Parshat HaGadol 8 Nissan 5778 / March 24, 2018 Daf Yomi: Avodah Zara 68; Nach Yomi: 2 Shmuel 11 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG

SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Just One Speck Shlomo Hochberg Mara D'atra, Young Israel of Jamaica Estates, NY

In memory of my beloved father, Rabbi Dr. Hillel Hochberg, z”tl, HaRav Hillel ben Yeshayahu Eliyahu, who passed away Erev Pesach, 14 Nissan 5752.

The poem, Chasal Pesach, popularly known to us as the Nirtzah component of the Hagaddah, actually comprises just the last four lines of a lengthy Halachic composed by the Gaon, Rav Yosef Tuv Elem. It is to be said on the morning of Shabbat HaGadol. The Piyyut, Elokai Haruchos L’chol Basar, details the numerous regulations of Pesach preparation. Among the Halachot cited, are the laws of kashering utensils for Pesach, in which Rav Yosef Tuv Elem notes regarding “knives that were used with chometz meals, it is best to make them like new.” The Rav, Moreinu Verabeinu Harav Hagaon Rav Yosef Dov Haleivi Soloveitchik, zt”l, explained that this idea of making them like new is actually a special rule of kashering chometz utensils for Pesach (similar to utensils of , of ritual ) which does not apply to kashering utensils from traif to kosher.

Codified by , this rule mandates that, when kashering utensils by hag’alah (purging), the traif utensil becomes kosher as soon as it has been dipped into boiling water. When kashering for Pesach, however, the utensil must be placed into cold water immediately after it has been dipped in boiling water. This serves to forge the metal, making it “like new.”

The Sh’lah Hakadosh explains this by referring to the which explains that the Halachic details of kashering for Pesach parallel the struggle of the neshama (soul) to purify itself from . The Zohar expounds upon the kabbalistic notion that the Yetzer Harah (evil inclination) is compared to the yeast that ferments the dough. The Halachah mandates that “Ein Biur Chometz Ela Sreifa” (the destruction of chometz) is only through burning. Purging utensils of chometz can be compared to ridding various types of from the soul. The degree to which the soul has been stained will determine what level of kashering is necessary to purify the soul.

Utensils that were used with cool or tepid water may be kashered by rinsing the utensil in water from within and without. Utensils in which liquids were cooked upon fire must be purged with boiling water. Equipment that was used directly in the fire may be kashered only by libbun gammur (purging with fire until it becomes white-hot and sparks fly from the intensity of the fire). Similarly, a soul that has been slightly damaged by the Yetzer Harah only requires perfunctory cleansing by “rinsing.” Someone who has been more deeply involved in sin needs to “purge” his soul through teshuva chamura (deep and earnest repentance). Even one who has been totally immersed in the depths of depravity can re-ignite his neshama, but only by direct contact with the Aish HaTorah (Sinaitic Fire of Torah).

The Sh’lah Hakadosh expounds further that the difference between chometz and matzah is minute. The words “chametz” and “matzah” both contain the same letters of the aleph bet, with the difference only in the substitution of the letter “chet” in chametz for the letter “heh” in matzah. The difference between these two letters is merely the dot that connects the left leg to the roof of the letter.

The Sh’lah Hakadosh explains that the difference between complete and deficient faith in HaShem is but one speck. All human creativity is based upon the fundamental scientific principle that matter can neither be created nor destroyed ─ it can only be changed from one form to another. HaShem’s creativity, however, is that of yesh m’ayin (creating something from nothing), fabricating the first speck from which all other things are created.

Haran who came from Charan clearly understood and accepted the principle of HaShem’s creation yesh m’ayin. When the angels came to Sodom on Pesach to save Lot (Avraham’s nephew and son of Haran), Lot served them matzah because, as a descendant of Haran, he understood that HaShem created the world yesh m’ayin. The people who lived in the land of Charan totally denied G-d’s role in the creation of the world. Although Haran did not share those doubts, he was uncertain as to HaShem’s continued role in supervising and controlling the world, and therefore was reluctant to enter Nimrod’s furnace with Avraham. (The Shalah Hakadosh notes that the same speck differentiates the “heh” from the “chet” in the names of Haran and Charan.)

