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Dear Naaleh Friend,
As Pesach approaches take some time to get inspired by the wonderful shiurim available on Naaleh.com. This week we have featured the class by Rabbi Hershel Reichman titled Pesach: Children of the King. In this shiur, Rabbi Reichman teaches thoughts on Pesach. Pesach is a time of redemption, where we recognize how all aspects of our being are sanctified, as we are children of the Almighty King. Please click on the image below to view this class now:
To view this weeks Torat Imecha newsletter click here for the printable version or scroll down for the e-mail version. As always, visit our website Naaleh.com to learn more and watch thousands of FREE classes on various Torah and Jewish topics.Shabbat Shalom!
Ashley Klapper and the Naaleh Crew
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Dedicated in memory of Rachel Leah bat R' Chaim Tzvi
Torat Imecha- Women's Torah
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Vayechi B'Chatzi Halayla
Rav Hutner notes that both midday and midnight are called chatzot. Each is considered a climax of the day. The timing of the redemption was exactly at midnight, a turning point for Klal Yisrael.
When one begins to read the piyut of Vayehi b'chatzi halayla, one gets the impression that all the events took place on the night Pesach. However, when we examine each statement, it doesn't seem to be the case. Hashem's admonition to Lavan not to harm Yaakov and Yaakov's fight with the angel of Esav could not have both occurred on the 15th of Nissan. These events took place several days apart. Additionally, the letters Haman sent to exterminate Klal Yisrael and the hanging of Haman took place within three days of each other and couldn't have taken place on the same day. Rav Shlomo Kluger explains that the intent of the piyut is not that all of the miracles took place on Pesach night but rather that Hashem works through the medium of darkness and hester panim. The salvation of Klal Yisrael came through the hand of Hashem, who controls everything from behind the scenes. However, there are commentaries that contend that when the two connected events are mentioned, it means that the first was conceived clandestinely in the blackness of night and the salvation came on the 15th of Nissan b'chatzot halayla. The Targum Yonatan maintains that these events actually occurred on the 15th of Nisan.
The Rambam notes that this night contains a certain magnetism and sanctity. Avraham went to battle against the kings and on the 15th of Nissan, b'chatzot halayla, he miraculously won over the enemy. A year later on that very same night, Sedom was destroyed and an angel led Lot to safety. On the 17th of Nissan, the daughter of Lot conceived Moav, the precursor of Ruth, David, and Mashiach. The ashes of destruction gave birth to the seeds of salvation. Similarly, the legions of Sisera were crushed at midnight as was the deity of the Babylonians. Belshatzar was punished and killed on this night for taking the holy vessels of the mikdash. The paytan writes, "Leil shimurim hu l'Hashem." This night transcends time.
Yitzchak intended to give the blessings to Esav on this night. According to some opinions, he knew Esav was a rasha and he hoped that on leil shimurim, when Hashem's heavenly vaults are open, he could more easily hope to change him. Likewise, Targum Yonatan suggests that Kayin and Hevel brought their sacrifices on the 14th of Nissan. Fullness of the moon implies the observance of Hashem's commands, while the diminishing of the moon indicates sin. On the 14th and 15th of Nissan, they saw the fullness of the moon, a sign that their service would be accepted by Hashem and that they could obtain perfection.
The spiritual struggle between Yaakov and the angel of Esav took place on the night of the 14th of Nissan. Esav tried to find deficiencies in Yaakov, just as Amalek later attempted to cool down our faith. But Yaakov emerged victorious and gave us merit for all generations. Chazal say this night resembles the ultimate redemption. Leil haseder is a night of miracles when our gratitude to Hashem knows no bounds. As we sit at our royal tables, let us thank Hashem for all the wonders, kindness, and blessings He has given us and may the joy engendered on this holy night carry us to ultimate freedom.
