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Shevii shel Pesach 5783

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Recalling the Exodus[1]

…למען תזכר את-יום צאתך מארץ מצרים כל ימי חייך‏
…In order for you to remember the day you left Egypt, all the days of your life[2]

Besides the Festival of Pesach, where we recount the Exodus at the Seder, there is an obligation to recall the Exodus from Egypt every day[3]. We fulfill this by saying the third paragraph of Shema both day and night[4], which mentions the Exodus. Now, the Magen Avraham innovates[5] that reciting Shiras HaYam, the Song at Sea that the Jews sang when the Reed Sea split, fulfills this obligation. Now, at first glance, this seems a little surprising. The Song at Sea was recited after the Exodus from Egypt. Why would reciting it be considered recalling the Exodus? The Torah indeed says[6] to recall the day we left Egypt, and the Sea split a week later[7]. Furthermore, the Midrash says that part of the obligation of recalling the Exodus is to recall the final plague of the death of the first born. If one didn’t say it, they haven’t fulfilled their obligation[8].

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Purim 5783

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Wrongful Rabbinic reservations[1]

ויוצא משה את-העם לקראת האלקים מן-המחנה ויתיצבו בתחתית ההר
Moshe took the people out from the camp to greet Hashem, and they stood at the foot of the mountain[2]

Before the great revelation of the Divine at Mount Sinai, when the Jews were given the Ten Commandments, the Torah says that the Jews stood בתחתית ההר, “at the foot” of the mountain. However, literally read, the verse says that they stood “under” the mountain. Chazal learn from here[3] that this teaches us that Hashem picked up the mountain and held it over their heads. He said to them: “If you accept the Torah, good. But if not, then this[4] will be your burial place”. Thankfully, the Jews accepted the Torah. In fact, they later accepted it anew in the days of Achashverosh, out of love. However, this shows us that initially it was only through coercion. This seems to contradict a different verse[5], where the Jews proudly announced that they will do whatever Hashem commands them. This sounds like they were initially happy to accept the Torah. If so, why then did Hashem force them to accept it? How do we resolve this contradiction?

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Shemini Atzeres 5783

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Immediate joy[1]

‏…והיית אך שמח
…and you shall be only joyous[2]

There’s an interesting Midrash[3] that compares the time between Pesach and Shavuos, and the time between Sukkos and Shemini Atzeres. The time between Pesach and Shavuos is fifty days, whereas there is no break between Sukkos and Shemini Atzeres. Why is this so? The Midrash answers with a parable. This is similar to a king with many kids. Some are married[4] and live far away, and some are married and live close by. When those who live close by come to visit, when came time to depart the King would let them go without difficulty, since anyways they live close by. However, those who live far away, when they would visit and it came time to leave, the King would hold them back. He would plead with them to stay one more day, due to the distance between them.

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Rosh Hashanah 5783

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Creating disputes[1]

זה היום תחלת מעשיך זכרון ליום ראשון
Today is the beginning of Your creation, a commemoration of the first day[2]

There’s a well-known dispute between our Sages regarding when the world was created. Rabbi Eliezer says that the world was created in the month of Tishrei, whereas Rabbi Yehoshua says that the world was created in Nissan[3]. Tosafos are bothered[4] that we rule like Rabbi Yehoshua[5], and yet on Rosh Hashanah, the first of Tishrei, we say the phrase, “Today is the beginning of Your creation”[6]. According to Rabbi Yehoshua, Tishrei wasn’t the beginning of Hashem’s creation. Nissan was. How can this be reconciled?

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Tisha B’Av 5782

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The redemptive undertones of Megillas Eichah[1]

איכה ישבה בדד העיר רבתי עם היתה כאלמנה רבתי בגוים שרתי במדינות היתה למס
Alas! [Jerusalem] sits alone. The city [that once] was filled with many, has become a widow. The greatest amongst the nations, an officer amongst the countries, has reverted for plunder[2]

Megillas Eichah, the book of Lamentations, contains within it a description of the horrible tragedies that befell the Jewish people during the destruction of the First Temple. Who wrote it? Our tradition has it that it was written by the prophet Yirmiyahu, Jeremiah[3]. In fact, he prophetically[4] wrote it before the gruesome disaster even occurred[5]. He knew that the destruction was imminent and tried his best to get his generation to improve their ways. Unfortunately, they did not take kindly to his rebuke, and ultimately, he witnessed the very prophecy he had foretold come to fruition. We recite Megillas Eichah every year on Tisha B’Av, as the most fitting way to recall the destruction, which took place on that very day.