When we eat matzah, we affirm our belief in HaShem’s creation yesh m’ayin. At the same time, we affirm our belief that HaShem continues to control all of His creation. We enumerate the miracles of the ten plagues, as well as the numerous miracles at Yam Suf (the sea). We describe in great detail the numerous miracles G-d performed for our ancestors in Egypt and beyond, emphasizing His control of the forces of nature and His ability to contravene these forces at will.

Our performance of biur chometz ─ of obliterating the speck of fermentation from the dough, as well as from our neshamot ─ is followed by eating matzah and reciting the Haggadah, through which we affirm our faith, both in HaShem’s continued Divine intervention in the world, as well as in our own ability to cleanse our neshamot and infuse our lives with pure and authentic ruchniut (spirituality). Chag Kasher V’ Samayach.

The Korban Pesach Rabbi Dr. Chaim Wakslak Mara D'atra, Young Israel of Long Beach, NY

The Shabbat preceding Pesach is called Shabbat HaGadol (the Great ). The reason for this title is that a great miracle was performed on that day – for the first time, HaShem saved the lives of the from the hand of the Egyptians. We were vulnerable and could have been easily defeated. We find that the tenth of Nissan was the Shabbat; each Jew took a lamb for the paschal and tied it to his bedpost. When the Egyptians asked them ‘why are you doing this,’ they replied that it was to be slaughtered as a paschal sacrifice as G-d commanded us. This set the teeth of the Egyptians on edge because their were being slaughtered, but they could say nothing. In recognition of that miracle, we call that day the Great Sabbath (Tur, OC 430).

Often, Shabbat HaGadol coincides with the reading of Parshat Tzav, which reviews the different categories of korbonot (sacrifices):

1. Olah – elevation offering; 2. – meal offering; 3. Shelamim -peace offering; 4.Chatas – ; and 5. Asham -.

We might ask: To which category does the Korban Pesach belong? To assist us in finding the proper classification, an understanding of what the sacrifice of the Korban Pesach was designed to accomplish is in order: 1 - According to Maimonides, (Guide for the Perplexed, Book 3, Chapter 46) G-d commanded the Israelites to slaughter lambs specifically because the Egyptians worshipped them. The purpose of the Paschal lamb is to rid the Israelites of these idolatrous beliefs. The sacrifice and blood spread on the doorpost communicates a message to the Israelites. When the Israelites see blood on their gates, they realize the connection between their salvation and prior slaughter of the lamb (the Egyptian .) Only after rejecting idolatry do they merit being saved.

2 - A different approach is advanced by the Chizkuni. Rather than a message to the Israelites, as suggested by Maimonides, the blood is intended to give a message to the Egyptians. His understanding behind the Paschal lamb emerges from an analysis of the laws regarding its slaughter and consumption. On 12:6, the Chizkuni explains that it was necessary to take the lamb a full four days before its actual sacrifice, "So that the Egyptians would see their gods tied shamefully and disgracefully in the homes of the Israelites and would hear the squealing with no one to save them."

According to Chizkuni's interpretation, the purpose of the Paschal lamb in Egypt was primarily directed at the Egyptians, as part of G-d's war against Egyptian idolatry, "I will mete out punishments to all the gods of Egypt" (12:12). In contrast to Maimonides, it is not as much the Israelites as it is the Egyptians who must realize the uselessness of their gods and the absurdity of their beliefs.

3 - Rashi advances a third approach to understanding the Paschal lamb in Egypt. Repeating the question of Chizkuni, he asks: "For what reason did G-d command that the lamb be taken four days prior to its slaughtering, a requirement which does not pertain to the Paschal lamb of future generations?” He answers that “HaShem might have felt ‘the time has come to fulfill the oath which I [G-d] swore to that I will redeem his children, but they were not engaged in any commandments for which they could merit being redeemed as is stated, and you were naked and bare (Ezek. 16:7). Therefore He gave them two commandments, the blood of the Paschal lamb and the blood of circumcision."

From this perspective, the purpose of the Paschal lamb is not to negate Egyptian idolatry; it is not aimed at rejecting heretical beliefs. Rather, it is affirming religious convictions and strengthening the Israelites’ bond with G-d. If a person disassociates from idolatry, from the depraved culture of Egypt, it doesn’t make him worthy of redemption. Sur mei-ra − shunning evil, must be followed by asei tov − doing good ( 34:15). Only after Israel begins performing G-d's commandments can they be redeemed. Torah isn’t satisfied with people abstaining from wrongdoing; it demands positive affirmative action.

