Shabbat ends in London at 8.38pm
| Pesach Insights | Rabbi Stanley Coten |
| Kitniyot | Rabbi Daniel Roselaar |
| The Vilna Gaon | Rabbi Dr Michael Harris |
| 19th of Nisan | Rabbi Yisroel Fine |
| Mount Gilboa | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis |
Soren Kirkergard, the Danish theologian said, "Life is not a problem to be solved, but a reality to be experienced". We, though, understand from the Yiddish phrase 'shver tzu ziena Yid' that it is often difficult to be a Jew. Pesach certainly ranks amongst the most challenging times of the year. The Rabbis understood this when they encouraged us to start learning about the festival 30 days in advance. Precisely because there is so much to learn it is necessary to be well prepared. Why, though, is Judaism sometimes more complicated than it might otherwise have been?
By way of understanding this question the contemporary scholar, Rabbi Nathan Lopes Cordozo discusses the verse, "Take care of the month of the early ripening (Nissan) and bring the Pesach offering unto the L-d your G-d, for, in the month of the early ripening, the L-d your G-d, took you out of Egypt at nighttime" (Devarim 16:1). We know from here that Pesach, which marks one of the most important events in Jewish history, should always fall in the spring.
The Italian commentator Ovadiah Sforno comments, "Take care with ongoing attention that the month of Nissan will always fall in the spring by means of the 'ibbur' (an astronomical calculation which combines the lunar months with the solar cycle". Sforno alludes here to the necessity of adding an additional month before Nissan in leap years so that Pesach will be celebrated in the spring time. However, it does beg the question, why does the Torah not use the solar cycle in the first instance? What is the purpose of following the lunar cycle if we, anyway, have to bring the dates in line with the solar cycle?
His answer reveals that the Torah complicates the Jewish year by modelling it on a lunar cycle so that the Jewish people will constantly supervise and keep in check the month of ripening. As Nissan will not automatically fall in the spring, the Sages introduced complicated calculations to ensure that it would fall in the appropriate season for Pesach.
Since Pesach is a great reminder that Hashem governs each moment of our lives, it should be constantly on the mind of the Jew throughout the year. Hashem thus decided to complicate matters by making us realise our 'ongoing care' of our recognition of Hashem's providence in the world every day of the lunar year.
The intricacies of what could have been a simple time arrangement, encourages us to make discoveries of great value for ourselves and to appreciate the presence of Hashem at every level of existence.
The Talmud (Pesachim 35b) states unequivocally that only five species of grain (wheat, barley, oats, spelt and rye) can become chametz, and it seems that in the Talmudic era rice appeared on the Seder Dish instead of the contemporary egg or bone.
Nevertheless, Ashkenazic practice is to categorically disallow the consumption of kitniyot on Pesach. The foods than fall into this category are usually defined as pulses or legumes, i.e. grains or beans that when planted produce the same type of beans etc., rather than a fruit or vegetable. Whilst rice, maize, peas and many beans fall into this category, there is discussion amongst the authorities about the status of produce such as peanuts and cotton-seed. (Astonishingly, the Chaye Adam even ruled that potatoes are classed as kitniyot.) There is also halachic discussion about the status of kitniyot derivatives such as oils and lecithin, with many authorities concluding that they should be prohibited.
Several reasons have been suggested as to why kitniyot are not eaten: particularly that when such pulses are ground into a "flour" they can resemble wheat products, as well as because wheat was often accidentally mixed in with pulses. Despite the fact that these reasons are not compelling in a contemporary context, Ashkenazic authorities have consistently emphasised the importance of adhering to the traditions of our forebears and severely castigate those who suggest that kitniyot may be eaten on Pesach. Sefardim who host Ashkenazim in their homes over Pesach should be careful to serve them only food which does not contain kitniyot. However, in extenuating circumstances such as war, famine or illness, Ashkenazim may eat such foods, subject to competent Rabbinic guidance..
RABBI ELIJAH BEN SOLOMON ZALMAN (The Vilna Gaon)
Rabbi Elijah ben Solomon Zalman, better known as the Vilna Gaon, was born in 1720 and died in 1797. He was the most prominent Rabbi and scholar of Lithuanian Jewry in the eighteenth century, and his influence remains vast - one would be hard pressed to attend any Shul or shiur for any length of time without hearing his name regularly and reverentially mentioned.
