Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;}

Parshat Bo- Shabbat Hachodesh

Related by Dayan M. Fisher zal in a shiur in Edgware UK in 1976

Dedicated in memory of Dayan Gershon Lopian zal whose 1st Yahrzeit is on Feb 17th/29th Shevat 5755:( thei zichro baruch).

--------------------------------------------------------------------------------------------------------------------------

One of the most common methods of exegesis which Chazal employ, is to look at the juxtaposition of two sections of Torah and ask as to why they are juxtaposed (semichut haparshiot).In Parshat Bo, ch.12, there is a fundamental question on these lines and the answer provided gives us a tremendous insight into Torah hashkafah, especially in understanding the idea of ‘a chosen people’ (am segula) as found in Parshat Yitro(ch.19 v.6)

The mitzva of Korban Pesach is preceded by the mitzva of Kiddush Hachodesh (fixing the Jewish calendar according to the sighting of the New Moon).Why does one precede the other? Apart from the obvious calendar issue of fixing Nisan for Pesach purposes, is there a deeper meaning which links these two mitzvoth in a more  fundamental way?

In order to answer this question, it is necessary to ask another question. In the Torah we read of Non-Jews making sacrifices to Hashem , either before or after Matan Torah and the rule is established that they can only offer up a Korban Oloh. This sacrifice is distinguished by the fact that it is totally offered up and burnt and no meat is consumed by the ‘ba’alim/owners.The Kohen can take the skin of the animal but nothing else can be used for personal purposes. Why is the Non-Jew so restricted in this matter?

The story is told of the Netziv of Velozhin(Rabbi Naftali  Zvi Yehudah Berlin zal) who was asked by the meshulach(collector) of the yeshiva for a new wagon, horse, clothes etc after his current items were all old and well worn. The Netziv agreed and the meshulach went to a local gvir/wealthy man  to collect. He took one look at the meshulach and refused to give a penny. When the Netziv heard about it, he insisted on going with the meshulach to see why the donation was not given. When the gvir saw the Netziv, he was very taken aback and explained that he did not want to contribute if money was spent on such incidentals as the horse, clothes etc. The Netziv asked if the man had a chumash and he opened it to the story of Betzalel building the Mishkan , as related at the end of the Sefer Shemot. The expression is found there when describing Betzalel’s attributes…”vechoshev machashavot/ and he thought thoughts”. What does this mean? The Netziv explained that Betzalel was very gifted to be able to determine the thoughts of the donor and if the thought was totally sincere, the money went directly to the kodesh kadashim/holy of holies. If the donation was not so sincere, it would be used for other things, even for the bathroom needs if the donor was totally giving  for

’ himself ‘and not giving for the glory of the Mishkan. The Netziv told the gvir that his donation won’t be used for the horse etc if his intention was pure, and this was reassuring for the donor in this case. The check was then immediately cut, and the lesson had been learned.

Using the principle of the Netziv, we can now answer our original questions. When a Non-Jew makes a sacrifice, his ability to imbue the offering with holiness is very limited, as the Non-Jew does not possess such traits of holiness in his ‘spiritual DNA’ so as to create a sacrifice on a higher level. The Jew however does possess this intrinsic holiness and he is able to create a korban from which he himself can benefit as his level of holiness is completely different. Where does this deeper level of holiness come from? The answer is from the law of Kiddush Hachodesh. In order to create ‘holy time’ we have been given an intrinsic holiness which is from God. This empowers us to declare time as’ holy’(Chagim etc). This is why the two parshiot are juxtaposed and explains to us a profound concept in Jewish life.

To be ‘chosen’ does not mean to be superior but it means that we have been given the ability to create holiness in our actions and thoughts. This is a responsibility which we have to live up to. Only after this realization can we go and make a Korban Pesach, which we can then consume as a nation imbued with a level of holiness befitting this sacrifice. The juxtaposition is now perfectly clear and very meaningful indeed.

This idea also answers Rashi's question at the beginning of the Torah.Why did the Torah begin with the history of the Jewish people and not begin with the first Mitzva of 'Kiddush Hachodesh' as we find in our parsha? With Dayan Fisher's insight we can suggest that in order to create the holiness in us to be able to help us create holy time, we need to know where this strength comes from. This is found in sefer Bereshit which explains to us our 'spiritual DNA' and this is why the whole history precedes the Mitzva of Kiddush Hachodesh. This is another reason why the Torah could not begin with the first Mitzva but needed to explain the depths of sanctity upon which that Mitzva is based.

Rav Gershon zal personified the ideals which Dayan Fisher zal expressed in this deep thought. He managed to imbue everything with a sense of holiness and spiritual meaning, and his common sense approach to Halacha and to practical applications of Jewish law was legendary. He is sorely missed both as a leader/posek and a role model and may we be able to emulate his ways to bring a true nachat ruach to his neshama on this occasion of the 1st Yahrzeit.

May his memory be for a blessing.

Rabbi Ian Shaffer       Fair Lawn NJ, USA (formerly of Edgware UK)