In this case, you can't be lacking the morning tamid for it is akin to lacking part of the building itself.  With this background we can now understand why the possuk of the obligation of the tamid is in Tetzaveh for part of the building of the Mikdash is to bring the korban tamid.  That is why it says האחד, for it means the first tamid must be the morning tamid as opposed to the possuk in Pinchas which is telling us the time to offer the korban tamid is once in the morning and once it the afternoon (added explanation from Rav Aharon Lichtenstein.) 

The intro. to the Kosav on the עין יעקב cites a Midrash בן זומא אומר מצינו פסוק כולל יותר והוא שמע ישראל וגו'. בן ננס אומר מצינו פסוק כולל יותר והוא ואהבת לרעך כמוך. שמעון בן פזי אומר מצינו פסוק כולל יותר והוא את הכבש האחד תעשה בבוקר וגו'. עמד ר' פלוני על רגליו ואמר הלכה כבן פזי.  Ben Zoma says: We have found a more inclusive verse, and it is, “Shema Yisrael.” Ben Nanas says: We have found a more inclusive verse, and it is, “Love your neighbor as yourself.” Shimon Ben Pazi says: We have found a more inclusive verse and it is, “The first lamb you shall sacrifice in the morning and the second lamb you shall sacrifice in the evening.”  Rabbi Ploni stood up and said: The halakha is in accordance with Ben Pazi.

The possuk which sums up the entirety of Torah is the possuk of את הכבש האחד תעשה בבוקר.  How does this possuk sum up the laws of the Torah?  The lesson is that although there are times of inspiration, times of holidays and moments when one feels uplifted, it is the constant, consistent, diligent approach to avodas Hashem that brings one closest to Hashem.  Special times help a person lurch forward but it is the daily, slow growth, one daf, one seder at a time that add up to make a person great.  The mishkan of the lev must be built with an integrity of a the tamid of the morning and the evening, a consistent approach.  

The Evil Spirits

Not sure what to make of this.  

"Furthermore, there is an amazing tradition regarding Graf Potoczki, born in Poland to aristocratic parents, who had his heart set on joining the nation of Israel and converting to Judaism. Since such a thing was prohibited in his time, he converted secretly and engrossed himself in Torah. Eventually, the Christians captured him and offered him two options: to return to Christianity or to be burned alive. The righteous convert chose to die by fire, thereby publicly sanctifying God’s Name. At that moment, the Vilna Gaon said that the ruach ra’ah lost some of its strength, particularly regarding the ruach ra’ah of Shacharit. For this reason the students of the Vilna Gaon are lenient regarding walking four amot before washing" (From Peninei Halakha 8:4.)

This tradition is corroborated by Rav Shlomo Zalman, cited in Eshay Yisrael on the laws of prayer

Hearty Building

 Gr"a on Shir Hashirim (1:17)

The Mishkan was a place of the gathering of the hearts of Klal Yisrael.  A person's body has to go here and there and be involved in daily pursuits but the heart can remain pure.  A person's desires do not have to be held captive by the pulls of the world and the heart of a person is the Mishkan within the individual.  The Mishkan is the place where all the hearts come together.  It is a manifistation in a physical sense of the purity of heart.  It is a place which rises above the tumah of the world where one connects to a place of pure holiness.  

The Sforno (25:9) לדבר עמך ולקבל תפלת ועבודת ישראל, לא כמו שהיה הענין קודם העגל, כאמרו ״בכל המקום וכו׳ אבוא אליך״.  The Sforno goes לשיטתו in a few places that the need for a Msihkan was established only after the חטא העגל.  And he adds the point of the Mishkan is a place to daven to Hashem.  כי ביתי בית תפלה יקרא לכל העמים, the Mishkan was a place of prayer, where one can pour out their heart before Hashem.

Put In The Fire

Rashi says תיעשה המנורה – מלא. לפי שהיה משה מתקשה בה, אמר הקב״ה: השלך הככר לאור והיא נעשית מאיליה. לכך לא נכתב: תעשה.  Moshe had a hard time understanding how to make the menorah so Hashem told him to throw it into a fire and it came out complete.  What was so difficult about the menorah specifically?  The Menorah represents the light of Torah (as discussed in the Netziv in detail.)  Moshe was astonished as to how one is supposed to be able to learn Torah in a manner in which it will illuminate the person and the world at large?  How can one merit to learn Torah in such a manner through all the difficulties one faces? Hashem answers thrown it into the fire, when one puts their energy into learning Torah, when one learns with a hislavus, then Hashem will give one the ability to understand and to penetrate the depths of the Torah so that it illuminates himself and the world at large (see Sfas Emes 5631.)

