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PEsach Perspectives By Ozer Alport

(Exodus 1:11)ויבן ערי מסכנות לפרעה את פתם ואת רעמסס

“It built storage cities for Pharaoh, Pisom and Raamses.”

The Gemora explains (Sotah 11a) that the names of the cities Pisom and Raamses allude to the fact that the earth there was completely unsuitable for building, and whatever the Jewish slaves built was swallowed up by the unstable ground. The Gemara (Sotah 11a) explains that the names of these two cities are indicative of their lack of structural integrity. "Pisom" means "Pi Sehom Bo'alo" - "the opening of the depths of the earth would swallow it" (that which was being built), and "Raamses" means "Rishon Rishon Misroseis” “one building after another would collapse ".

Rabbi Avrohom Yaakov Pam questions why Pharaoh, who had an entire nation available to him as slaves, didn’t choose to have them work in a more appropriate location where they would be able to build beautiful palaces and buildings which would bring honor and glory to his kingdom.

Rav Pam suggests that no matter how overwhelmingly difficult one’s task may be, he is still able to feel good about his work as long as he sees a purpose in his efforts. Even if he will never benefit in any way from the finished product, he still feels pride in his accomplishments. If Pharaoh had put the Jews to work building splendid edifices, even though they would never be allowed to set foot in them, they would still feel a sense of purpose in their suffering and would take pride in the finished product. The diabolical Pharaoh was willing to forego all benefits to himself and his kingdom in order to afflict the Jews with crushing harshness.

A practical application to our lives may be derived from a story I once heard about a contemporary Rabbi. This Rabbi had a son who was born very prematurely and severely underweight. The doctors and nurses in the hospital went above and beyond the call of duty, putting in tremendous efforts over the course of two months until the baby was finally healthy and strong enough to return home with his grateful parents.

The Rabbi searched far and wide for an appropriate gift demonstrating his gratitude toward the medical staff, but couldn’t find anything suitable. In frustration, he turned to his mentor, Rabbi Elya Svei, who explained that the doctors didn’t need any more fountain pens or paperweights. Rather, he suggested that each year on the baby’s birthday, the Rabbi should bring his son to the hospital to show the doctors and nurses the fruits of their efforts.

So many times medical professionals put in tremendous energy, fighting what they know to be an uphill battle, only to become dejected when they lose more often than not. The best gift of gratitude would be to strengthen them by reminding them that their efforts truly do make a difference and are eternally remembered and appreciated.

While most of us hopefully haven’t had such extensive interactions with the hospital staff, we have all benefited greatly from the Herculean amounts of time and energy invested in our education and upbringing by our parents and teachers, and it behooves us to give them the sense of satisfaction and accomplishment they deserve by letting them know what a difference they made in our lives and how appreciated they are. 
Ozer Alpert can be reached at ozer@partnersintorah.org

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PEsach Perspectives By Ozer Alport

(Exodus 1:10) הבה נתחכמה לו

“Come, let us deal wisely with it (the Jewish people)”

The Gemora (Sotah 11a) records that three of Pharaoh’s advisors were consulted regarding his worries about the Jewish population growth. Bilaam, who suggested the wicked plan to drown the baby boys, thus killing the Jews potential savior, was killed. Iyov (Job), who remained silent, was punished with dreadful misfortunes. Yisro, who was opposed to the plan, fled and was rewarded with descendants who were righte ous Torah scholars. Why did Bilaam, who deserved the harshest punishment for his active role in Pharaoh’s diabolical scheme, get off relatively easily with instant death, while Iyov was forced to suffer terribly throughout his life?

Rabbi Chaim Shmuelevitz (1902-1978) answers that this question stems from a fundamental misconception. Rashi writes (Kiddushin 80b) that simply being alive is the greatest present and act of kindness that Hashem could ever give a person, regardless of any difficulties which may transpire in his life. King David – who was no stranger to suffering – expressed this idea explicitly (Psalms 118:18): " יסר יסרני ק-ה ולמות לא נתנני – Hashem afflicted me greatly, but at least He didn’t hand me over to death. "

While the concept of suffering warrants a separate discussion, we can at least begin to understand that Iyov’s life, despite it’s excruciating agony, was considered infinitely preferable to Bilaam’s quick death.

