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Volume 27 TZAV No. 24 SHABBAT HAGADOL Daf Hashavua 28 March 2015 • 8 Nisan 5775 Shabbat ends in London at 7.14 pm Artscroll p.568 Haftarah p.1220 • Hertz p.429 Haftarah p.1005 • Soncino p.631 Haftarah p.1197 Internal Greatness by Rabbi Daniel Fine, Living & Learning Israel Educator My four-year-old son once took me into his The final verse of the Haftarah talks about the room to show me what he termed ‘the greatest ‘great day’ in Messianic times when the thing ever’. I followed him into his room, only righteous will be rewarded and the wicked for him to perch himself on his bed and show punished. The normal definition of ‘great’ is me a somersault. I can safely assume that as always measured in terms of physical size and my son grows up, he will define ‘the greatest number. Alexander the Great conquered many thing ever’ differently. countries. The Great Wall of China is physically large. The , however, has a different Indeed, ‘greatness’ is defined differently across definition of great. Greatness of character is different societies according to varying values. much more precious than external actions, In Communist Russia, greatness was the and the vital qualities of loyalty, honesty Stakhanov model of becoming a model worker and integrity are not and performing one’s measured by size. ‘The utmost for the nation day of greatness’ in our whilst staying anonymous. Haftarah is when the In parts of the Western righteous are rewarded for world, greatness and their internal loyalty to respect are according to G-d and when those who those who ‘have made it lacked these internal traits big’. If alive today, the are punished. Greek emperor Alexander the Great (d. 323 BCE), a This explains the secret of once celebrated conqueror, would surely lose Shabbat HaGadol. To relive the journey from his title given his scant regard for human life; through to the giving of the Torah ruthlessness and greed have thankfully become as we do between Pesach and Shavuot, we first unacceptable societal traits. need to be taught that greatness is measured in subtle steps that cannot be seen. External Although definitions of ‘great’ vary with time noise is not the way of the Torah; rather it and place, there seems to be one common represents secure, internal strength. This denominator. Yet in order to understand this, perhaps provides another reason for the we need first to understand Shabbat HaGadol. custom to review the laws of Pesach on Named after the final verse of its Haftarah, Shabbat HaGadol; by observing these ‘minutely Shabbat HaGadol (literally, the ‘great Shabbat’) detailed’ laws, we convey our willingness to is the Shabbat before Pesach. What is it all measure greatness on G-d’s terms. about? Je Suis Juif by Rabbi Mendel Lew Senior Rabbi, Stanmore & Canons Park United Synagogue

Born in the aftermath of the recent tragedies The human heart is symbolic in Paris, a new catchphrase promptly entered of the Altar, possessing a the Jewish and wider lexicon: Je Suis Juif – fiery, burning, passion. I am a Jew. It has quickly been embraced as a However, this passion symbol of defiance against the dangerous re- requires fuel. Without it, emergence of anti-semitism. Through it we relationships crumble, proclaim determination and pride in our interests fade, desires identity. dampen and joy dissipates. When While the reaction was heart-warming, the the gauge is on empty, we may soon circumstances which provoked it were not. grind to a halt. Yet it is precisely at painfully One of the greatest challenges trying times like these that our of Judaism is osmosis – the inner spark may be kindled, unconscious assimilation of when our very soul cries out, ideas and knowledge, usually when our hearts yearn for observed during childhood. It is something deeper and better. It what Tevye was referring to in is when we feel more connec- Fiddler on the Roof, when he ted and in tune with our sang ‘Tradition’. We make heritage and our people. Kiddush. We celebrate the The question is: can we seder. We observe Yom Kippur. summon up this powerful The ‘why’ may be irrelevant. inspiration on our own? Are we capable We do what we do because it is tradition. of motivating ourselves to such levels of Alas, the fuel of tradition does not last. passion and feeling without an external New sources of energy must be accessed. trigger? The opening verses of Tzav provide “The Kohen shall kindle wood upon it every an emphatic answer: morning”. Each and every day needs a new “The Kohen shall kindle wood upon it [the dose of inspiration. Altar in the Tabernacle and later the Temple] Here is a suggestion. Every morning, having every morning… A continuous fire shall thanked G-d through our prayers for restoring burn upon the Altar; it must never go out” vitality and life, say these words: Je Suis Juif - (Vayikra 6: 5-6). New firewood was placed I am a Jew. Now, pause and consider what on the Altar each morning, ensuring the flame that means, and how you can best live up to would never become extinguished. that ideal. How do I pray with meaning? How This represented renewal and regeneration. do I access the rich depths of our tradition? The fire may have been eternal, rising How can I be a better, kinder and more patient majestically towards the Heavens; yet each individual during the course of the day? Think day unused, fresh wood was added. about what G-d expects from you today. Yesterday’s flame no longer sufficed. The fuel Je Suis Juif – I am a Jew. Make a daily, tiny had run its course. A new light and warmth adjustment which will carry that statement needed to be generated. from a declaration to a way of life. The Dual Symbolism of Matzah by Chief Rabbi Ephraim Mirvis