Rosh Chodesh, Adar, Mishpatim

This week is the parsha of Mishpatim, Rosh Cohdesh Adar 1.  What is the common denominator of these various occurrences?   

The parsha of Mattan Torah is split between Yisro and Mishpatim.  In the parsha of Yisro, the giving of the Torah with the great event that is maamad Har Sinai is recounted.  This is the giving from the side of Hashem.  The parsha of Mishpatim describes the kabbalah of Klal Yisrael, the naaaseh veneshma.  The giving of the Torah is kedusha breaking into the barriers of the world. The receiving of the Torah is accepting, bringing the Torah into the boundaries of the world.  

The holiday of Rosh Chodesh is a day in which the holiday aspect is not so apparent.  For many people it is just a longer Shacharit, but the day is the same like any other.  The kedusha of the day is not apparent.  Why is this so?  Since the holiday of Rosh Chodesh corresponds to the renewal of the moon.  It is a reminder that even when things seem to be going downhill, when the light is diminishing, there is a renewal of the light.  The holiday reminds us that even when the dark days of the golus seem so bleak, Klal Yisrael will not be lost.  The Rosh Chodesh holiday reminds us that even during the chol, when the kedusha is not readily seen, still we are not forgotten.  The holiday aspect only will become recognized in the future.  The possuk at the end of the haftorah of Shabbas Rosh Chodesh is וְהָיָ֗ה מִֽדֵּי⁠־חֹ֙דֶשׁ֙ בְּחׇדְשׁ֔וֹ וּמִדֵּ֥י שַׁבָּ֖ת בְּשַׁבַּתּ֑וֹ יָב֧וֹא כׇל⁠־בָּשָׂ֛ר לְהִשְׁתַּחֲוֺ֥ת לְפָנַ֖י אָמַ֥ר י״יֽ.  The Yalkut says that in the future every Rosh Chodesh will become a time of aliyah l'regal.  The holiday aspect of Rosh Chodesh will be fully recognized.   

The addition of a 13th month is to keep the solar year and lunar year aliened.  This is a  hint, a prelude, to the time of when והיה אור הלבנה כאור החמה (Yeshayua 30:26,) when the moon will shine like the sun.  The addition of a Rosh Chodesh Adar specific, beyond every Rosh Chodesh, is a time where the light of the future shines a small ray on us in the present.  There is a prevalent custom to add in the beracha of Rosh Chodesh where there is a 13th month the words ולכפרת פשע.  The additional month is a כפרה for the diminished light of the moon, which is the source of the darkness in the world (see Toras Menachem 5711 Mishpatim.)  Hence, Rosh Chodesh Adar is a super Rosh Chodesh of sorts.  It is a time of celebration of the holiday, above nature, being absorbed into nature just as Mishpatim is the parsha of bringing the Torah down into the laws and details of everyday life.

His Torah

 Sorry for the bad print, it is the copy I found on hebrewbooks.com.

From the Chida in שיורי ברכה יו"ד סי רמג 

Simply understood the Gemarah that says רב שמחל על כבודו, כבודו מחול (Kiddushin 32b) means that one can be mochal on the honor given to him for studying Torah.  However, the Chida says that there can be a person who is deserving of honor due to the Torah they have studied but at the same time the Torah is not considered to become the Torah of the individual for him to have the ability to be mochal as תורה דיליה.  In order to be תורה דיליה, one has to be able to understand the halachos that one is learning.  Only when one delves into them does it become תורה דיליה.  

Shalom Of Torah

Daas Chachma U'Mussar volume 1 maamer 21

True shalom is the combination of opposites.  The giving of the Torah is a joining of G-dly wisdom with the brain of mankind.  It is a joining of polar opposites.  This is the  shalom that Torah produces.  Presumably, this idea would be the explanation of  learning Torah כל העוסק בתורה לשמה משים שלום בפמליא של מעלה ובפמליא של מטה (Sanhedrin 99b) and ת"ח מרבים שלום בעולם and other such statements.  