In acknowledgement of three differing perspectives on the purpose of the Korban Pesach, the category of Korban it falls into may differ as well. According to the perspectives of the Rambam, Chizkuni, and Rashi, the Korban Pesach can alternatively be understood as an Olah, Shelamim or Mincha offering.

The Korban Pesach shares a principle similarity with the Korban Shelamim which is deemed beneficial to its owner, as evidenced by the fact that is consumed by the person who brings it, and its remains are prohibited. This Korban Shelamim aspect of the Pesach offering fits the interpretation of the Rambam who sees the Korban Pesach as an offering commanded primarily for the benefit of B’nai Yisrael, reinforcing the message that their salvation comes from HaShem.

The Pesach offering shares two similarities with the Olah (). In both cases, the Torah requires an unblemished male animal, either sheep or ( 1:10), and a complete roasting in fire. "Its head with its legs and with its innards" (Shemot 12:9). Further, the parallel of the Korban Pesach and the Korban Olah coincides with the interpretation of the Chizkuni who sees the message of the Korban Pesach sharing the message of the Olah, exclusivity to HaShem (indicated by complete consumption on the ), in that the Pesach was designed to convey to the Egyptians the exclusivity of HaShem.

Finally, the Korban Pesach bears similarity to the Mincha (meal offering) which includes a prohibition of chametz, as explicitly commanded in Vayikra 2:11 – "Any mincha which you offer to G-d, you shall not make with chametz." The Korban Pesach includes such a prohibition as indicated Shemot 12:19.

The Mincha, however, does not represent an independent sacrifice; rather, it is treated as a sub-section of the Olah. When the Kohanim eat the mincha, they eat it in the place where the offerings of the altar are consumed. The Torah accordingly emphasizes (6:9-10), "And the remains of it and his sons will eat, it shall be eaten as matzot in the holy place... It shall not be baked with chametz; I have given it to them as their portion of My offerings made by fire."

The element of similarity between the Korban Pesach and the Mincha offering reflects the thought of Rashi, who views the Korban Pesach as not only an annulment of the idolatrous beliefs of Egypt (as in the interpretation of Chizkuni, suggesting a parallel with Olah), but symbolizing positive action on the part of B’nai Yisrael in their service to HaShem. This is evidenced further in the role of the Kohanim, pre-eminent servants of HaShem, who take positive action towards their recognition of Him, by engaging in the concrete of eating the offering.

Let us pray that we will once again be zoche (worthy) to bring the Korban Pesach speedily in our time.

Shabbat Shalom and a Chag Kasher V’Samayach The Weekly Sidra "Pocket Loss" Rabbi Moshe Greebel Z'L This week’s Sidra begins with Moshe being commanded to address Aharon and his sons:

“Command Aharon and his sons, saying, ‘This is the Torah of the burnt offering; it is the burnt offering, because of the burning upon the altar all night to the morning, and the fire of the altar shall be burning in it.’” (Vayikra 6:2)

Citing the Sifra (Toras Kohanim 6-1) Rashi gives us this:

“The expression ‘Command’ always denotes urging (to promptly and meticulously fulfill a particular commandment) for the present and also for future generations. Rabbi Shimon taught, ‘Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved.’”

The expression for a monetary loss is Chisaron Kis, or ‘a pocket loss.’ It would appear from Rabbi Shimon that when a Mitzvah requires a Chisaron Kis, it is necessary for the Torah to more strongly urge this Mitzvah’s accomplishment than a Mitzvah which has no Chisaron Kis.

But, what exactly is the Chisaron Kis when it comes to an Olah, a burnt offering in our above Passuk (verse)? And, why is Rashi making mention of Rabbi Shimon’s dictum in this particular Sidra?

We have several answers for these queries, the first from the text Divrei Dovid (attributable to a long list of potential authors) as found in the Likutei Basar Likutei (Vayikra page 31). The Korban Olah is completely burned, and unlike other Korbanos (offerings) nothing of it goes to the Kohanim except for its hide as we see from here:

“And the Kohain who offers any man’s Olah, the Kohain shall have for himself the hide of the Olah which he has offered.” (Vayikra 7:8)

Now then, since only the hide of an Olah goes to the Kohanim with nothing else, the Kohanim might be reluctant to offer the Olah due to Chisaron Kis (a monetary loss of meat) when they could possibly be bringing another Korban from which they would get meat. Hence, Rabbi Shimon states, “Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved.”