Rav Shmuelevitz adds that it is essential that we appreciate the gift of life. Quoting the Medrash, the commentary Daas Z’keinim writes that Jacob died prematurely as a punishment for complaining to Pharaoh (Genesis 47:8-9) that his life had been bitter and painful. Hashem answered him, “I saved you from Lavan and from Esau and I returned Dina and Joseph to you, yet you complain about your difficult life? If so, I will shorten your life by 33 years, one year for each word of your complaint to Pharaoh! Your father lived until 180, but you will live only until 147.”

The mathematics of this Medrash are difficult to understand. Counting Jacob’s words yields only 25. Where are the additional eight words for which he was punished?

Rav Shmuelevitz answers that in order to arrive at 33, one must begin counting from Pharaoh’s question at the beginning of the verse. This yields the additional eight words, but begs another question . Even if Jacob deserved to be punished for talking in a manner which seemed to demonstrate a lack of gratitude to Hashem, why should he be punished for Pharaoh’s question as well?

When you think about it, Pharaoh’s question seems odd. It isn’t respectful to ask an older person about his age, and certainly not to inquire about it immediately after meeting him. Why did Pharaoh ask how old Jacob was? Rav Shmuelevitz explains that Jacob, being discontent with his life, must have looked older than he actually was. This prompted Pharaoh’s curiosity about how such an elderly-looking person could still be alive, so he asked how old Jacob was. Had Jacob properly valued his lot, he would have appeared less aged. Therefore, he was punished for being the impetus behind Pharaoh’s question.

Though the level of appreciation for life’s trials and tribulations demanded of Jacob is beyond the reach of most mortals, the message ought not to be dismissed. As we sit down to the Seder, and sing the verse יסר יסרני ק-ה during Hallel, let us reflect on this message and be eternally grateful to Hashem for that wonderful gift called “life”.
Ozer Alpert can be reached at ozer@partnersintorah.org

Seder Points Rabbi Elazar Meisels

“In every generation a person is obligated to envision himself as if he had been redeemed from Egypt, for not only were our forefathers liberated from Egypt, but us as well…” Haggadah Shel Pesach, Maimonides Hil. Chametz U’Matzah 7:6

“I am Hashem your G-d, who has taken you out of the land of Egypt, from the house of slavery.” Shmos 20:2

With these words, Hashem introduced Himself to the Jewish people at Mt. Sinai and established the basis for our eternal relationship with Him. To deny the miracle of the Exodus and assign it a status of “ mythical legend,” is to eliminate the foundation of our precious heritage and construct a dependable shortcut to assimilation. The Pesach Seder was designed to help us relive the events of 2,400 years ago, reflect on their meaning, and recognize their role in laying the groundwork for our unique relationship with Hashem. This opportunity presents itself only once a year, and in order to appreciate it’s immense value, once must first identify the benefits it can offer and then take whatever steps are necessary to attain them. An excellent starting point is by devoting time to studying the Haggadah in the weeks prior to Pesach and highlighting particularly noteworthy points to be raised during the Seder and throughout the holiday.

“Even if all of us were wise, all of us understanding, all of us knowing the Torah, we would still be obligated to discuss the exodus from Egypt; and everyone who discusses the exodus from Egypt at length is praiseworthy.

It happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva and Rabbi Tarphon were reclining [at a seder] in B'nei Berak. They were discussing the Exodus from Egypt all that night, until their students came and told them: "Our Masters! The time has come for reciting the morning Shema!"” Haggadah Shel Pesach

Holidays are always a great time to get together with family and friends and catch up on events. The Pesach Seder however, should be reserved for catching up on events of long ago. It is too valuable an opportunity to squander on small talk and current events. Even the greatest sages, who surely knew the entire story in all its myriad details, spent the entire night recounting them and delving into their deeper meanings and lessons. Failing to do so is akin to attending a symphony but spending all the time in the lobby, not getting to enjoy the music at all.

“Few in number" as it is said: "Your forefathers descended to Egypt with seventy persons, and now, Hashem, your G-d, has made you as numerous as the stars of heaven." Haggadah Shel Pesach

There is simply no denying that the Jewish people are an anomaly. Seventy souls descended to Egypt in poverty, only to be enslaved by the mightiest nation on earth. Yet, a mere 210 years later, a nation of three million wealthy people was redeemed by Hashem and brought to the Land of Israel to serve Him. This fact alone should give us pause and persuade us that we are here for a special purpose. Hashem has more than demonstrated His capacity to live up to His end of the deal. All that’s left now is for us to do so as well.