The Gaon was famous for his greatness in Talmudic and Kabbalistic study. He delivered a drasha in the Synagogue of Vilna at the age of six, and went on during his life to author many important works, including commentaries to almost all the books of the Bible, several books of the Mishna, both Talmuds and the Shulchan Aruch. His extreme devotion to Torah study is legendary: according to his sons he slept for no more than two hours a day, and never for more than half an hour at a time. He also wrote on astronomy, mathematics and geography. However, he viewed philosophy and Haskala as dangerous.
The Vilna Gaon was a fierce opponent of Chassidism, which began in his day. He and his followers were known as "Mitnagdim," or opponents, and the terminology of "Chassidim" and "Mitnagdim" remains current today, though mitnagdic opposition to Chassidism is usually much milder today than it was in the Gaon's time. The Gaon's disapproval of Chasidism was based on various factors, including changes in prayer services and new customs introduced by the Chassidim.
19th Nisan
It was Shabbat the third day of Chol Hamoed Pesach 1943. Smoke and flames engulfed the ruins of the Warsaw Ghetto flushing out the last brave survivors, amongst them Rabbi Menachem Ziemba. Moments later he joined his fellow martyrs cut down in a hail of gunfire clutching his five year old grandson.
Although considering himself a simple Gerer Chasid, his brilliant mind, encyclopaedic knowledge and dazzling personality brought him recognition from a young age from all the great Torah personalities of the day. Appointed to the Warsaw Rabbinate he soon became one of the foremost spokesmen for Orthodox Jewry in Poland.
However, it was in the darkest days of the Warsaw Ghetto that he showed his leadership qualities, bringing a note of optimism and hope to all those who seemed to be lost in despair. "The redemption can come only if one refuses to accept the Diaspora and one refuses to make peace with his circumstances" was his constant theme. He spurned the opportunity through the Catholic Church to escape, stating "Although the Jews in the Ghetto do not need the Rabbinate any more, the mere fact that the Rabbinate is still among them may give Jews some more strength to carry on".
One of his last acts was to set up a committee to ensure that there be enough matzah and wine for all those who wanted to partake in the Sedarim. Among the embers of the Ghetto lay his manuscripts - tens of thousands of pages lost to Torah scholarship.
His entire immediate family was taken to Treblinka where they all perished.
In 1958 after enormous efforts his grave was located, his body exhumed and in the presence of tens of thousands of people he was finally laid to rest on Har Hamenuchot in Jerusalem.
Of tragedy, triumph and tourism - Mount Gilboa
According to Tenach, Mt. Gilboa (which is really a ridge and not a single mountain) is a place of tragedy and triumph. It was here that Saul, the first King of Israel and his sons died fighting the Philistines, You can read the story in 1 Samuel 31. Most of what today is a 15 km scenic road, was known prior to 1948 as Patrol Way. The road is now paved, but you should stop and walk some of the unpaved paths to get the best views of the valley. There are many picnic areas along the scenic route. From the Gilboa you can see the Jezreel Valley, at this point called the Harod Valley, below where its fishponds attract a great number and variety of birds including cormorants, pelicans and storks. You can also see the hill of Moreh where the Philistines assembled to fight Saul and the mountains of the Jordan Valley. On a clear day you might even see Mt. Hermon. David lamented his fallen king: "Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings" Over the years, some took this curse literally as the reason for the seeming 'baldness' of Mt. Gilboa. However, in recent years, the JNF has planted thousands of trees that have greatly changed that situation, although a few bald spots are still clearly visible.
This magnificent drive, Routes 667 and 6666 can be reached from Route 675, south of Route 71, east of Afula.
Last week's questions:
1. On two occasions the Torah states Lo Tov - it is not good. What are these two instances and what is the connection between them?
Answer:
1.Hashem said: "It is not good for man to be alone; I will make a help meet for him" (Bereishit 2:18).
2.Yitro said to Moshe: "This thing that you are doing (i.e. judging the people single-handedly) it is not good" (Shemot 18:17).
Both texts teach that solitude i.e. being by oneself or acting by oneself is not good.
2) EXTRA CHALLENGE set by Liora Graham of Hendon.
Which two die during the course of the third of the eighth?
Answer:
Nadav and Avihu, who die in shlishi of Parshat Shemini.
This week's question:
1) set by Rabbi Dr Nachum Amsel of Jerusalem (an Internet reader of the Daf).
What are the five occasions when a fast must be broken by drinking wine?
2) EXTRA CHALLENGE set by Brian Gordon of Edgware.
There is only one place in the whole of the Torah or the Prophets where there are as many as five consecutive words all with the same singing note.
Where is it?
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