The Sichos Tzadikim (published 1895- Rav Yisroel Dovid Ben Avraham Nisan Zeiss HaLevy of blessed memory) tells us that every human organ has a so called ‘pocket,’ or a way of covering that organ so that it does not cause sin. The mouth has lips, which can be tightly shut so that nothing unbecoming is issued from the mouth. The ear has a lobe, which can be inserted into the ear so that nothing sinful may be heard. The eyes have lids, which can be tightly shut so that nothing improper is seen. All of these organs can be placed in a ‘pocket’ to protect the individual from sinning.

However, human thought, which on occasion can be evil, is like a bird which has entry everywhere and goes where it pleases. Evil human thought is free to journey anywhere without the protection of it being placed in a pocket.

And, the Korban Olah forgives for evil thought as we see from the Rabbeinu Tanchuma (Warsaw) Tzav Chapter 13:

“….. And you should know that it (Korban Olah) comes only to forgive for (evil) thoughts of the heart…..”

Therefore, concludes the Sichos Tzadikim, what Rabbi Shimon is truly referring to is the Chisaron Kis, the loss of a protective pocket when it comes to human thought for which the Olah forgives. And so, he states, “Scripture especially needs to urge (people to fulfill commandments) where a Chisaron Kis (a loss of a protective pocket) is involved.”

In the text Imrei Shefer (Rav Sh’muel Frankel 1815- 1881 of blessed memory), we have the following. Our above Passuk states, “This is the Torah of the burnt offering.” In the Gemarah of M’nachos 110a, we have this:

“Raish Lakish said, ‘What is the significance of the verse, “This is the Torah of the burnt offering, for the meal offering, for the sin offering, and for the guilt offering?” (Vayikra 7:37) It teaches that whosoever occupies himself with the study of the Torah is as though he were offering a burnt offering, a meal offering a sin offering, and a guilt offering,.’”

That is, anyone who diligently studies the Korbanos (offerings) is given credit for actually having brought these Korbanos. Now, it is important to understand that it was chiefly the responsibility of the Kohanim to teach Torah to the nation. And, since the Kohanim were given a portion of every Korban (they even received the hide of an Olah), these Kohanim might not have wanted to teach the nation that anyone who diligently studies the Korbanos (offerings) is given credit for actually having brought these Korbanos. For, teaching this principle to the B’nai Yisroel would allow them to study the Korbanos instead of actually bringing them, which would have resulted in a Chisaron Kis for the Kohanim who would not receive their shares from the Korbanos.

Therefore, since the Kohanim might have been somewhat reluctant to give away such secrets, Rabbi Shimon learns, “Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved,” including the teaching of such secrets.

In the K’Sav Sofer (Rav Avraham Shmuel Binyamin Schreiber 1815- 1871 of blessed memory) we find this. In LaShon HaKodesh (holy tongue) the word for a burnt offering is an ‘Olah,’ or something that ascends. Therefore, the expression ‘This is the Torah of the Olah,’ according to the K’Sav Sofer, is a warning against haughtiness, wherein one has ascended far above his station.

But, posed the K’Sav Sofer, why is a warning of not being haughty given to of all people, Aharon and his sons, who were all Tzadikim (righteous persons)? The answer is that once the B’nai Yisroel entered Eretz , Aharaon and his sons, with the gifts that Kohanim receive from the rest of the nation, were for the better part exempt from working for a living. They were only involved in the teaching and disseminating of Torah. And, being so apart from the rest of the nation who labored for their existence, haughtiness would not be an unexpected factor.

Hence, along comes Rabbi Shimon and states, “Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved.” Or, since Kohanim have no need of pockets (Chisaron Kis since they do no business), the Torah requires strong urging on their part against haughtiness.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. Parshas Tzav: The Ascending Burning Sacrifice Мошиаха Цав: по возрастанию Сжигание Жертва Rabbi Yisroel Yitzchok Silberberg Associate Member, Young Israel Council of

Тора начинается этой главе, поручив Моше командовать Аарона, чтобы призвать Коэны, чтобы служить в храме с готовностью и тщательной осторожностью. В частности Тора требует готовности в связи с жертву "Ола".

Очевидный вопрос в том, почему жертва Ола требуют внимания коэнов больше, чем другие жертвы? Если не все жертвы требуют черту готовностью?