“In the beginning our fathers served idols; but now the Omnipresent One has brought us close to His service…” Haggadah Shel Pesach

In this paragraph, we acknowledge our humble origins as idolaters, who merited having G-d choose us as his loyal servants. Not mentioned, but equally important, is the fact that in order to deserve this elevated status, we had to make a conscious choice of turning our backs on society and rejecting the pagan lifestyle. As much as we were “chosen” by G-d to be His servants, we “chose” to serve Him by rejecting the alternatives and committing to a life of morality and ethics. This is a decision that we must renew in each generation, or risk losing sight of our mandate. The Seder is a perfect time to rededicate ourselves to this lofty mission.

One of the four types of children mentioned in the Haggadah is the חָכָם (chacham), the wise son. His question to the father is reasoned and full of detail: ``What are the עֵדֹת (eidos), testimonies, חֻקִּים (chukim), decrees, and מִשְׁפָּטִים (mishpatim), ordinances, that Hashem, our God, commanded you?" He demonstrates his willingness and intent to be included in the community (referring to Hashem as ``our God"), and appears eager to absorb and learn. Yet, the answer that he is given seems somewhat puzzling: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן , One may not eat dessert after the final taste of the pesach-offering. How is this tidbit of knowledge supposed to satiate the wise son's appetite for learning?

Many commentators explain the Haggadah's answer as meaning that the wise son must be taught all of the many and varied laws of Pesach and the Seder night, up to and including the very last halachah applicable to the evening — the fact that one may not eat after the afikoman consumed at the end of the meal. We thus reward the wise son's enthusiasm in kind, by providing him with more and more Torah to learn. This will in turn stimulate him to wish to learn and understand even more.

Sfas Emes, however, suggests that what we wish to teach the chacham is the reasoning behind the law that one must not eat after the afikoman. The afikoman must not be followed with any dessert because we want the taste of the matzah to linger in our mouth. This, explains Sfas Emes, is due to the fact that we do not wish the eating of the afikoman to simply be the unfeeling performance of a mitzvah. It is a delicacy to be savored, not to be quickly forgotten.

We must teach the chacham, he says, that all mitzvos must be k'hilchos hapesach — similar to the halachos of Pesach — in this sense. Scholarship is worthy and valuable, but Torah is much more than a collection of facts and laws. One must hunger for the fulfillment that comes with following the path of Hashem, and savor every time one performs a mitzvah. This approach is the one that will yield true commitment and fear of Heaven.

Excerpted from The Kleinman Edition of A Daily Dose of Torah: Festival & Days of Awe edition, pg. 14-15
Artscroll Mesorah Publications, Brooklyn, NY March 2007.

Ten Pieces of Bread Rabbi Elazar Meisels

Dear Rabbi,
I’m wondering about the custom to place ten pieces of bread around the house prior to inspecting for the presence of chametz on the 14 th of Nissan. What is the source for this custom? Is it mandatory, and why specifically ten pieces?
Thank you,
Morry S.

Morry,
Thank you for your excellent question. There is indeed a widely accepted custom to place pieces of bread around the house before starting the inspection for chametz. This custom is mentioned by the Rem”a in ShulchanAruch [OrachChaim432,2] and the reason he gives is so that the blessing, “to eradicate chametz from our midst” not be recited in vain. We fear that since we do such a thorough job cleaning our homes and ridding them of chametz in advance of the inspection, we may not find any chametz to eradicate. The blessing that we recited would then be rendered meaningless. In order to ensure that some chametz be present for us to remove, we place these pieces around the house, thus ensuring that the inspection will yield at least some chametz. Others suggest that if our search consistently fails to yield chametz, we will become discouraged and perform a less thorough inspection in the future.

Rem”a concludes by reassuring us that even if pieces of chametz weren’t placed around the house, and no chametz was discovered during the search, one has still fulfilled his obligation to check for chametz. This is because the mitzvah is not necessarily to findchametz, but to search for it. Furthermore, one’s intention in reciting the blessing is to eradicate the chametz, should he find any. Since he takes into account the possibility of not finding chametz at the time he recites the blessing, the blessing cannot be considered recited in vain, even if his search turns up empty.

