Pesach 5775/2015 - Congregation Tifereth Israel of Passaic, NJ

I T TIM L A T ORAH
P ESACH V OL . 2.15
‫ |ט’ו ניסן תשע’’ה‬April 4, 2015
United we stand
Rabbi Solomon Weinberger
Based on a shiur delivered by Rabbi Solomon Weinberger ‫ שליט"א‬at Tifereth Israel - Rabbi Emeritus of Cong. Tifereth Israel
The Yalkut Shimoni (Shemos 234) record that after the splitting of the sea, a prosecuting angel asked
Hashem why Benei Yisrael deserved to have this miracle performed for them. After all, while in Egypt,
the Jewish people committed the grievous sin of idolatry. Hashem responded that while indeed they
did violate idolatry in Egypt, it was due to circumstances beyond their control and it was thus never
intentional. What is startling about this interpretation of the Yalkut Shimoni is that the same prosecuting angel remained silent when Hashem performed miracle after miracle in Egypt. Why did the
prosecuting angel not challenge Hashem in those instances as well?
The Meshech Chachma (Shemos 14:29) explain that when the Jews were at the Yam Suf, they started to
fight amongst themselves. The Mechilta claims (14:13) that at the Yam Suf they became divided in to
four hostile groups. Thus, at this juncture the Jews were lax in their mitzvos bein adam lechaveiro (mitzvos
relating to Mankind). In Egypt, on the other hand, while the Jews were lax in mitvos bein adam lamakom
(mitzvos relating to Hashem), they excelled in their mitzvos bein adam lechaveiro. They all got along well
and did not speak lashon hara about each other (Mechilta 28). The Torah provides strict punishments
for those who violate mitzvos bein adam lamakom. Thus, murder, sexual immorality, and idoloatry are all
punishable by death. Mitzvos bein adam lechaveiro, on the other hand, do not carry any corporal punishments; lashon hara, stealing, quaraling, while prohibited, are not punishable by Beis Din. The Torah is
thus more strict when it comes to punishments for those who violate bein adam lamakom. However,
this is only true in reference to individuals. When it comes to the community, bein adam lechaveiro is
actually considered more serious. The Meshech Chachma cites a Yersushalmi (Pei’a 4b) to prove this
point. In the generations of King David, the Jews were unsuccessful in many of their battles; in the
generations of Achav, the Jews were successful in battle. How could this be the case? After all, the
Jews during King David’s time were tzadikim, while during the times of Achav, Jews regularly worshiped idols. The answer is that in the time of King David there were diltorim (tattle mongers), and in
the time of Achav there were no diltorim. Since the unity amongst Benei Yisrael was stronger during the
days of Achav, they had more success on the battlefield. This is why in Egypt, despite the shortcomings
of BeneiYisrael, the prosecuting angel did not challenge Hashem. He knew their unity would protect
them. Only at the Yam Suf when their bickering began, did he question why they deserved to be
saved.
The third question of the ma nishtana is why we dip twice during the seider. The hagada does not directly answer this question. The common answer given is that we dip twice to arouse the interest of
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P ESACH
I TTIM L ATORAH , P AGE 2
Rabbi Solomon Weinberger continued
the children. Rav Matisyahu Salomon (the Mashgiach Ruchani of Beth Medrash Govoha in Lakewood)
quotes the Ben Ish Chai who offers a different interpretation. He claims that we dip twice at the seider
to symbolize the beginning of galus Mitzrayim and the beginning of geulas Mitzrayim. The galus began
when Yosef’s brothers dipped his coat in goat’s blood; the geula began on the night of Makas Bechoros
when Benei Yisrael dipped the cluster of eizov into the blood of the korban peisach. This blood was subsequently smeared on their doorposts and lintels. The dipping of Yosef’s coat represents the beginning of
the period of exile; once Yosef was sold to Egypt, the promise that Hashem had made to Avraham, that
his descendants would be slaves, started to fall into place. The agudat eizov represents the beginning of
the geula, for on this night BeneiYisrael finally experienced salvation from their years of bondage. The
agudat eizov symbolizes the coming together of different groups into one cohesive unit. We learn from
both of these references that unity is a prerequisite for redemption.