Раши отвечает на этот вопрос и утверждает, что, поскольку жертва Ола включает в себя потерю денег, как вся животное было сожжено на алтарь, надо было командовать Коэны, чтобы быть тщательным в их исполнении.

Интересно отметить, что святая жертва была также жертвой, которая требует напоминания будет работать корректно. Можно было бы подумать, что такая святая заповедь будет сделано с таким энтузиазмом, что это не будет необходимо, чтобы предупредить Коэны не игнорировать его. Казалось бы нелогичным, чтобы напомнить Коэны, чтобы выполнить самую важную жертву. Тем не менее, как это имеет место в жизни, наиболее важные и святые задачи являются наиболее игнорируются. Люди часто в спешке, чтобы быть вовлечен в действия, которые хорошо разрекламированных, которые приносят индивидуальный славу и кредит на ее выполнение. Другие, менее известные обязанности становятся менее привлекательными и обычно игнорируются.

На прошлой неделе мы пережили наиболее ужасные трагедии. Мы выяснили, на Motzai Шаббат, что семья Сассун потерял семь своих дорогих детей в страшном пожаре. Это невозможно понять, опустошение и потеря семьи испытали. Как семья будет полностью разрушен в одну ночь?

Отец, раввин Сассун, на похоронах называют своих детей смерти в качестве Ола жертвы. Дети были драгоценные и чистые души, что вознесенные непосредственно к небесам.

Мы не можем понять пути Аль-могучий и почему маленькие дети забрали в таком зрелом возрасте. Тем не менее, мы можем взять на себя реакцию отца и сделать себе лучших людей. На похоронах отец сказал, что только так он может справиться с ситуацией является "полной и окончательной капитуляции Аль-могучий».

Мы не должны быть заняты вопросами о том, почему и как. Скорее, мы должны подчинить свою волю и интеллект на воле нашего создателя. В один прекрасный день все наши вопросы будут даны ответы. Но до тех пор мы не должны укреплять себя и выполнять все заповеди наши, как Oláh жертвы --- чистого и полного ради Аль-могучей годов. Хорошие Шаббат! Shabbos HaGadol Drasha Rabbi Meir Zev Goldberg Rabbinic Intern, Young Israel

תבש that the Shabbos which precedes Pesach is called םלוע רדס says in the name of the ל"ת ןמיס ח"וא in רוט The םהל וחקיו הזה שדחל רשעב" ,saying לארשי ללכ occurred. Hashem told Moshe to speak to סנ tהגדול aerg a esuaceb איש שה לבית אבת שה לבית" . ehT קרבן פסח ni thguorb saw taht מצרים htnom eht fo htnet eht no nekat eb dluohs. Each man took a sheep for himself and tied it to his bedpost.

ןברק The Egyptians asked “what is it that you are doing with our deity”, and the replied “to slaughter it for the פסח taerg a demrofrep mehsaH .”su dednammoc mehsaH sa נס ehT .dnopser ot sselrewop erew snaitpygE eht dna רייתא taht syas hcihw כלל ישראל tfel מצרים fo htneetfif eht no ניסן , llef raey taht hcihw גמרא שבת דף פ"ז a sgnirb ב the day they , ןסינ makes the obvious calculation that the fourteenth of ותואו ה"ד תופסות .out on a Thursday was on the , ןסינ the tenth of , חספ ןברק was on Wednesday, and the taking of the , חספ ןברק slaughtered the . לודגה תבש previous Shabbos. This is why the Shabbos before Pesach is called

or significant event in , סנ a , בוט םוי discuss is that whenever we commemorate a םישרפמ A question that many Jewish history, we celebrate it on the date it occurred and not on the day of the week that it happened on. Why is it that the day that it , ןסינ on the Shabbos before Pesach, and not on the 10th of סנ we always commemorate this great completed the לארשי ללכ is the same date in Jewish history that ןסינ answers that the tenth of ח"ב transpired? The Therefore, if we .” וכו ןושארה שדחל רושעב ןדריה ןמ ולע םעהו“ states טי:ד עשוהי in קוספ as the , ןדרי crossing of the people might mistakenly think , לודגה םוי and call it סנ the date to commemorate this ןסינ were to make the tenth of .ןדרי of the crossing of the סנ that it is referring to the

on the day of the week it occurred, and not its date in the חספ ןברק of the taking of the סנ Thus, we celebrate the they immediately , חספ ןברק to take the לארשי ללכ answers that when Moshe commanded השירד month. The in אתליכמ So much so that the . הוצמ immersed themselves in the studying of the reasons and intricacies behind the that it חספ ןברק of הוצמ they became so involved in theפרשת בא יב:כא fo sdrow eht no setirw משכו וקחו לכם , taht . הרז הדובע drew them completely away from