Ta”z adds that the blessing covers not only the inspection, but also the burning of the chametz which takes places the next morning. Since everybody still has somechametz in their house, we are confident that there will be something left over to burn, and that effectively obviates any concern about reciting the blessing in vain.

Of course it is crucial to ensure that the pieces should be of chametz that is not likely to crumble, and many have a custom to wrap the pieces prior to placing them to avoid this problem. They must also not be placed in areas that are accessible to young children or rodents, who could remove them to an unknown location. Of course, once the chametz is dispersed, the inspection may not be concluded until each of the pieces is located. Furthermore, the focus of the inspection should not be on finding those pieces to the exclusion of any other chametz that may be laying around.

The source of the number ten originates with the Ariza”l [Pri Etz Chaim, Shaar Chag HaMatzos] and has its roots in Kabbalah. I have also seen it quoted that the reason for ten pieces is related to the story recorded in Meggilas Esther [ 3:12] about how Haman commissioned scribes to draw up letters urging the destruction of the Jews. These scribes drafted their letters on the thirteenth of Nissan, the night before Bedikas Chametz. The Midrash [Braissa D’Seder Olam Rabbah 29] tells us that these scribes were none other than Haman’s ten sons, who were eventually hung for this crime. To commemorate their evil designs, and eventual destruction, we remove ten pieces of chametz on the following night, the 14 th of Nissan and destroy them the next morning.

Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org

aLl who are Hungry Rabbi Drucker

Dear Rabbi:
I’ve been studying about the Seder with my mentor and I’m turbo-charged this year to have a real Seder. However, my family, I’m afraid to say, is interested in the meal. “When are we going to eat?” is asked more than the four questions. Is there anything I can omit to make the Haggadah go faster for my family so that we can all be together?
Hopeful,
Andrea

Dear Andrea:
I’m so glad to hear that you want your Seder to remain a family experience, and I’m also hopeful that we can provide some tips to minimize the delay to your meal.

Jewish Law recognizes many levels of observance; the barest minimum necessary to fulfill a mitzvah, the most enhanced manner possible to beautify a mitzvah and every gradation in between. It is said that one of the former Chief Rabbis of Jerusalem at the turn of the 20 th century used to condense his Seder and then sleep for a while. He wanted the effect of the four cups of wine that he had drunk to wear off so that he would be fit to answer questions of Jewish Law that were often asked by the townspeople who would come to his home in the middle of their Seder. Of course, in a perfect world, an evening replete with questions and presentations on the text of the Haggadah and the full participation of the entire family is the objective of the Seder experience. Nevertheless, keeping your family together is also a very important objective.

The first thing to keep in mind is to be very organized and to prepare in advance so that one step flows into the other without delay. You are undoubtedly aware that the Seder is composed of 15 parts. Only six of them are “barriers” to the meal, as your family might look at it. Of them, five should go very quickly. (1) Kiddush, (2) Washing the hands [this need only be done by the person leading the Seder], (3) Dipping the vegetable [this is already a bit of food that everyone can enjoy], (4) Breaking the middle matzah [only takes a second], (5) Magid – recounting the Exodus [this is what usually takes a while], (6) Washing the hands for the meal [at which time everyone can feel very secure that they are about to eat, beginning with Matzah]. At this point, the meal begins with eating matzah, step number (7). Steps (8) and (9) are also food oriented- eating the maror/ bitter herbs, and combining matzah and maror in a sandwich. Step (10) is the actual meal.

If you prepare the items for steps 1-4 in advance, they will go quickly. I would like to explain the minimum of #5, Magid, so that you can accomplish this very important mitzvah with your family. Then, when you have time during the meal, you may want to recite the passages that you will be omitting beforehand.

If we follow the ArtScroll Family Haggadah, I can point out the page numbers of the passages that are crucial to include:

a) p. 25-7 – “Why is this night . . .we all recline.”
b)p. 27 – “We were slaves . . . he is praiseworthy.”
c)p. 31 – “Originally our ancestors . . . down to Egypt.”
d)p. 33-7 – “An Aramean attempted . . . With wonders . . . and on the earth.”
e)p. 43-5 – “Pesach—Why did. . . Maror. . . was with hard labor.”
f)p. 45-9 – “In every generation . . . who creates the fruit of the vine.”
(This abbreviated version reduces the largest section by almost half.)

