Vayikra

The Shabbos immediately preceding Pesach is referred to as Shabbos Hagadol, the great Shabbos. There are numerous reasons for this appellation. The classical reason is given by the Tur Shulchan Aruch in Chapter 430. The 10th of Nissan which was the day they designated the Korban Pesach, fell out on Shabbos the year the Jewish People left Mitzrayim. On this Shabbos the Jews tied lambs to their bedposts in anticipation of their imminent slaughter. Despite the fact that the lambs were the deity of the Egyptians, a great miracle occurred and Hashem prevented the Egyptians from objecting to this national sacrilege. Therefore, the Shabbos is remembered as the Shabbos of the great miracle.

The eminent Sefardi Gadol, HaRav Mordechai Zev zt”l, gave the following explanation. The Torah tells us regarding Sefiras HaOmer, “You shall count for yourselves on the morrow of the Shabbos.” Chazal have a tradition that “Shabbos” here refers to Pesach and not the seventh day of the week. The “Tzedukim,” who rejected the interpretations of Chazal, counted the Sefirah from Sunday, as they interpreted “Shabbos” literally as the seventh day of the week. We, therefore, refer to the Shabbos before Pesach as the great Shabbos, to discredit the opinion of the “Tzedukim,” by alluding to the fact that the upcoming day of Pesach is also referred to as Shabbos. This seventh day of the week is called the great Shabbos, in contrast to the upcoming holiday of Pesach, which is only a minor Shabbos, reflecting its fewer restrictions (i.e. one may cook and carry on Pesach). The great Dinover Rebbe, the author of the Bnai Yissachar, was particularly fond of this explanation.

The “Shibbolei Haleket” suggests that due to the Rav’s traditionally lengthy drosha on this Shabbos, the day feels especially long and drawn-out. Therefore, it is called the big Shabbos! This last reason, however, is not applicable in Ohr Chaim as our Shabbos Hagadol drosha is only 45 minutes long! So please join us Shabbos afternoon at 6:15 PM for our annual Shabbos Hagadol Drosha.

Who Knows Four?

The vicarious experience of the Pesach Seder transports the Jew from the horrors of exile to the radiant light of salvation via a plethora of mitzvos, customs, and prayers. One recurrent theme of the Seder night is the number four. There are four questions, four cups of wine, four expressions of salvation etc. I would like to suggest that the number four reflects the true essence of the Pesach Seder experience. The number four, we are told in the post-Seder song, represents the 4 mothers: Sara, Rivka, Rachel and Leah. Pesach was and is the birth of the Jewish People, a birth precipitated and inspired by the Jewish Woman. It was the women who encouraged the men to proliferate in Egypt despite the inhuman and degrading conditions. However, women are not only the hosts of the physical embryo of the human body but serve as the architects of the Jewish home which nurtures the spiritual and emotional development of the Jewish heart and soul. Perhaps “4” represents the four walls of protection provided by the woman for the development of both body (the uterus) and soul (the Jewish home). Parenthetically, it is interesting to note that the four Parshiyos of Tefillin, which correspond to the four senses, are placed in the “bayis” (i.e. house) of the Tefillin, which protects and guides these senses to the path of Torah by connecting to Hashem through this Mitzvah. The Seder experience is held in the most vital and essential Jewish institution, the home. Through the inspiration and nurturing of the “Akeres HaBayis,” i.e. the mainstay of the Jewish home - our women, Klal Yisroel continues to be sheltered from the hedonistic and shallow values of the secular world. Instead, the women provide the environment for dedicating ourselves to a life of enlightened Torah values. Only the Jewish People can answer the question: Who Knows Four? - Who knows the true protectors of a Nation? It is only Klal Yisroel who appreciate the “Bais Yaakov” - the noble and nurturing spirit of the Jewish woman. The theme “4” helps remind us of the preeminence of the Jewish home and necessity to produce Bnos Yisroel who will ultimately be the ones to bring the final Geulah. In the merit of the righteous women were the Jewish People redeemed, and in the future, the righteous women will play an essential role in molding our People in preparation for welcoming the presence of Moshiach. As we sit down to our respective Sedarim, let us remember to express our sincere appreciation to our wives for not only preparing our houses for the Yom Tov, but for imbuing our homes with the spirit of freedom, nurturing our families with the warmth and dignity of the Torah way of life.