.on Shabbos הוצמ This kind of reaction could have only occurred because Hashem had commanded them to do the which enables one to excel in his , הרתי המשנ the , הלוגס Shabbos is the only day of the week which has a special learning and become closer to Hashem.

didn’t just “happen” to fall out on Shabbos. On the ןסינ Using this line of reasoning we can also say, that the tenth of שראל eht mrofrep ot מצוה fo קרבן פסח rof dna ,htneetruof eht no יציאת מצרים rucco ot, י ללכ contrary, in order for writes that we find that Shabbos is called ה"לש had to start specifically on Shabbos. The חספ ןברק the taking of the habbos was established into the very nature of the world at theמעין הברכות , ehT .sgnisselb fo niatnuof a קדושה S fo which םיבוט םימי that the other six days are elevated. All the more so by the השודק time of creation and it is from this לכם שבתון , eht קדושה י באחד לחדש יהיהעיבשה שדחב states דכ:גכ ארקיו in קוספ as the , ןותבש are in fact called דיתע תבשה תא רומשל וכזת םא writes הכ:זט חלשב תשרפ in אתליכמ stems from Shabbos. Similarly, the בוט םוי of הקדוש ברוך הוא לתת לכם שלשה מועדות פסח ועצרת וסוכות , eb nac ew sobbahS gnivresbo ylreporp hguorht זוכה ot .Wishing you a Chag Kasher V'samayach קדושה fo יום טוב. the and Korban Pesach Rabbi Aharon Ziegler Associate Member, Young Israel Council of Rabbis

It is not coincidental that the Yom Tov of Pesach always follows Parashat Tzav. The practice of reading a particular section of the Torah in connection with a specific holiday dates back to Moshe Rabbeinu. Tzav is read before Pesach, Bamidbar before , Devarim before Tisha B’Av, and Nitzavim before Rosh Hashana.

The reason for reading Parashat Tzav before Pesach is because Vayikra and Tzav contain many descriptions of Korbanot (sacrifices). While most of them are Korbanot offered by individuals, the Korban Pesach, as the first communal Korban represents a shift. It serves as a key to the redemption of our people because it emphasizes the sense of community among Klal Yisrael.

Only two positive Mitzvot in the Torah carry within them the penalty of “Karet”, (heavenly death), for non-observance; the Korban Pesach and Brit Milah (circumcision). We can understand the penalty for not observing Brit Milah because it is the mark of identification of male Jews, which sets us apart from all other nations. However, why should the failure to offer the Korban Pesach carry such a severe penalty? Regarding all other positive Mitzvot, if we fail to fulfill them, we receive no reward, but we are not punished either. Why should the Torah impose such a severe penalty for failure to offer the Korban Pesach?

Rav Soloveitchik suggested, that the Korban Pesach serves the identical function of Brit Milah throughout our history. It is more than a single positive commandment; it is the mark of our collective identity. According to Rashi (Rabbi Shlomo Yitzchak, 1040-1105)., only one-fifth of the Jewish People left Egypt (Shemot 13:18). Like the Korban Pesach, the journey required a leap of faith. Those who refused to offer the Korban Pesach showed a disbelief in GD. These severe transgressions required a severe punishment-Karet. The Korbanot are introduced in Parashat Vayikra and completed in Tzav, coinciding with Chag HaPesach, in order to emphasize the element of Emunah and collective experience of a communal endeavor. In this respect, it is the Korban Pesach that most openly captures the broader values of , of Mesirat Nefesh (self-sacrifice) and areivut (interdependency) .

Why was it necessary for our people to offer this sacrifice at the moment of the exodus? The reason is that a slave usually is focused only upon himself and loses interest in his fellow slaves. So the purpose of the collective Korban, is to instill in us the feeling of compassion upon each other, and It symbolizes our surrender as Jews to the will of HaShem. GD remembers how we followed him into the desert, shed our status as slaves and became a community of GD. This is why the Korban Pesach was so important, and why failure to offer it resulted in Karet-being ripped away from Jewish destiny. These are the thoughts that should come to our mind at the Seder when we eat that last piece of precious Matzah, the “Aifikomin”, which represents the Korban Pesach of our time.