I would recommend, that you prepare some points to explain and discuss about the Haggadah during the meal so that the essential lessons that you have learned with your mentor can be shared with your family.

I hope that your experience will be a very positive one and that your family will look forward to repeating the Seder with you next year. Have a very Good Yom Tov/ holiday.

Respectfully,
RD

Rabbi Drucker can be reached at rducker@partnersintorah.org

For Discussion Around the Seder Table

א) Hashem told Moses to command the Jewish people to place the blood from their Passover sacrifices on their doorposts. This would serve as a sign and G-d would pass over the Jewish houses without harming their inabitants. ( 12:13). As Judaism scorns superstitious symbols, what purpose did it serve to have this symbol on the doors, especially given the fact that Hashem knew who was inside of each house?

ב)Even though Rashi writes ( 12:15) that eating matzah is only obligatory on the first night of Pesach and optional for the remainder of the holiday, the Vilna Gaon maintains that one who nevertheless consumes matzah for the duration of Pesach is credited with having performed a Biblical commandment. This would seem to be analogous to the laws of Sukkos, in which eating bread in the sukkah is obligatory only on the first night of the holiday and is optional for the duration of Sukkos. Why is a blessing recited by one who chooses to consume bread in the sukkah for the duration of the holiday but not by a person who voluntarily eats matzoh?

ג) Just prior to the Exodus from Egypt, the Jews were given the mitzvah of sanctifying the new month based upon the testimony of witnesses about the sighting of the new moon. What connection could there be between following a lunar calendar (vs. a solar one) and the Exodus from Egypt?

ד) Judaism teaches that Hashem doesn’t punish any person unless he has done something to warrant it. Although Pharaoh deserved to be punished for enslaving the Jewish people, why did the common Egyptian citizens deserve to suffer at the hands of the ten plagues?

ה) Although the Torah contains numerous prohibitions against eating various forbidden foods, only the consumption of chametz on Pesach is given the harsh punishment of kares, spiritual excision. Why would this sin be considered more severe than eating other prohibited foods, such as milk and meat together or the meat of non-kosher animals?

ו)What did Pharaoh do wrong in refusing to accept orders from Moses and Aaron, two total strangers, who suddenly appeared in his palace and began demanding that he should immediately free an entire nation of slaves, something that no rational person would have considered normal?

ז) After Pharaoh had witnessed the mass destruction of his country at the hands of the 10 plagues, he was finally humbled and agreed to allow the Jews to leave. How is it possible that a mere few days after they left he forgot all of the suffering he had endured over the previous year and chased after them because he regretted his decision to free them?

ח) The Tur writes (Orach Chaim 417) that each of the three Biblical festivals is associated with one of the forefathers, with Pesach corresponding to Avrohom Avinu. What connection(s) between the two can there be?

ט) There are four blessings which – outside of Israel, where Yom Tov is observed for two days – are recited exactly once annually, two of which are associated with this time of the year. How many of them can you identify?

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Holiday of passover

Q: The Gemora rules (Taanis 4b) that although Sukkos corresponds to the time when we begin to need rain for the success of the crops, we don’t pray for rain on Sukkos itself, as rain on the holiday is considered a curse. We must additionally wait until two weeks after the conclusion of Sukkos in order to allow sufficient time for those who ascended to the Beis HaMikdash ( Holy Temple) for Sukkos to return home without getting wet. According to this logic, why don’t we similarly stop praying for rain two weeks before Pesach to allow people to ascend in dry travel conditions to the Beis Hamikdash with their Pesach sacrifices?

A: Rav Shlomo Zalman Auerbach explains the difference with a very practical observation. When people go to the Temple for Sukkos, they haven’t yet taken out their winter wardrobes and travel in clothes which are ill-suited to protect them from the rains on their return journey. We must therefore give them sufficient time to return home before we begin to ask for rain. On the other hand, when people ascend to Jerusalem for Pesach, they are properly outfitted in their winter gear which will be able to stand up to any inclement weather they encounter, and we are therefore permitted to continue our prayers for rain.