The Names Moshe Gave, The number 10

The first son of Moshe is named Gershom  כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נׇכְרִיָּֽה and the second son Eliezer כי אלקי אָבִי֙ בְּעֶזְרִ֔י וַיַּצִּלֵ֖נִי מֵחֶ֥רֶב פַּרְעֹֽה.  It would seem more apropos for the names to have been in reverse for first Moshe was saved from Pharaoh only after that did he live in a foreign land?  The Or Hachayim gives two answers.  The first one is that what is happening to a person currently is what comes to mind first and hence Moshe gave a name reflecting that experience first and then looked in the past for inspiration for a second name.  The second answer he gives is that the גר הייתי is not referring to his time in Midyan but the very coming down into this world which is a foreign place to the holy soul of the tzaddik and that did come first.  The Nitziv (Shemos 2:22) says since he wasn't totally out of danger yet for Pharaoh can still hunt him down, so Moshe didn't name a son after being saved until he was assured that it was safe to go back.  This approach is said here in the Riva as well.

שֵׁ֤ם הָֽאֶחָד֙ גֵּֽרְשֹׁ֔ם כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נׇכְרִיָּֽה

וְשֵׁ֥ם הָאֶחָ֖ד אֱלִיעֶ֑זֶר  כי אלקי אָבִי֙ בְּעֶזְרִ֔י וַיַּצִּלֵ֖נִי מֵחֶ֥רֶב פַּרְעֹֽה

Why in the first possuk does it say כי אמר and in the second possuk it does not?  The Riva explains  לפי שמשה כתב ספרו והיה אומר כל שעה אלהי אבי בעזרי. ואלו כתוב אמר משה אמ' לפי שעה. בשם ר' יחיאל.  The fact that he was saved from Pharaoh he declared one time as the reason for naming his son Gershom but אלקי אָבִי֙ בְּעֶזְרִ֔י wasn't said one time, it was something that Moshe constantly repeated.  

The Mishnayot in Avot Ch. 5 list off a whole list of things that are the number 10, why is there a blatant omission of the the 10 commandments?  The Rebbe explains (Likutay Sichos volume 30 Berashis) that the Mishna lists off all the things that are groups of 10 because 10 shows its importance.  But why is it that the 10 represents an important unit?  Because the Torah which predates the world has 10 commandments, hence the number 10 in the world is a reflection of that perfection.  So, the Mishna is listing the things which are attached to the number 10 to reflect their importance but the fact that their are 10 commandments doesn't reflect their importance, it is the cause of why the number 10 is important.

Connected Through Trust

The Alter Rebbe (Torah Or Beshalach 63:4 and other places) says by way of derash on the possuk of הנה אלקינו זה קִוִּ֥ינוּ ל֖וֹ וְיוֹשִׁיעֵ֑נוּ זֶ֤ה י״י֙ קִוִּ֣ינוּ ל֔וֹ נָגִ֥ילָה וְנִשְׂמְחָ֖ה בִּישׁוּעָתֽוֹ that the word קוינו, we trusted in, can be related to the word קוין, a line, a rod, a line of connectivity.  Through our avodah of connecting Hashem to the world, that will allow us to relish with a connection to Hashem.  Possibly, through this idea we can explain deruch derush as well the possuk קַוֵּ֗ה אֶל⁠־י֫״י֥ חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל⁠־י״יֽ.  What's the repetition of קוה אל ה?  The first קוה is trust in Hashem, חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ and then וקוה אל ה, you will become connected to Hashem.   

Experiencing Shirah

The Gemarah Sotah (30b-31a) says  דרש רבי יוסי הגלילי בשעה שעלו ישראל מן הים נתנו עיניהם לומר שירה וכיצד אמרו שירה עולל מוטל על ברכי אמו ותינוק יונק משדי אמו כיון שראו את השכינה עולל הגביה צוארו ותינוק שמט דד מפיו ואמרו זה אלי ואנוהו שנאמר (תהלים ח, ג) מפי עוללים ויונקים יסדת עוז היה רבי מאיר אומר מנין שאפי' עוברים שבמעי אמן אמרו שירה שנאמר במקהלות ברכו אלהים ה' ממקור ישראל.  Babies and fetuses do not have the ability to decide to sing shirah.  So why did they say shirah?  Because shirah wasn't a choice as much as it was an outgrowth of the state of existence at the time.  Shirah was not merely sung, it was experienced.    What happened at the yam that caused this outburst of song?  