Shabbat Shalom and Chag Samayach. Meafar Kumi Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

.םירבדה ןיב רשקה המ ןיבהל שי .הטושפ הנשב חספ םדוק תבשב "נפסק בשולחן ערוך )סימן תכח סעיף ד( שלעולם קוראים פרשת "צו כתוב בפרשתנו: "וידבר ה' אל משה לאמר. דבר אל אהרן ואל בניו לאמר זאת תורת החטאת במקום אשר תשחט העולה תשחט החטאת ת העולה? מבאר ה"מי יח(. מה התורה באה ללמדנו שהחטאת נשחט באותו מקום שנשחט-לפני ה' קדש קדשים הוא" )ויקרא ו, יז השלוח" )חלק ב', פר' צו( שקרבן עולה מסמל את הצדיק הגמור, שכולו עולה כליל לה'. לעומת זאת, קרבן חטאת מסמל את בעל התשובה, שבא לכפר על חטא. ומלמדת אותנו התורה, אדם שחטא ומקריב קרבן לשוב בתשובה, מתקשר תיכף באותו מקום חיים המ תורוהל .חבזמה לש ןוילעה וקלח לע קרזנ תאטחה םדו ,חבזמה לש ןותחתה וקלח לע קרזנ הלועה םדש ,שהצדיק נתקשר שם. ועוד שאמרו חז"ל )סנהדרין צט.(: במקום שבעלי תשובה עומדים, אין צדיקים גמורים יכולים לעמוד.

ששב בתשובה זוכה לעלות למעלה דבר זה טעון ביאור. היתכן, אדם שעבר על איסורי תורה, אפילו על החמורים שבהם, בשעה ממדריגת צדיק גמור, אשר כל כולו קודש לה'? נראה לבאר בס"ד: ר' פנחס מקאריץ )אמרי פנחס, פר' בראשית( מביא את דברי רבינו מנו, האריז"ל )ריש אוצרות חיים( שהסיבה שהקב"ה ברא את העולם היא כדי להיקרא רחום וחנון. כי אם אין בעולם מי שיקבל רחמים מ איך יקרא רחום. ואומר הר' פנחס מקאריץ שזוהי הסיבה שהקב"ה ברא את עץ הדעת, בכדי שתהיה אפשרות לאדם לחטוא וה' ירחם עליו. מה שאין כן אם ה' לא היה בורא את עץ הדעת ונותן אפשרות לחטוא, כולם היו צדיקים גמורים, ולא הייתה באה לידי ביטוי גודל רחמנותו של ה'.

רחמנותו של הקב"ה מתגלה בזה שנתן אפשרות לאדם לשוב בתשובה, שאין רחמנות גדולה מהתשובה. וכתוב בתנא דבי אליהו גודל יפלכ ףרחיו םדא דמוע וליפאש ,הבושתב ולבקמו םימחרב ינא ירה ,וזמ הלעמל וז תוריבע האמ םדא לידגה וליפא" :)כ השרפ הבר( ל כולם", עכ"ל. ומקרה מלא הוא: "יעזב רשע דרכו ואיש און מחשבתיו וישוב אל ה' מעלה ויחזור ויעשה תשובה, הקב"ה מוחל ע וירחמהו" )ישעיהו נה, ז(. ולא רק שברגע קט האדם מתקן את כל אשר קלקל ומרד נגד מלך מלכי המלכים במשך כל ימי חייו, אלא ד קרוב וידיד", כלשונו של הרמב"ם )הלכות תשובה מחנו בוהא אוה םויהו ,הבעותו קחורמו ץקושמ םוקמה ינפל יואנש הז היה שמא" פ"ז הלכה ו(. היש גילוי לרחמנותו של ה' יותר מהתשובה?

ועוד מדברי הזוהר הקדוש )ח"ג פרשת אחרי מות, סט:(: בשעה שהקב"ה רצה לברוא את האדם, נתיעץ בתורה, ואמרה לפניו, האדם להרגיז לפניך, ואם תעשה לו כמעשיו, העולם לא יוכל לעמוד לפניך, וכל שכן שאתה רוצה לברוא עתיד הוא לחטוא לפניך, עתיד הוא האדם. אמר לה הקב"ה, וכי לחינם אני נקרא "אל רחום וחנון ארך אפים" )שמות לד ו(. ועד שלא ברא הקב"ה את העולם ברא את היי מוכנה למחול חטאיהם ולכפר עליהם. התשובה, ואמר לה, אני רוצה לברוא את האדם על תנאי שכאשר ישובו אליך מחטאיהם שת ובכל שעה ושעה התשובה מוכנה לגבי בני האדם לכפר על כל חטאיהם, ע"ש. הרי שעל ידי שה' מקבל את השבים, מראה את רחמנותו לעולם.

