Shabbos HaGadol, the Sabbath before Pesach (Passover) commemorates the tenth of Nissan: “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their father’s houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach). This lamb was to be without blemish (Exodus 12:4). And ye shall keep it unto the fourteenth day of the same month” (Exodus 12:6).
The sages explain that this Passover lamb was tied to the bedposts in the homes of the B’nei Yisrael in Egypt. The lamb was inspected for four days for blemishes. On the afternoon of the fourteenth of Nissan at dusk the lamb was slaughtered; its blood was placed upon the doorposts and lintels as a sign. “The blood shall be to you for a token upon the houses where you are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt” (Leviticus 12:13).
What is the significance of Shabbos HaGadol today? In other words, why do we commemorate this day in particular? The tenth of Nissan was on a Shabbos, preceding the redemption. Therefore, its commemoration is always on the Shabbos that precedes Pesach, irrespective of the actual date on the Hebrew calendar. For example, the tenth of Nissan was on Tuesday, whereas this Shabbos will be the fourteenth of Nissan.
Because the lamb was a deity to the Egyptians, they were none to happy about being told, when they asked their Jewish neighbors about the lambs each family obtained, that the lambs would be slaughtered. Yet, despite their angst, we proceeded, with H’Shems protection on the Great Sabbath. The redemption was put into motion, in its final stage. Those four days that passed served as a countdown to the Exodus. The blood of the lamb protected the Jewish homes from the plague of death; and, procured our redemption through the demonstration of our emunah (faith) towards HShem.
1 Nissan 5781 Running, the tempest behind me, still present in my thoughts and dreams; yet, somewhere on the horizon, I can see in the distance, there is a place serene. Joyous within myself, outwardly smiling, my emotions never surface enough to be visible; perhaps, a trait from my ancestors upbringing, learned men of books, […]
In the Book of Esther, the narrative that is read on Purim, the name of G-d is not found even once; rather, His divine guidance is hidden within the framework of coincidental events within the narrative. G-d’s providence is already at work, in order to provide for a yeshua (salvation) for the Jewish people, even before the initial threat arises as recorded in the narrative. First of all, Queen Vashti is deposed after she disobeyed her husband, king Ahasueros, who is king of 127 provinces from India to Ethiopa. The sets the stage for a beauty pageant, won by Esther, whose beauty resides within as well as without. The king loved Esther above all the women, and she obtained grace and favour in his sight” (Esther 2:17, JPS). Moreover, she remained obedient to her Uncle Mordechai; and, as he instructed her, she did not make “known her kindred nor her people” (2:20).
As recorded at the end of chapter two, Mordechai had overheard a plot against the kind by two of his servants; so, he informed Esther, who told the king in his name; thus, his good deed was recorded in the chronicles of the king (Esther 2:21-23). This preceded a threat that rose up from Haman, who in the next chapter is raised up to a position of power. Therefore, both the position of Esther as Queen, and Mordechai’s deed for which he will be honored later in the narrative, as the ensuing events unfold, are as seeds of redemption waiting to ripen in due time.
It is Haman, whose new position demanded that all bow down to him. Mordechai, a Jew who is a Benjamite will not bow down to him. It is interesting to note that our of the twelve sons of Jacob, Benjamin is the only one who did not bow down to Esau when he approached Jacob and his family. This is because Benjamin was still in the womb of his mother. Therefore, Mordechai exhibits this trait, if you will, by not bowing down to Haman, who is a descendant of King Agag, who was a descendant of Amalek. In turn, Amalek was the son of Eliphaz, the son of Esau. So, Haman’s hatred of Mordechai, went beyond his refusal to bow to him: rather, this was an ancient hatred that manifested in Haman’s ire, and insistence as well as determination to destroy all of Mordechai’s people.