Rav Salomon continues by quoting Rav Elchanan Wasserman (Kobeitz Ma’amarim Ma’asei Avos Siman
Lebanim letter 7). He asks why have the Jewish nation been victimized by blood libels for centuries.
We have a principal that any lie that is perpetuated must have some grain of truth. Yet this claim is absolutely baseless! Rav Elchanan writes that he has been thinking about this for a while, and the only
idea he came up with is that the Jewish people are still suffering from the sin of the brothers of Yosefwhere they dipped Yosef’s coat in blood. He says he is merely speculating, and Hashem should forgive
him if he is wrong, but he feels confident that he is correct.
Rav Salomon connects this concept to a phrase we invoke on Yom Kippur. At the end of the middle
beracha of the amida we exclaim that Hashem is “salchan leYisrael umachalan leshivtei yeshurun” – “the Forgiver of Israel and the Pardoner of the tribes of Yeshurun.” How does “shivteiYeshurun” differ
from“Yisrael”? Additionaly, we do not find the phrase “shivtieYeshurun” anywhere else in our liturgy, why
does it make an appearance in the climax of our Yom Kippur davening? The Meshech Chachma (Vayikra
16:30) points out that there are two sins that accompany Benei Yisrael through every generation: cheit
ha’eigel and the selling of Yosef. Cheit ha’eigel accompanies us for all sins bein adam lamakom and the
selling of Yosef accompanies us for all sins bein adam lechaveiro. “Salchan LeYisrael” refers to the cheit
ha’eigel and “umachalan leshivtei yeshurun” referes to the sins of Yosef’s brothers. We invoke both of these
concepts as we pray to Hashem for atonement on Yom Kippur.
The Rama (476:2) quotes the custom of eating the egg on the seider night as a symbol of mourning. What is the connection between Pesach and mourning? The Rama continues that tisha Be’av always
falls out on the same day of the week as the first day of Pesach. Granted, Pesach and Tisha Be’av fall on
the same day, what is the thematic connection between the two? We know that the Beis Hamikdash was
destroyed on account of sinas chinam (baseless hatred). This sinas chinam is rooted in a lack of unity
amongst the Jewish people. If we want to be able to offer the Korban Peisach in the Beis Hamikdash once
more, we need to rectify the situation by engaging each other with love and selflessness. We can’t
merely hope for the geula, we need to internalize the message of the two dips. Only when united will
we be able to demonstrate to Hashem that we are deserving of the third Beis Hamikdash. May it come
speedily in our days.
P ESACH
The experience & expression of gratitude
on the seider night
I TTIM L ATORAH , P AGE 3
Rabbi Aaron Cohen
The mitzvah of sipur yetzias Mitzrayim entails the dramatic narration and re-experience of how Hashem took
Benei Yisrael out of Mitzrayim. An additional essential component of this mitzvah is the concept of hakaras hatov, the sense of appreciation and gratitude that we owe to Hashem. In fact, Rav Yosef Dov Soloveitchik zt”l
pointed out that the very title of the text we use- hagada- connotes hakaras hatov. The Torah says in Parshas Ki
Tavo that the person who brings bikurim (the first fruits) to the Beis Hamikdash must express his thanks to
Hashem. The Torah (Devarim 26:3) introduces this person’s declaration with the word “higadti.” The Targum
Yerushalmi on this pasuk does not translate the word higadti as a simple declaration, but rather "odinan” - “I give
thanks [to Hashem]. “Thus, the very name hagada reflects the fundamental importance of giving thanks to
Hashem for the great chesed of yetzias Mitzrayim .
Rav Soloveitchik and other commentaries note that this helps us understand the centrality of haleil on the
night of the seider. The recounting of the wonders and miracles of yetzias Mitzrayim must culminate with this
expression of praise and thanks, for without it, the mitzvah of sipur yetzias Mitzrayim would be incomplete.
For this reason, the hagada introduces haleil with the words:
- " ...‫ להלל‬,‫"לפיכך אנחנו חיבים להודות‬
“Therefore we are obligated to give the fullest praise to Hashem...”. In other words, because the facet of
praising Hashem is one of the defining characteristics of sipur yetzias Mitzrayim , we are obligated to follow the
description of the miracles of yetzias Mitzrayim with the praise expressed in haleil .