שה' נקרא רחום ניתן לאמר, שזו מעלתו של בעל התשובה מעל הצדיק הגמור, שדווקא על ידו תכלית הבריאה יוצאת לפועל, דהיינו וחנון בדרגה הגבוהה ביותר. וידוע ששם הוי"ה )ה'( הוא שם הרחמים, כמו שכתוב "ה' ה' אל רחום וחנון" )שמות לד ו(. ממילא בעל התשובה זוכה לאחוז בשם הוי"ה בדרגה הגבוהה ביותר, שהרי הוא זה שמגלה את גודל רחמנותו של ה' בעולם. וזה שנאמר: "יעזב רשע און מחשבתיו וישוב אל ה' וירחמהו" )ישעיהו נה, ז(, "קחו עמכם דברים ושובו אל ה'" )הושע יד, ג(, "שובה ישראל עד ה'" דרכו ואיש .ה"יוה םשב זחוא םדאה הבושת ידי לעש .)ב ,די עשוה(

נבראים בלבד. למשל, עומק הדברים: ידוע שכל שמותיו של הקב"ה, חוץ משם הוי"ה, אינם בעצם שמותיו אלא כינויים מצד השגת ה הקב"ה אינו נקרא "אדון" ו"מלך", אלא אם כן יש לו עם ועבדים. אבל שם הוי"ה, הוא שם העצם המורה על עצמיותו של הקב"ה ממש, שהוא היה הווה ויהיה )תורת המגיד ממעזריץ, פר' לך לך, וישלח(. נמצא שהבעל תשובה זוכה לעלות למקום ששם הוא אוחז בהקב"ה ביכול. וזה שכתוב: "אם תשוב ישראל נאם ה' אלי תשוב" )ירמיהו ד, א(, "אחרי עשותה את כל אלה אלי תשוב" )ירמיהו ג, ז(. בעצמו, כ שעל ידי תשובה האדם זוכה לעלות ולהתחבר לעצמותו של הקב"ה. וזה שכתוב בזוהר )חיי שרה, קכט:( "דבעלי תשובה אינון קריבין הם קרובים למלך יותר מכולם(.למלכא יתיר מכלהו" )בעלי תשובה

עתה נבין את הקשר שבין פרשת צו, המרמזת על בעל התשובה ומעלתו, לענין חג הפסח. כתב האריז"ל )פרי עץ חיים, שער חג המצות פ"ה( שפרעה לא האמין בשם הוי"ה, ורק האמין בשם אלקים. כדכתיב "ויאמר פרעה מי ה' אשר אשמע בקולו לשלח את ישראל, לא עתי את ה' וגם את ישראל לא אשלח" )שמות ה, ב(. פרעה רצה להסתיר את רחמנותו ועצמותו של הקב"ה, וממילא את יכולתו לקבל יד את השבים בתשובה. כידוע "מצרים" היא בבחינת "מיצר" וגבול, שתופס וחונק את האדם ללא אפשרות לשוב לה'. אך ביציאת מצרים ואהבתו אלינו, שאפילו בהיותנו שקועים במ"ט שערי טומאה, בבחינת "הללו עובדי עבודה זרה הקב"ה גילה לנו את עוצם רחמנותו והללו עובדי עבודה זרה", עדיין יש דרך לעלות ולשוב אליו יתברך. וזו הייתה תכליתה של יציאת מצרים, לגלות לעם ישראל את שם ה בשם הוי"ה. דהיינו להורות לנו שאפילו אם נרד לעמקי הטומאה, הוי"ה ואת עצמותו ורחמנותו של הקב"ה, ולבטל את כפירתו של פרע יש דרך לעלות ולשוב אל ה', ואף להגיע לדרגות הגבוהות ביותר בעולם! וזה שנאמר "ולמען תספר באזני בנך ובן בנך את אשר .)ב ,י תומש "'וידעתם כי אני ההתעללתי במצרים ואת אותותי אשר שמתי בם

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