Yet, as mentioned in the Talmud, the remedy precedes the sickness, specifically, “The Holy One, blessed be He, does not smite Israel unless He has created for them a healing beforehand” ( Megillah 13b, Soncino edition). Therefore, when Mordechai learns of Haman’s decree to destroy the Jewish people, he sends word to Esther, requesting that she appeal to the king on behalf of her people. “Who knoweth whether thou art not come to royal estate for such a time as this? (Esther 4:14). Her response is one of mesiras nefesh (self sacrifice). “So will I go in unto the king, which is not according to the law; and if I perish, I perish” (4:16).
Additionally, on a night that King Ahasueros is not able to sleep, he decides to peruse through the chronicles of the king: here he finds mention of Mordechai’s good deed, whereby a plot against the king was thwarted. In the morning, when Haman happens to be in the King’s court, Ahasueros asks him, what shall be done for the man whom the king would like to honor. Haman, in his self conceit, thinks that king wants to honor him, so he replies:
“Let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; and let the apparel and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city.” The king responds, “‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew” (Esther 6:8-10). So, there is a reversal of fortune, whereby Mordechai is now honored, while Haman is humiliated.
At Esther’s second banquet for the King, of which Haman is also invited, when reveals the plot to the king: “We are sold, I and my people, to be destroyed, to be slain, and to perish” (Esther 7:4). He asks, “Who is he, and where is he, that durst presume in his heart to do so?” (Esther 7:5). She responds, An adversary and an enemy, even this wicked Haman” (Ester 7:6). Additionally, the kings servant points out that this Haman had made a gallows “for Mordecai, who spoke good for the king” (Esther 7:9). Thus, Haman’s fate is sealed, and the decree against the destruction of the Jewish people is countermanded by a second decree.
“And six years thou shalt sow thy land, and gather in the increase thereof; but the seventh year thou shalt let it rest and lie fallow.” – Exodus 23:10-11, JPS 1917 Tanach
“Six days thou shalt do thy work, but on the seventh day thou shalt rest” – Exodus 23:12
“For a thousand years in Thy sight are as yesterday when it is past, and as a watch in the night.” – Psalms 90:4, JPS 1917 Tanach
For six thousand years of history shall pass; then, the sabbatical millenium according to traditional Jewish thought. This understanding is based upon the shemittah cycle as well as the weekly Sabbath, and other commandments mentioned in parashas. The Shemittah year, the seventh year whereof the land lies fallow, follows six years of work on the land, whereof the land is sown with seed, and the produce is gathered (see above, Exodus 23:10-11). The weekly Sabbath is a day of rest, following a six day work week; the seventh day being when G-d rested from creating the world, we are commanded to rest as well.
Thus, a comparison may be drawn, based upon these examples, pointing towards the six thousand years of history that will be followed by a thousand year rest, an era of peace and prosperity. “For a day is like a thousand years, and thousand years is like a day to Elokim G-d.” After the sabbatical millenium, when the natural cycle of seven days is completed, the new heavens and the new earth will appear. “For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind” (Isaiah 65:17, JPS).
“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Messianic Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, bringing a restoration to Israel, & the Malchus Elokim (Kingdom of G-d).
Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS 1917 Tanach). The relative who redeems his brother is called the goel. The Hebrew word goel (redeemer), may also be understood as a reference to the Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is He sent to redeem his Jewish brethren?
On Shabbos Mevarchim for Rosh Chodesh Adar 5781, this past Shabbat, I reflected on the blessing for the new month, traditionally recited on the Sabbath before Rosh Chodesh:
I noticed how this Adar will bring the globe, as well as, Jewish communities around the world full circle; inasmuch, that it will have been about a year since the proliferation of the coronavirus. May H’Shem have mercy on us; may He bless our lives, family, friends, and communities. May He preserve us during the days that will follow. Amein.