Rav Soloveitchik explained that this helps us understand an enigma. If anyone were asked to identify the most
appropriate part of the Torah that could be utilized to provide the narrative for yetzias Mitzrayim, the obvious
choice would be the full and detailed account of the events in Seifer Shemos. However, the authors of the hagada chose to use “Arami oveid avi”, several pesukim that contain a terse summary of the slavery and the subsequent geula. Each word or phrase is elucidated, thereby providing a fuller understanding of the events. This
method of presentation only reinforces the question: why not simply present the straightforward, full account
as described at the beginning of seifer Shemos?
One solution to this puzzle focuses upon the central significance of hakaras hatov at the seider. Rav Soloveitchik
noted that the “borrowed” pesukim are taken from mikra bikurim, the declaration made by the farmer who
brings his first fruits to the Beis Hamikdash. The mitzvah of bikurim is a dramatic gesture of one’s gratitude towards Hashem, and the mikra bikurim gives full expression to the feeling that one owes everything to Hashem.
Therefore, the composers of the hagada transposed the mikra bikurim - so clearly identified with the theme of
hakaras hatov- to the hagada, to serve as the starting point for narrating the unfolding events and miracles of
yetzias Mitzrayim. Thus, even while we are simply describing what transpired during yetzias Mitzrayim, our
utilization of pesukim that express gratitude towards Hashem lends an additional voice to the harmony of the
haleil at the seider.
Rav Soloveitchik emphasized that true hakaras hatov does not merely reflect gratitude for particular act of generosity; it represents an all-inclusive perspective of appreciation for all that one has received. In this light, our
contemplation of the incredible display of love and compassion that Hashem showed Benei Yisrael in Mitzrayim
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The experience & expression of gratitude
on the seider night
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Rabbi Aaron Cohen continued
gives us a glimpse of the great kindness that we are beneficiaries of every day of our lives. Thus, Rav Soloveitchik highlighted that whereas the first part of the hagada (up to the 2nd cup of wine) focuses on yetzias
Mitzrayim, the hagada after the meal offers a much broader and encompassing expression of thanks for all of
the wonders which Hashem does for us each and every day. The tefilos of Haleil Hagadol (Hodo… ki le’olam
chasdo) and nishmas kol chai are characterized by their dramatic praise for the ongoing and constant kindnesses
that Hashem showers upon us, essentially embracing life itself as the ultimate expression of Hashem’s great
compassion.1
Another example of the hagada sensitizing us to the extent of the gratitude we owe to Hashem is conveyed by
an interpretation of the Vilna Gaon on the words:
“ ‫ ברוך שנתן תורה לעמו ישראל ברוך הוא‬.‫ ”ברוך המקום ברוך הוא‬- “Blessed be the Place [Hashem] blessed be
Him. Blessed be the One that gave Torah to His nation Israel- blessed be He.”
The Vilna Gaon explains cryptically that “‫ ”ברוך המקום‬means that we thank Hashem for creating the world2, and
“‫ ”ברוך הוא‬means that we thank Hashem for the thought to create the world. In “‫ברוך שנתן תורה לעמו ישראל‬,”
we thank Hashem for giving us the Torah, and then we repeat “‫ ”ברוך הוא‬to thank Hashem for the thought of
giving us the Torah. How are we to interpret this enigmatic explanation?
We can understand this with a mashal. Imagine that a couple is reaching a milestone such as a 50th wedding
anniversary. Family and friends spend much time thinking about the most meaningful way to commemorate
the occasion, while keeping in mind the feelings and sensitivities of the couple. When the event takes place,
every aspect and detail has been attended to, ensuring that the husband and wife will forever treasure the
celebration and appreciate the gesture. Clearly, the couple owes tremendous gratitude for all that has been
done for them, but the actual event is really only a tip of the iceberg. In truth, the greatest hakaras hatov is
owed for the consideration, forethought, and sensitivity that guided the preparations and ultimately led to the
success of the event.
The same is true when we offer hakaras hatov to Hashem for the creation of the world and the giving of the
Torah to the Jewish People. The hagada is teaching us that we should not only thank Hashem for the events
themselves, with all of its benefits for Kelal Yisrael and all of mankind. We must also ponder the incredible
midas hachesed of Hakadosh Baruch Hu that caused Him to “think about” these great acts of kindness, performed
solely for our benefit. While we cannot grasp how Hashem “thinks” or “considers” or “decides”, we must
nonetheless make sure to thank Him, not only for the creation of the world and giving of the Torah per se,
but also for the consideration and love which brought about these events.