The Midrash connects the word אז in אז ישיר to the words נָכוֹן כִּסְאֲךָ מֵאָז that the malchut of Hashem was solidified at the time of krias yam suf.  Why was it solidified then more than the makkot?  The maakot were brought for to save Klal Yisrael and punish the Egyptians.  However, the Sifsay Chayim (Sevii shel Pesach) elaborates on the idea that krias yam suf was not a necessary part of the geulah but was just to demonstrate Hashem's dominion over the world.  As he notes, the entire scene of krias yam suf was orchestrated just so that Pharoah would run after Klal Yisrael and there well plenty of miracles that occurred that were not necessary to the salvation of Klal Yisrael such as all the waters of the world splitting.  This is because the yesod of krias yam suf was to bring into the world the manifestation of malchus Hashem.  What does it mean malchus Hashem?  That everything exists only to bring kavod shamayim.  The Egyptians and their deities did not have any independent power that was fighting against Hashem but they too only existed to serve a purpose and were destroyed when they ran their course.  That is why the שירה contains many allusions to the ultimate geulah for then then the message of the malchut of Hashem will permanently take root in the world.  It was this revelation of the malchus of Hashem that took root in the world that left a shirah impression that was felt even by children still in the womb. 

The Shem MeShmuel (5678) cites the Midrash that no one, not Adam, Noach, the Avos etc. said shirah until Klal Yisrael said it at the yam suf.  Why were they the first?  He explains that just as a person can only speak after a person becomes complete as in their body and mind have already taken form, so too for shirah to be experienced as a שכינה מדברת תוך גרונם (his lashon) there needs to be an a combining of many peoples into an entity of one nation.  It is only at this time, אז ישיר , in the singular, that many peoples combine into one nation.  Shirah comes bursting forth when there is unity, a unity experienced on a personal, national and global level.     

Fear The Barad

The possuk says כִּ֣י | בַּפַּ֣עַם הַזֹּ֗את אֲנִ֨י שֹׁלֵ֜חַ אֶת־כָּל־מַגֵּֽפֹתַי֙ אֶל־לִבְּךָ֔ וּבַֽעֲבָדֶ֖יךָ וּבְעַמֶּ֑ךָ, why is this makkah called כָּל־מַגֵּֽפֹתַי֙ more than any other?  Rashi says מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד: נֵס בְּתוֹךְ נֵס, הָאֵשׁ וְהַבָּרָד מְעֹרָבִין, וְהַבָּרָד מַיִם הוּא, וְלַעֲשׂוֹת רְצוֹן קוֹנָם עָשׂוּ שָׁלוֹם בֵּינֵיהֶם.  This was the only makkah in which the makkah itself contained a miracle inside of it.  The  miracle within a miracle demonstrates that another level or dimension of control that Hashem has over creation in that not only does he change nature to His will but he does not have to follow the rules at all.  This dominion is further enhanced by the destruction wrought by this plague which destroyed everything, plant life, animals and humans.  The previous makkot had a focus on an area where the plague took hold, whether it be in the people, the land or animals, barad had elements of all three.  This is the מגפתי.  

In the warning of the makkah of barad it says הִנְנִ֤י מַמְטִיר֙ כָּעֵ֣ת מָחָ֔ר בָּרָ֖ד כָּבֵ֣ד מְאֹ֑ד.  Rashi says שרט לו שירטא בכותל, למחר כשתגיע חמה לכאן, ירד הברד.  Why specifically for this makkah does Moshe give an exact time?  This makkah is a makkah of joining opposite forces, fire and water, din and rachamamim, giving people an ability to bring their animals inside.  So too, the makkah was an out of nature experience but tied to the measure of an exact time (see Likutay Sichos volume 31.)  