For myself, I have been sheltering in place, virtually twenty four – seven. I have much opportunity for reflection, writing, and kavanah (intention). Yet, the days are somewhat bittersweet, since my thoughts turn pensive, akin to the required seriousness necessary for the sake of heshbon hanefesh (literally, an accounting of the soul). To examine one’s conscience in this manner, will only lead to joy down the road, after rooting out unhealthy maladaptive behaviors, negative character traits, and making an effort to do better. Additionally, I count the hours of each and every day, until evening, when I hope to have fulfilled the day’s tasks, that are expected of me from Above. May we all be productive in divinely inspired ways. Amein,
Focusing on what is essential, as the restrictions let up, I wonder how often will newly found essentials continue to be important in my life, and the lives of others down the road. To revert back to former ways would only prove to be detrimental, if what has been learned at this slowed down pace of life, simply gives sway to momentum, approaching the previous standards of the often frenetic pace of society. Yet, positive societal change should be the result of individuals focusing on retaining the lessons learned during these challenging times. May we all continue to grow in our understanding of what is important in life. Amein.
The Hebrew month of Adar is traditionally associated with joy (Taanis 29a).
May our joys in life increase, despite the challenges ahead. Amein.
After receiving the Ten Commandments, the mishpatim (ordinances) were given. The first ordinance given is the designation of freedom a Jewish servant receives after only serving a for a limited amount of time. It is as if the Torah is saying, that the Jewish people are not meant to remain in bondage again, not even as indentured servants.
The only exception appears to be the servant, who after six years, would prefer to remain with his master. He declines his freedom; subsequently, his ear is pierced by an awl on a door to mark his perpetual servitude. This act serves as a reminder that the same ear that was pierced, should have heeded the call to freedom. Yet, according to some commentators, even he is released from bondage upon the arrival of the Jubilee year.
Symbolically, the door represents freedom, because of the blood of the Pesach offering that was placed on the doorposts in Egypt, right before B’nei Yisrael was freed. Ultimately, our actual freedom is through Torah itself. As explained in the following manner:
The commandments were inscribed (cherut) on stone tablets; yet, the Hebrew word cherut, with a different vowelization, means “freedom.” What is the connection? When we observe the commandments of G-d, we are freed from slavery to our yetzer harah (evil inclination).
weekly Torah reading: parasha Chayei Sarah 5784 – A Life Well-Lived
“And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.” – Genesis 23:1, The Complete Jewish Tanach
Joseph’s identity, hidden from his brothers, was revealed to them in a moment of time, wherein they had a private audience with the Egyptian ruler, who knew them, yet, they did not recognise him. Previously, up until that moment, they had seen him as a cruel ruler, who held his authority over them, inasmuch as he could do as he pleased: through intimidating them by placing them in jail three days; demanding that they return with their youngest brother; otherwise, they would not be able to see him, thereby obtaining necessary food during the famine; and, finally, taking Benjamin as a servant, under false charges. Their perception of him changed, when he said, “I am Joseph” (Genesis 45:3).
Joseph himself had previously told them, in regard to the incident whereof, he kept Simeon as a hostage, until they return with Benjamin, instead of keeping them all in prison, that he fears G-d. No light statement from an Egyptian ruler; yet, the brothers may not have accepted this statement as sincere. Now, they see his sincerity demonstrated, inasmuch that he shows them kindness, forgiveness, and mercy, the very qualities valued in Abrahamic legacy. “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever” (Psalms 111:10, Tanach Bible).
When Jacob arrived in Egypt with his family, his son, Joseph, harnessed his chariot and went out to greet him. Joseph provided for his family to live in the land of Goshen – a land removed from Egypt proper. As a consequence of their living in this location, they were isolated to some extent from the rest of Egyptian society. They had more freedom to follow the patriarchal ways of Abraham, Isaac, and Jacob, and foster the character traits that they represented, as opposed to getting caught up in the idolatrous ways, and immorality of their neighbors.
Yet, even in the midst of the uncertainty, doubt, and fear, that settled in years later, after the children of Israel became enslaved in Egypt, there was the promise of hope in the redeemer. Before Joseph passed away, he told his brother, pekod pekodti, a redeemer will reveal himself to you. “G-d will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob” (Genesis 50:24). The first redeemer, Moses, freed us from the shackles of Egypt, and brought us to Sinai, where through the covenant, we became obligated to to following the commandments, the first step in becoming a people unto G-d.
The Tree of Life 