A further example of the hagada broadening our horizons in our understanding of how much we owe to
Hashem appears in the Vilna Gaon’s interpretation of ‫והיא שעמדה‬. We declare that while there are enemies
who attempt to destroy us in every generation, Hashem always intervenes and saves us:
‫ עומדים עלינו‬,‫ אלא שבכל דור ודור‬.‫ עמד עלינו לכלותינו‬,‫ שלא אחד בלבד‬.‫והיא שעמדה לאבותינו ולנו‬
.‫ והקדוש ברוך הוא מצילנו מידם‬.‫לכלותינו‬
It [the promise from Hashem] has stood for our forefathers and for us. For not merely one has arisen upon us
P ESACH
The experience & expression of gratitude
on the seider night
I TTIM L ATORAH , P AGE 5
Rabbi Aaron Cohen continued
to destroy us. Rather, in every generation they arise upon us to destroy us, and Hakadosh Baruch Hu saves us
from their hand
Immediately after this, the hagada demonstrates the truth of this historical phenomenon by citing Lavan’s effort to destroy Ya’akov:
“ ...‫ ולבן בקש לעקור את הכל‬,‫ שפרעה לא גזר אלא על הזכרים‬.‫ מה בקש לבן הארמי לעשות ליעקב אבינו‬,‫"צא ולמד‬
“Go forth and learn what Lavan the Aramite attempted to do to Ya’akov our father. For Pharaoh only decreed
on the males and Lavan attempted to uproot everyone…”
On the surface, this reference seems unusual. Is Lavan the best example of someone who attempted to destroy Kelal Yisrael? Why not refer to Eisav, or Amaleik, or Haman? How is the hatred of Lavan the best illustration of the perpetual anti-Semitism described in ‫?והיא שעמדה‬
The Vilna Gaon answers that there is one fascinating feature to Lavan’s plan: Ya’akov had no inkling of Lavan’s malicious intentions. The Torah describes that when Lavan pursued Ya’akov and then caught up to him,
Hashem appeared to Lavan and sternly warned him not to harm Ya’akov in any way. The next day, Lavan
confronted Ya’akov and professed to harbor great love and affection, and pleaded with Ya’akov to make a
covenant of friendship and peace with him. Ya’akov was never made aware that in fact Lavan had wanted to
destroy him, and that his plan was only foiled due to the intervention of Hashem.
This, the Vilna Gaon explains, is the deep and powerful message of ‫והיא שעמדה‬. While we can recount a
history that is replete with hateful enemies who have tried to destroy us, we must recognize that there are far
more unidentified foes who attempted to achieve the same goal -‫ בכל דור ודור עומדים עלינו לכלותינו‬- and
were intercepted by Hashem - ‫ והקדוש ברוך הוא מצילנו מידם‬. Those miraculous interventions occurred out
of our sight and cannot be detailed or described, but on the night of Pesach, as we embrace the feelings of
overwhelming gratitude to Hashem, we give expression to the awareness that Hashem has done more for us
than we can ever know.
‫ צא ולמד‬- learn this lesson from Ya’akov Avinu. Emerging unscathed from his confrontation with Lavan, he
returns to Eretz Yisrael and establishes a home that will ultimately serve as the foundation for all of Jewish history
and destiny. How incredible it is, that Ya’akov remained unaware that everything that he accomplished was only
made possible because Hashem had dramatically saved him from the hateful intentions of Lavan. How many
Lavan’s have we been rescued from by the One who is described as “ ‫ ” הנה לא ינום ולא יישן שומר ישראל‬“Behold He will neither slumber nor sleep- the Guardian of Israel” (Tehilim 121:4)!
Sources:
1. Rav Soloveitchik demonstrated that the halacha demands that when one experiences clear Divine intervention, it must prompt the individual
to give praise for all the kindnesses that Hashem has done for that person. (‫הגדת שיח הגרי"ד‬. See also '‫)הררי קדם ח"א עמ' שד' אות ד‬.
2. In accordance with the idea that '‫ ה‬is ‫מקומו של עולם‬