Rav Chaim Kanievsky posits that the answer lies in a psychological difference. The verse in Psalms (55:15) states בבית אלקים נהלך ברגש – in the House of Hashem (the Temple) we will walk with feeling. It is pointed out that the letters in the word ברגש are short for ברד, רוח, גשם, שלג – hail, wind, rain, and snow – hinting to the fact that when one merits to travel to the Temple, his excitement and enthusiasm is so great as to allow him to overcome the greatest of hurdles and to travel in even the most inclement weather. As a result, we are permitted to continue praying for rain in the weeks before Pesach because those ascending to Jerusalem won’t be deterred by the rains. After Sukkos, on the other hand, people are returning to their homes without the emotional charge and would find the rains tremendously burdensome, so we have no choice but to delay our petitions!

Q: A person who forgets or for any reason is unable to count even one night of the Omer is unable to continue counting on successive nights with a blessing, as the nightly counting over the course of the 7 weeks is considered to be one extended mitzvah. According to many opinions, the blessings which he recited until then are retroactively considered to have been in vain. A sickly centenarian’s doctors told him before Pesach that based on his poor medical condition, he would surely die before Shavuos, 7 weeks later. Is he permitted to recite the nightly blessing when beginning to count the Omer, as the laws of nature seemed to indicate that he would be prevented from successfully completing the mitzvah, thereby invalidating his blessings?

A: Rabbi Yitzchak Zilberstein responded that when a clever child has a tremendous craving for a sweet which his mother refuses to give him, he will simply recite its appropriate blessing, essentially forcing his mother to give him some in order that his blessing not be in vain. Similarly, he advised the man that specifically by beginning to count with the recital of the accompanying blessing, he could in effect “force” the Heavenly Court to allow him to remain alive – against the doctor’s prognosis – until after Shavuos in order to complete the mitzvah. It shouldn’t be surprising, then, to note that the man died the week after Shavuos!

Q: In attempting to excuse himself from accepting the mission of freeing the Jewish people, Moses claimed that he was unfit for the job because he was both heavy of mouth and heavy of tongue (4:10). What do these two expressions actually mean, and wouldn’t it have been sufficient to have stated only one?

A: Rabbeinu Chananel, as quoted by Rabbeinu Bechaye, explains the seemingly repetitive expression as indicating that Moses was unable to pronounce letters which are said with one’s teeth (namely, ז, ש, ר, ס, צ ) nor those with are pronounced with the tongue (specifically, ד, ט, ל, נ, ת ). Based on this, the Kesef Nivchar understands Moses’s request ואמרו לי מה שמו מה אומר אליהם (3:13) – when the Jews will ask me what is the name of the G-d who sent me to redeem them, what should I answer them – as expressing his frustration that every one of Hashem’s names with which he was familiar contained at least one of the aforementioned letters which he had difficulty pronouncing. In other words, he was asking Hashem for an alternate name which he would be able to say clearly. Hashem therefore taught him the name ( 3:14) “ אהי-ה ,” which contains only letters that even the hard-of-speech Moses could pronounce!

Wishing all our Partners and Friends a Joyous Passover. חג כשר ושמח

Parsha Perspectives By Ozer Alport

(וזאת תורת זבח השלמים אשר יקריב לד' אם על תודה יקריבנו (7:11-12

“This is the law of the feast peace-offering that one will offer to Hashem: if he shall offer it for a thanksgiving offering…”

Our verses discuss the Korban Todah (Thanksgiving Offering), a korban brought by an individual who was in a very dangerous situation and was saved. In connection to the Korban Todah, the Medrash quotes a verse in Psalms (50:23) “ זבח תודה יכבדנני – one who brings a Thanksgiving-Offering honors Me”. However, the Medrash notes that the word “ יכבדנני ” – “honors Me” – is peculiarly spelled with a double “ נ ,” in lieu of the usual one. The Medrash cryptically explains that this anomaly is coming to teach that a person who brings a Korban Todah doubly honors Hashem, כבוד אחר כבוד . What is the additional respect shown by this person who was saved from potential danger and is now bringing a sacrifice to express his gratitude?

An insight into resolving this perplexing Medrash may be derived from a fascinating story recounted by the Meam Loez. The Ramban (1194-1270) had a student who became deathly ill. Upon visiting his student, the Ramban quickly realized that there was unfortunately no hope for him. Realizing that his time was near, the Ramban asked his student to do him a favor.