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Shavuos 5782

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The wedding canopy of Mount Sinai[1]

…ברוך אתה יקוק מקדש עמו ישראל על ידי חופה וקידושין
…Blessed are You, Hashem, Who sanctifies His nation of Israel, through Chuppah and Kiddushin[2]

The blessing recited at every Jewish wedding, known as birkas erusin, ends with the idea that Hashem sanctifies His nation, through “Chuppah”, the wedding canopy, and “Kiddushin”, betrothal. How did Hashem sanctify us with Chuppah and Kiddushin? We could simply say that He sanctified us with the mitzvah of marriage through the process of Kiddushin, which is unique to Jews. However, some say[3] that this is a reference to Mattan Torah, the National Revelation at Sinai, where we received the Torah. The verse says that תורה צוה לנו משה מורשה קהילת יעקב, Moshe commanded us the Torah, an inheritance of the congregation of Yaakov[4]. Our Sages read[5] the word מורשה, inheritance, homiletically to be מאורסה, betrothed. Meaning, the Sinaitic experience was one of a marriage between the Jewish people and Hashem.

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Lag BaOmer 5782

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Accumulation, not Regression[1]

היום שלשה ושלושים יום, שהם ארבעה שבועות, וחמשה ימים לעומר
Today is thirty-three days, which are four weeks and five days of the Omer[2]

Lag BaOmer is the culmination of a mourning period that takes place during Sefiras HaOmer. Why have we been mourning? Our Sages tell us[3] that in the days between Pesach and Shavuos, 24,000 of Rabbi Akiva’s students died. What was the reason? We are told that they didn’t treat each other with כבוד, often translated as respect or honor. How could this be? Furthermore, another version of the story says that עיניהם צרות בתורתם, they were selfish with their Torah[4]. A third version says they didn’t fill the land of Israel with their Torah[5]. How can we make sense of this?

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Sefiras HaOmer 5782

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Looking beyond the surface: slow growth to actualize potential[1]

וספרתם לכם ממחרת השבת מיום הביאכם את-עמר התנופה שבע שבתות תמימת תהיינה
You shall count for yourselves, from the day after the Festival[2], from the day you bring the waved Omer offering, they shall be seven complete weeks[3]

We find ourselves in the period of the year known as Sefiras HaOmer, literally the Counting of the Omer. From the second day of Pesach, we have a mitzvah to count up every day, leading to the Festival of Shavuos. Coming off the heels of Pesach, you would think this is a joyous time of year. Indeed, the Ramban likens[4] this period to Chol HaMoed, the intermediate Festival days. However, this time period is also known as a time of mourning, as we commemorate the time in which Rabbi Akiva’s 24,000 students died. Why did they die? Our Sages say[5] it was because they didn’t treat each other with כבוד, usually translated as honor. How could they not honor each other?

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Shevii shel Pesach 5782

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Repentance from idol worship[1]

הים ראה וינס הירדן יסב לאחור
The [Reed] Sea[2] saw and ran away, the Jordan River turned backwards[3]

During the holiday of Pesach (as well as every other holiday), we recite Hallel during the morning prayers. It consists of chapters 113 to 118 from Psalms. Chapter 114 describes how when the Jews left Egypt, nature was entirely subservient to them. Nothing stood in their way. Most pronounced was the miracle of the splitting of the sea. On the seventh day of Pesach, we commemorate this event with the Torah Reading being the Song at Sea that the Jews recited[4] after this miracle[5]. In Psalms the sea is described as “running away” from the Jews, meaning that it split in two, after seeing something. What did it see that made it split? Some say that it was Moshe[6]. Others says that it was the coffin[7] of Yosef[8]. A very strange opinion[9] is that the sea “saw” the teaching[10] of the Academy of Rabbi Yishmael. What does this mean?

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Purim 5782 #2

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The morning light[1]

למנצח על אילת השחר מזמור לדוד
For the conductor, regarding a morning doe, a song of David[2]

Our Sages understood[3] the twenty second chapter of Psalms to have been composed by Queen Esther. It starts off describing a אילת השחר, literally translated as a morning doe[4]. What is this referring to? We are taught[5] that just like the morning is the end of the night, so too the story of Esther and Purim is the end of all miracles[6]. This comparison seems counterintuitive. Miracles convey a revelation to the Divine. Presumably, this would be allegorized as light. Yet, we are comparing the end of miracles with the beginning of the daytime, which is obviously associated with an increase in light, not a decrease. How are to make sense of this comparison?

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