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Based on a Naaleh.com shiur by Rabbi Beinish Ginsburg
One of the central parts of Magid is the section of the four sons. The rasha asks, " Ma ha'avodah hazot lachem," What is this work to you? The Hagada says, because he excluded himself let his teeth be blunted. But the chacham seems to exclude himself too. He says, " Mah ha'eidot v'hachukim v'hamishpatim asher tzivah Hashem Elokeinu etchem? What are these statutes that Hashem commanded you?" Yet, he gets a proper response and we teach him the laws of Pesach. The commentators explain the difference. The chacham mentions Hashem's name, which shows that he includes himself with Klal Yisrael. The rasha simply excludes himself. Still, why does the chacham say etchem? The Daat Zekeinim explains that the chacham refers to the original command of Hashem. The Torah describes how the first generation of Jews left Egypt and their children asked their fathers, what are all these mitzvot Hashem commanded you? So the chacham son of today is being precise. He asks his father, Hashem gave you these mitzvot, please explain them to me and let us do them together. The Meshech Chachma points out that regarding the chacham and tam the Hagada says leimor. But regarding the rasha it only says, "Ki yomru aleichem." The Sifri in Devarim explains that one meaning of the word leimor is to say something in order to get an answer. The chacham and tam are asking sincere questions, while the rasha just attacks with a rhetorical question. The Kli Yakar and the Sheirit Menachem give a third explanation. Both the chacham and tam mention machar, tomorrow, while the rasha does not. A basic fundamental aspect of Judaism is "Naaseh v'nishma." First we do, then we try to understand. The Hagada says, "Matza zu she'anu ochlin al shum mah?" First we eat the matzah and then we explain why. The reason for the mitzva is not the essence of the mitzva. When we understand a mitzva, our understanding adds flavor and excitement, but the essence of a mitzva is simply to do Hashem's command. The tzaddik says tomorrow I will understand, first I will do. The rasha wants to know all the details first. Rav Soloveitchik explains that the halacha of not eating after afikomen is mentioned at the very end of Mishnayot Pesachim. It doesn't mean we teach the chacham only this law. Rather we teach him all the halachot of Pesach up to and including the halacha of ein maftirin acher haPesach. The ultimate motive of yetziat Mitzrayim was the giving of the Torah. We were freed physically on Pesach but we didn't achieve full spiritual freedom until we received the Torah. Pesach is a direct link to Shavuot. We begin counting toward kabalat haTorah from the second day of Pesach. So we see that learning halacha is an essential part of sipur yetziat Mitzrayim and the chacham is ready for the full story. We conclude with this mitzva of not eating after afikomen as a reminder to ourselves and our children that we were redeemed from exile to serve Hashem.
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The hagadah tells of the five sages in Bnei Brak who stayed awake until the morning recounting the story of the Exodus. They spent all night speaking of yetziat Mitzrayim because it contains the fundamentals of Jewish faith. The Alter of Kelm teaches that one of the essential lessons of the story of our redemption is hashgachat pratit. Hashem punishes and rewards down to the smallest detail. At kriat yam suf each of the Egyptians sank in the sea according to the degree of retribution he deserved.
The sages didn't involve themselves in chiddushim or deep mystical interpretations of the Torah. They discussed the simple meaning of the text in a way that was so real to them that they were unaware that morning had come. We are supposed to make the story of the Exodus come alive in a way that everyone at the seder feels as if they left Egypt. By retelling the story with an emphasis on Hashem's involvement in our lives, and how much He cares and looks out for us, we implant emunah peshuta in our children. The hagadah begins with the story of the sages in Bnei Brak because it wants to tell us something very profound. "Afilu kulanu chachamim... mitzvah aleinu l'saper." Although we may be accomplished and knowledgeable in all aspects of Torah, the mitzva is to retell the story in a simple, real, way.
Rabbi Spero points out that the incident in Bnei Brak happened right after the destruction of the BeitHamikdash. When the Temple stood, thousands would go up to Har Habayit to bring the Pesach sacrifice. After the destruction, the nation was bereft, left to conduct a seder in the absence of the glory that once was. Still, the sages remained strong in the face of this potentially overwhelming sadness, and spoke all night about yetziat mitzrayim, to fulfill the mitzva in the best possible way. The Ohev Yisrael points out that that the word brak is related to barak (lightning). Mesaper comes from the root word sapir, a shining light. On that memorable night, they imbued us with the ability to illuminate the long dark exile with faith and hope. They taught us that if we hold onto emunah, the long awaited morning will surely come. Although circumstances may seem clouded and hard to understand, we must recognize Hashem's love and feel His connection. We can't always perceive the full beautiful picture. All we may see is the crisscross of threads at the back of the tapestry. But the night of Pesach teaches us truth. The pain of slavery did not come out of sadism, but out of great love. The suffering purified and elevated us so that we could ultimately become the Chosen Nation.
Pesach celebrates the oral tradition, the give and take between father and son. It celebrates the fact that we were redeemed to immerse ourselves in Torah. The word Mitzrayim is made up of the letters mem and mem and the word yetzer. The first mem is the first word of the Mishna, meimasei and the last mem is the last letter of the Mishna, b'shalom. To overcome our own personal Egypt, our yetzer, we must go from the first mem to the last mem. The seder night is about telling over the story of yetziat Mitzrayim. The four cups of wine symbolize pardes, the four levels of understanding of Torah. We were redeemed in the merit of the dynamic process of Torah which reflects our deep relationship with Hashem.
It is a night of questions and answers, of delving into tradition. It is a night of faith and protection and blessing, when we can tap into the wellsprings of strength and freedom and begin anew.
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