At the commencement of our Pesach Sedarim, recalling our rushed exit from Egypt. With this we declare “Ha lachma anya” – ‘this is the in mind, the Sefer Hachinuch (13th century) bread of affliction’ eaten by our ancestors in writes that matzah serves as a reminder of the Egypt. We are introduced to matzah as a great miracles which enabled us to depart symbol of our Egyptian bondage. Then, as the speedily from Egypt. Other commentators Seder progresses, we quote the teaching of point to this similarity. In the same way as Rabban Gamliel, who explains that matzah matzah is removed from the oven before it is represents the haste with which we left Egypt, fully baked, so too G-d took us out of Egypt when there was insufficient time for the after 210 years of slavery, before the full 400 dough of bread to rise. Here, matzah is clearly years mentioned earlier to Avraham had a symbol of our freedom. How is it possible concluded. (An allusion to this is represented for the very same food to represent two totally by the gematria – numerical value – of the different concepts? words lachma anya, bread of In the Torah, matzah is described as affliction, which is 210). being lechem oni, the bread of The perplexing paradox of affliction (Devarim 16:3). We matzah, being both a recall how the Egyptians gave symbol of slavery and their Israelite slaves inferior freedom, highlights for food during their unbearable us the complete control bondage. According to the that G-d has over world Avudraham (14th century), events. In a remarkable, matzah takes longer to unexpected turn of events, digest than bread. The the Israelites were cata- Egyptians figured that pulted overnight from the it would give the bitterness of subjection to the slaves more energy at a lower cost to them. elation of redemption. The Seforno (d. 1550) suggests that the Egyptian taskmasters forced the Israelites Matzah, which for generations had been a back to work during their resting periods. Their negative symbol of slavery and oppression, bread was not yet ready and so they were was suddenly transformed into a positive compelled to rush to eat matzah, which had symbol of freedom. This realisation forms not yet risen. The Abarbanel (d. 1508) states the basis for our heartfelt praise for the that at the commencement of the Seder Almighty, which is a key element of our we uncover the matzah in order to point to Seder experience. the broken, middle piece. This is a strong The dual symbolism of matzah provides symbol of our slavery – a time when we were hope for us as individuals, and for our people allocated only scraps of bread and never a as a whole, inspiring us to pray: May whole piece. the Almighty speedily take us from anguish Intriguingly, the Torah also presents matzah to joy, from darkness to light and from to us as a sign of redemption (Shemot 12), subjection to redemption. The Quinoa – Conundrum Part I by Rabbi Yehuda Spitz, KLBD

Generally, this time of year is the busiest for Rabbis it includes rice and was also adopted by a minority the world over. They are often called upon to field of Sephardi communities. questions about the myriad and complex laws of Although great halachic authorities used different Pesach. This year is no different. Yet interestingly, terms to describe the prohibition, they all agreed one particular question that seems to be on many that it is binding on all Ashkenazic Jewry. In fact, people’s minds is not about or even the Aruch Hashulchan (Rabbi Yechiel Michel cleaning properly. Rather it is whether quinoa is Epstein d. 1908) wrote that ‘once our forefathers considered kitniyot and therefore whether have accepted this prohibition upon themselves, it Ashkenazim can eat it on Pesach. Perhaps the is considered almost a Biblical commandment’. popularity of the question has something to do with the fact that the U.N. declared Several reasons are given for the 2013 as the ‘International Year of prohibition, including that kitniyot Quinoa’. Whatever the reason, this is often grow in close proximity to a very relevant issue. grain or are commonly stored together with grain. Therefore Quinoa has developed an inter- actual chametz might actually end national following. Packed with protein up mixed inside the kitniyot container. and fibre, as well as magnesium, phos- In addition, cooked dishes made from grain phorus, calcium and iron (and naturally cholesterol and from kitniyot look similar. Kitniyot can also be free), quinoa has clear dietary worth. Although ground up into flour - one can actually make billed as the ‘Mother of All Grains’ and ‘the Super ‘kitniyot bread’. This may make it difficult to Grain’, this native of the Andes Mountains is differentiate between kitniyot and chametz. actually ‘a grain that is not a grain’. It does not even contain gluten. Quinoa is actually a member Where does quinoa fit into this picture? We will of the ‘goose-foot’ family (Chenopodium), related continue this discussion in the coming weeks… to beets and spinach. However, while its health Given its kitniyot qualities, KLBD does not permit benefits sound terrific, it still may be problematic eating quinoa on Pesach unless you have specific on Pesach. health-based dietary requirements. If you have such The actual prohibition of chametz on Pesach requirements, please contact both your rabbi and pertains exclusively to leavened products made doctor for advice before Pesach. If you do not have a from the five major grains: wheat, barley, rabbi, call KLBD on 020 8343 6332. For the sake of oats, spelt or rye. However, by the time of the completeness, it should be noted (as we will see in Rishonim (early commentators, from the 11th future articles) that there are some Kashrut century onwards) there was an Ashkenazic custom authorities in Israel and the USA who take a to prohibit eating kitniyot (legumes; literally ‘little different view as to quinoa’s kitniyot qualities and things’) on Pesach, except in times of famine or permit eating it on Pesach, providing it is certified grave need. Although several early authorities by them as kosher for Pesach and thereby free of opposed this prohibition, nonetheless it is binding any actual chametz which some forms of quinoa on Ashkenazic communities, even today. Famously, might have come into contact with.

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