The Ramban explained that there were a number of questions which had been troubling him regarding Hashem’s conduct toward the Jewish people, who were suffering greatly at that time. As he was deeply versed in the secrets of Jewish mysticism, he wrote for his student a kamea (roughly translated as amulet) full of Divine names. After his death, the student would be able, with this kamea, to ascend to a very lofty level of Heaven where he could ask these questions and return in a dream to tell his teacher the answers.

Shortly after the student’s death, he appeared to the Ramban and explained that everywhere he arrived, he simply showed the kamea and was permitted to continue his ascent. However, when he finally reached his destination and began to ask the questions that he had prepared, everything became so crystal clear to him that there were no longer any difficulties that needed resolution. With his newfound insight, it was immediately clear that any apparent suffering was, in the big picture, actually for the person’s good.

With the lesson of this story, we can now understand an explanation given by the K’sav Sofer (1815-1871) for our confusing Medrash. He explains that human nature is that after we are miraculously saved from peril, we express our gratitude to Hashem for watching over us and rescuing us from danger. However, we certainly don’t feel appreciation at having been placed in the situation to begin with, as we would clearly prefer to have never been placed in the line of danger than to have been exposed to death and rescued from it.

To counter this, the Medrash comes to teach us that the Torah’s philosophy is that a person who brings a Korban Todah is required to express double gratitude – not only for his salvation, but also for being exposed to the perilous situation from which he was rescued. Although it may not have been clear to him at the time, and may still not be apparent at the time of his bringing his sacrifice, he is nevertheless expected to recognize that the suffering itself was ultimately for his benefit. Suffering can effect atonement for misdeeds or bring in its wake unexpected good. It is incumbent upon the sufferer to feel and express appropriate gratitude.

Even if we aren’t there yet, and aren’t able to see the good in a given situation, the knowledge that it is there, and that we will eventually understand, should give us the strength to persevere with faith and trust until the goodness is revealed.
Ozer Alpert can be reached at ozer@partnersintorah.org

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

1) Q: Our parsha begins with the mitzvah of removing the ashes of the consumed sacrifices from the altar (6:3-4). Although it was necessary in a practical sense to remove the accumulated ashes, why did Hashem actually make it a mitzvah to do so?

A: The Shelah HaKadosh explains that this mitzvah symbolically alludes to the fact that after a person has repented and brought a sacrifice in the Beis HaMikdash to complete his atonement, his previous mistakes are to be forgotten and no longer mentioned. By requiring the Kohen to remove all physical reminders of his offering, the Torah teaches us that from now on he is to be respected as any other upstanding Jew, as the Gemora teaches (Berachos 34b) that a sinner who repented is able to stand on a higher level than even the completely righteous. For the same reason, the Kli Yakar (6:9) writes that the Korban Asham and Chatas, which are brought to atone for transgressions, are referred to by the Torah as “קדש קדשים” – the holiest of holies. The Gemora in Yoma (86b) teaches that a person who is motivated to repent for his sins out of love for Hashem will have his misdeeds not just erased but turned into merits. Although the perfectly righteous are considered “holy,” the extra merits accrued through proper repentance transform a sacrifice ostensibly associated with sin into “the holiest of holies.”

2) Q: Although the Korban Todah (Thanksgiving-Offering) is considered to be a variety of Korban Shelamim (Peace-Offering), some of its laws differ. In contrast to a regular Korban Shelamim which may be eaten for two days and one night, the Torah prescribes that the Korban Todah must be consumed in only one day and one night. Additionally, it is accompanied by forty loaves, ten each of four different types (7:11-15). Why did Hashem give such unique rules for this sacrifice?

A: The Abarbanel and Netziv suggest that upon learning these laws, a person to whom a miracle occurred will have no choice but to invite friends and relatives to a special “seudas hoda’ah” – meal expressing gratitude – in order to assist him with the overwhelming task of consuming such a massive amount of food in such a short period of time. Upon arriving, they will surely query him about the reason for the gathering, and he will proceed to relate publicly the events of his wondrous salvation. Through the unusual laws governing the Korban Todah, the Torah indirectly brings about a publicizing of Hashem’s miraculous ways and a sanctification of His Holy Name.

Ozer Alport can be reached at ozer@partnersintorah.org

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