Pesach 5762

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Eric Cohen: Sheeino Yodeyah Lishol: The Lashon used is “At Ptach Loh”, which is feminine, as opposed to the responses to the other children, which are masculine. The Fourth Son requires the presence of a female, the mother, who comes in and coddles the son, holds him and helps him learn to speak and ask his questions. She is the original source of his ability to ask questions, which is the beginning of all knowledge, and ultimately to Avodas Hashem. Michoyel Grushko, Shlit”ah: Al Pi The Ohr Ged
  Eric Cohen:Sheeino Yodeyah Lishol: The Lashon used is “  At    Ptach Loh”, which is feminine, as opposed to the responses to the other children, which are masculine. The Fourth Son requires the presence of afemale, the mother, who comes in and coddles the son, holds him and helps him learn to speak and askhis questions. She is the srcinal source of his ability to ask questions, which is the beginning of allknowledge, and ultimately to Avodas Hashem.Michoyel Grushko, Shlit ” ah:Al Pi The Ohr Gedalyahu: Q: Why were the specific plagues chosen by Hashem to be the Makkos?What was the correlation to anything else in the universe?A: The Original Briyas HaOlam was performed with 10 Ma’amaros from HKBH. The Esser Makkos were steps in direct opposition to the srcinal Ten Ma’amaros , with Makkos Bechoros Paralleling the Orignal Ma’amar of “B’reishis”, Choshech parallels “Vayehi Ohr”, etc .When then the world was created, Hashem was Matzamtzeim himself, and become less apparent in the world. Through the Esser Makkos, Hashem’s presence was noticeable once again – but only to thosewho were tuned in to him. (This also explains why there were members of Bnei Yisrael who were unableto survive the makkos.) To explain the last three makkos: Arbeh was specifically the time that Paroh realized Hashem’s greatness, and it was because of the enormous strength which was shown in the sheer number andimpact of the locust. They wiped out everything that physically remained after the prior Makkos. TheArbeh were the Midah of Duplicity for the Mitzrim, while Bnei Yisrael, instead, were coming to theunderstanding that Hashem is Singular.When Bnei Yisrael were exposed to the Makkah of Choshech, they, in turn saw light; but the Mitzrimwere totally incapacitated, stuck in the primordial soup which was the srcinal darkness of BriyasHaOlam. Regarding Makkos Bechoros…..?  Avishai Neuman:Where is Pidyon HaBen found in the srcinal Ten Ma ’amaros of Briyah? Tuly Weiss:    Eitan Zerykier: ב  ןֶב ךְנִב יּנְזְ רּפַסְ ןַעַמְל-תֶאְו ,םִיַרְצִמְ יִְלַַעְתִה רֶשֲא תּא ,ךְנִ-רֶשֲא ,יַתֹתֹא-יִכ ,םֶְעַדיִו ;םָב יִְמַ-.הָוהְי יִנֲא   10:2 L’sapeir B’oznei Bincha….we are c ommanded to transmit the story to our children and grandchildren. “Es Asher   Hisalalti B”mitzrayim…v’yadatem ki Ani Hashem”. Hashem has “made amockery of Egypt.”   Ramban: Q: What is Hisalalti? A: Hashem “boh” b’Lashon Yachid. It refers to Hashem’s Kviyachol relationship with Paroh, not all of Mitzrayim.But why is this the significant point which we need to pass down to our generations?Ramban: HIsalalti means “ Nekamah ”, citing Tehillim 2, where Dovid HaMelech speaks of Hashems vengeance against those that go against us.But why is the 8 th   Makeh the time that there’s this focus of Lesaper by Arbeh specifically, and Nekamah at this point? R’ Simcha Broidah: If we are specific in our reading of Parshas Boh, we will see a new dimension of  Yetziyas Mitzrayim. “Mishpat hashem B’alaleihem” – 12:12, בי ץראְב יּְרבעְו-,םּירְצּמ לכ יּתיּהְו ,הה ה לְי -רכְ דעְו םדמ ,םּירְצּמ ץראְ- לכְב ;המהְ-.הוהְי יּנֲא ,םיּטפְש הֱעא םּירְצּמ יהֱא   “V’Avarti…Ani Hashem.” Rashi says the idols were destroyed  – literally - wood burned, and the metal was disintegrated. It all was annihilated.When hashem finished his job in Mitzrayim, he left noting behind of the Avoda Zarah.This confrontation can only be appreciated with the backstory, whereas Paroh scoffs at Hashemand in 8:2 says ב העְר רמאו--תא ח שְ ל ,לקְ עמְשא רשֲא הוהְי יּמ-:לארְּיתא יּְעדי א-תא םגְו ,הוהְי-א לארְּי .ח שֲא “Mi Hu Zeh”. Paroh was too egotistical for his own good…   If we understand Rashi’s interpretation in 7: 15 וט  לא ך ל- לע ,תארְקּ ל ְבּנְו ,המְיה אצי הּה ,רק העְר- רשֲא ההְו ;ראְיה תפְ-.דיְ חּ ,שחנְ ל ךְהנ “Lech El Paroh” Paroh will be by the banks of the Nilespecifically because he presented himself as a divine/human hybrid deity, controlling the Nile.Conversely, the people worshiped Paroh and saw time after time, that Hashem was poundinghim with Makkos. The stubbornness of Paroh was fitting for someone who holds himself as adeity all on his own. The Egyptians are proud of him, they saw leadership in Paroh’s behavior . He showed a moment of weakness calling to Moshe and Aharon, “Hitiru”….but he is ultimately tenacious and does not let his people go. His stature may have even become stronger in theeyes of the Egyptian, for he withstood the Makkos. But Paroh’s version of Gdliness was self  -serving and individualistic. He believed he was the endall and be all, that he was to be worshipped, and all others should kneel before him. He did not believe in others’ power, strength, or anything other than himself being all -powerful.  …until Arbeh. Arbeh is the game changer. After Arbeh , Paroh calls Moshe and Aharonin Pasuk 10:15-16 זט םכיהֱא הוהי ל יּתאטח ,רמאו ;ןרֲהְ ל השמְ ל ארְקּ ל ,העְר רהמְיו--.םכ לְו   , he doesn’t say “V’haseir Me’Alai Rak Es HaMakeh” or “Es HaArbeh”, rather he says“HaMaves” –   זי ,םעה ךא יּתאח אנ א ,העְותא ,קר ,י לעמ ,רסיְו ;םכיהֱא הוהי ל ,ריּְעהְו-הה תוה   the urgency is his realization that even if this Makeh is over, he does not have the abilityto withstand whatever else may be coming. He does not know there are only 10Makkos. We know that, it seems obvious to us. But he had no idea. Instead, he bowsdown and falls apart under the pressure.So the Idol himself, Paroh, the human idol, is broken down just like the Pasuksays of the Actual idols. The presentation of Paroh as a god-figure is proven to be false, and the His’alalti is exquisitely important, it’s the pinnacle of thebreakdown, the drama, the highest point in “Lesaper”…Ani Metzahciek Boh.Q: But why does Hashem need us to be “Lesaper” specifically in relation to   Paroh’s downfall? What is the opposing concept which hashem would raise up? The juxtaposition of Bnei Yisroel’s stature, in relation to Paroh’s shows us: In11:3 ג תא הוהְי ןּו-דאְמ לד ,השמ שיּאה ם ;םּירְצּמ יניעְ ,םעה ןחידְבע יניעְ ,םּירְצּמ ץראְ- םעה יניעְב ,העְרפ . Vayiten Hashem Es Chein Ha’Am B’Mitzrayim - when a servant becomes a Master simply because he is an Eved Hashem. It’s not theShiflus Ha’Adam which Hashem places his vengeance against, but   it’s Shiflusthat Hashem builds up. Tzaddik K’Tamar Yifrach. The juxtaposition of Paroh’sFall, and Bnei Yisrael’s rise is to show the contrast. The human who considers himself to be the end all and be all, will in the end be nothing, and the ones whorecognize Hashem will be lifted up.So what kind of greatness can man have? If Hashem only wants us to be lowly? What chance is therefor Bnei Yisroel to have power, strength, or pride? How can we be strong and proud, while remainingHoly?In the Sich us Mussar of R’ Chaim Shmulevitz:  a.   Noach: Noach was able to create the Teviah from wood. He took thephysical and made it something extraordinary.b.   IN that Sicah, he quotes the Radak: Shmuel aleph: “Me’il Katon Ta’aseh LohImo”: Chanah, Shmuel’s   mother made him a cloak, and the word Me’il shows up later re: Shmuel. Radak says he grew up with this Meil, it grew around him, and he was also buried in this Me’il. i.   Q: What is Chazal saying? Why does a Me’il last so long? Just because Shmuel liked it? Why would this miracle occur? Shouldn’tthere be a Tachlis to a miracle? A: Chana’s love for her son, and herexpectation for him was imbued in that Me’il as she made it. R’  Shmuelevitz says: all of her tears were in the Me’il, all her love, aspirations, hopes, - all of them were saturated into the fabric of  the garment. And the Me’il itself was transformed into a source of  emanating Love and Kindness. When Shmuel wore it, Ahavas Hashem, and Ahavas Yisrael went into Shmuel from the Me’il, and upl ifted him. He was “Oleh” – he went up to the cities to spread theword of Hashem; all of this was possible because he remained connected to the Me’il which his mother wove for him. ii.   Should we be connected to an item? It would seem even the Brisker R’ Ch aim Shmulevitz really thinks that across Tanach this is aserious thing, and that physical items can be imbued with so muchkedushah.c.   Perhaps this is the Gadlus Ha’Adam . Our relationship to the physical is ourability to transform the mundane to the Kadosh. We do not believe that we are inherently holy, and that’s our strength, rather we realize our potential to TRANSMIT and TRANSFORM mudane items into holy ones.d.   A is a beautiful Torah. But B is not. A, though, is Pasul. It’s even better to burn it. It’s been written by a min. B is Kosher, because a Tzaddik wrote it. The human connection is what generates Kedusha.e.   The Rav justifies our saying a Bracha on Hallel even though it’s a Minhag created by humans is because we have imbued Kedusha into the Zman. Aswe create the Kedusha, it rebounds upon us and makes us Holy, too. Wereach out to the physical cotton and make a Begged, we take a branch, andit becomes a Lulav, a food becomes Oneg Shabbos. A hide becomes a SeferTorah. When we give Tzedakah, we impart Kedusha onto out Money.Like the Ramban holds the Lashon HaKodesh is specifically Kodeshbecause of how Hashem used it. We can do that with physical objects in so many ways. That’s the Gadlus Ha’Adam. We create Kedusha in aBegged, and in turn, when we wear it, it makes us holy. There is aboomerang relationship. If we understand the potential that there is inman to create kedusha, it changes our entire relationship to the physicalworld around us. There is unlimited ability for us to create and imbueKedusha into the physical, lifting it to higher levels. If we realize this,then in turn, we can be uplifted. If we appreciate Parshas Boh, how Hashem is closest to the Yir’eh Shamayim and gives Chein to the Am, and how man can consistently and constantly raise the mundane to the holy, we can also realize theChiyiv of being Lesaper to our children  –   when they see us, that’s the their story, their lessons. We giveour children their Me’ils. We show them how to do t his.
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