Why specifically for this makkah is there a special dispensation for the ירא דבר ה to be able to save their animals?  It is only after this makkah that Pharaoh utters a true statement of vidduy, וַיֹּ֥אמֶר אֲלֵהֶ֖ם חָטָ֣אתִי הַפָּ֑עַם י״י֙ הַצַּדִּ֔יק וַאֲנִ֥י וְעַמִּ֖י הָרְשָׁעִֽים.  What inspires him here to utter this statement? The Tanchuma says since Hashem gave advice to avoid the animals dying, as opposed to humans that fight that try to wipe out the opponent, this inspired Pharaoh to do teshuva.  The Ramban adds that this shows the point of  the makkah was not to merely cause destruction but to inspire teshuva.  The barad is like the Gemarah Berachot (59a) says אמר ר' אלכסנדרי אמר ר' יהושע בן לוי: לא נבראו הרעמים אלא לפשוט  עקמומית שבלב, thunder is placed in the world to awaken one to do teshuva.  The darkness, banging and sound of the barad was meant to inspire fear.  That's why there was a "way out" for the ירא דבר ה in this makkah because the goal of this makkah was not pain but fear and that was accomplished is one felt יראה enough to bring their animal inside.  This awe inspiring show led even Pharaoh to feel true feelings of repentance.  However, afterward it says  וַיַּ֣רְא פַּרְעֹ֗ה כִּֽי⁠־חָדַ֨ל הַמָּטָ֧ר וְהַבָּרָ֛ד וְהַקֹּלֹ֖ת וַיֹּ֣סֶף לַחֲטֹ֑א וַיַּכְבֵּ֥ד לִבּ֖וֹ ה֥וּא וַעֲבָדָֽיו.  Here Pharaoh was יוסף לחטוא because he really felt an internal stirring but he pushed that aside, that is the יוסף לחטוא.  Pharaoh had a real opportunity after this makkah to due teshuva and he would not be ignored.  However, once he removed the feelings of remorse, then Hashem hardened his heart to not send away Bnei Yisrael (last Sforno in the parsha.)  

Why the uniqueness of barad?  Possibly because it is the culmination of the makkos of this week's parsha.  It is the end of a set.  It is the 7th makkah, כל השביעין חביבין, in other words like Shabbat, etc. the totality of everything before it.  Rav Wolfson adds based upon the Chiddushay HaRim that the 10 maakot correspond to the 10 utterances used to create the world, barad corresponds to Shabbat.  שבת is connected to yirah as the Tikkunay Zohar says בראשית is ירא שבת.  He cites the Tanchuma says that the barad is suspended in the air waiting to fall on גוג ומגוג.  In other words, the barad remove the final push of מרידה against the malchus of Hashem (7th sefirah, machus.)  He explains that is why Moshe had to exit the city to pray for this makkah to be removed, why was it different from the earlier makkot?  Since this prayer was not to make the makkah removed from the world, instead to merely suspend it in the heavens, Moshe had to be completely removed from the tumah of Egypt in order for this level of tefillah to be accepted.    Hence, the design of barad was to strike fear in Pharaoh.  

Two Dimensions To The Leader

Moshe Rabbenu is told, של נעליך מעל רגליך כי המקום אשר אתה עומד עליו אדמת קדש הוא.  Yehoshua is told something similar (5:15) שַׁל נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא.  The Kli Yakar here notes two differences, Moshe is told נעליך, both shoes while Yehoshua is told נַעַלְךָ, one shoe.  Moshe is told אדמת קדש, it is holy land while Yehoshua is told  קֹדֶשׁ הוּא, the place is holy, but not the land.  A third difference is noted by the Shla, that at the end of the possuk in Yehoshua it says וַיַּעַשׂ יְהוֹשֻׁעַ, כֵּן, which it does not say here.  Why are there differences in what would seem to be the same message?  The Shla says that the level of rising above gashmi was a whole other level for Moshe than for Yehoshua.  He says there are two types of garments one ears ,the physical body and the actual clothing on a person.  The command to Moshe was to elevate his body that his עור became אור, his whole being became spiritual.  Those are the two levels he is taking off, his shoes and his body.  That is why Moshe's presence creates greater kedusha to the land that he was on.  That is why Yehoshua was able to fulfill the commandment on his own, וַיַּעַשׂ יְהוֹשֻׁעַ, כֵּן but Moshe did not have the capability to fulfill the commandment of removing his body on his own, he required the infusion of kedusha and hence he was not able to do it on his own.  

The Kedushat Levi explain נעל is like the word מנעל, a lock.  Moshe's great kedusha locked him from being able to connect with the land, with the people of the earth, that he had to connect to in order to be able to lead them out of Egypt.  That is remove נעלך, the lock which is your רגל, your custom, to be attached to heavenly thoughts, and attach to the regular people.  

So, we have a dichotomy in the introduction to Moshe as the leader.  On the one hand, his greatness is demonstrated but on the other hand his need to connect to the people to lead them.