HAFTR HafTorah Pesach 2021

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• MARCH HATEKUMAH EDITION MARCH2021 2020 PESACH/Y'MEI • PURIM EDITION

Rising to the Occasion

By Jake Parkoff, 2024 Parshat Tzav is usually read around Pesach and is often read on Shabbat Hagadol, as it is this year. A common question that is asked when there is a pattern in our calendar and two events seem to regularly coincide is: Do these events overlap incidentally or purposefully, and is there a connection between the two of them? Therefore, assuming that the calendar is purposeful, what is the deeper connection between Pesach and Parshat Tzav?

In the beginning of Parshat Tzav it states: ‫צו את־אהרן ואת־בניו לאמר זאת תורת העלה הוא העלה על‬ ‫מוקדה על־המזבח כל־הלילה עד־הבקר ואש המזבח תוקד בו‬. Hashem commands Ahron and his sons regarding the Korban Olah. Rashi states in his first commentary in the parsha: ‫ אין‬:‫צו את אהרן‬ ‫צו אלא לשון זרוז מיד ולדורות‬. Rashi explains that the word ‫ ַצו‬refers to promptly and meticulously fulfilling a particular commandment.

Editors Raylie Bodner Hannah Goldenberg Devorah Gottesman Gabriel Kurlander Corey Listman Ethan Rabinowitz Daniel Singer Ezra Wallach Contributors Hannah Katz Joseph Kaufman Jessica Kurlander Abie Lent Jordana Mastour Jake Parkoff Kyle Seidel Faculty Advisors Mrs. Alexa Gelnick Rabbi Ira Wallach

Please feel free to contact us at haftorah@haftr.org

The word and letters ‫ ַצו‬are found in different words and forms: tetzave, mitzvot and even matzot. In Parshat Bo, perek 12, pasuk 17, it states: ‫ושמרתם את־המצות כי בעצם היום הזה הוצאתי‬ ‫את־צבאותיכם מארץ מצרים ושמרתם את־היום הזה לדרתיכם חקת עולם‬. On this pasuk Rashi quotes the Mechilta saying, ‫ כדרך שאין‬,‫ רבי יאשיה אומר אל תהי קורא את המצות אלא את המצוות‬...:‫שמרתם את המצות‬ ‫מחמיצין את המצה כך אין מחמיצין את המצווה אלא אם באה לידך עשה אותה מיד‬. Rav Yoshia explains, do not read ‫את המצות‬, the unleavened cakes, but rather, ‫את המצות‬, the commandments.

Just as we may not permit the matzot to become leavened, so too, we may not permit the commandments to become leavened. The meaning of leavened here is that we should not wait to do mitzvot, rather we must perform them right away: with zerizut, to perform them without waiting.

It is clear all these words are connected. We see that when Hashem commands (‫)צ ו‬ ַ Ahron to bring the Korban Olah he is supposed to do it as quickly as possible. The letters and concept of ‫ ַצ ו‬also tells us how matzah is required to be made; you have to make it quickly and carefully and not allow any delay in the process. We also see the word ‫ ַצ ו‬in the word mitzvot, which are also supposed to be done with care but also with eagerness. We learn the concept of ‫זריזים מקדימין למצות‬, to run and do mitzvot, from the Akeida when Avraham woke up early to take Yitzchak to Har Hamoriah. We can learn this concept from the mitzvah of matzah as well.

Why is matzah the item that describes, according to the Mechilta, this concept of zerizut?

Perhaps the reason is that the idea of matzah is not just an expression of Bnei Yisrael’s excitement and eagerness to leave Mitzrayim but Hashem’s love for his children to quickly and speedily take us out of Mitzrayim. When we perform mitzvot with zerizut it is not just excitement for its own sake but to bring us to love Hashem.

This year, Parshat Tzav falls on Shabbat Hagadol.

A great message for Shabbat Hagadol as it relates to Parshat Tzav is that we should run and chase after all the mitzvot we perform and enhance our relationship and love of Hashem.

By the Numbers

By Hannah Goldenberg, 2022

AROUND SCHOOL

10,000,000 - The expected size of the Israeli population within the next few years. It is currently at 9.3 million people 120 - Number of members in the Knesset based on the number of members that were in the Anshei Knesset Hagedolah 90 - Percentage of Israelis over 50 vaccinated as of February 28th 176,000 - Number of babies born in Israel in 2020 15,800 - Number of people who made Aliyah between January and October of 2020 81 - Percentage of Jews in Israel

A Shabbat of Greatness The Shabbat before Pesach is known as “Shabbat HaGadol”- The Great Shabbat.

Although there is no direct source as to why we call it by this name, most opinions say we call it this because of the mitzvot that the Jews did the week before they left Mitzrayim.

They brought the Korban Pesach, they made the matzot and they performed the mitzvah of Brit Milah. The Jews should have been paralyzed with fear not doing these mitzvot.

Their enemies, the Mitzriyim, could have destroyed the Bnei Yisrael. Yet, they still listened to the word of Hashem and did Hashem’s commandments. This is why we call it Shabbat HaGadol.

However, the Ch’sam Sofer is bothered by this explanation. A parallel to Shabbat HaGadol is the Shabbat before Yom Kippur, known as Shabbat Shuvah. It is called this name because of the Haftorah we read which discusses the theme of Teshuvah. He explains that it is also called this name in order to call on the people to do Teshuva. We need this Shabbat after a long year to begin relearning how to repent for our sins and do Teshuva. Therefore, the name Shabbat Shuvah and this theme is appropriate for this Shabbat. So for the Shabbat before Pesach, what is its second element? Why now are we supposed to focus on how to become great?

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By Joseph Kaufman, 2021

The Ch’sam Sofer answers that in fact, yes.

Shabbat HaGadol was designed so that we can plan how to be great, how to be Gedolim. It is a time to reflect on what Torah learning we can do or cChesed opportunities to take upon ourselves.

The Ch’sam Sofer explains that this Shabbat is right before the summer. The summer can be a time, with its lack of structure, of decline. He explains that this call for being great is to prepare for the summer. Here, we have a Shabbat to prepare, to find out how we are going to fight this battle against the Yetzer Harah.

The Gemara in Brachot says that a ‫ בעל תשובה‬is greater than a ‫צדיק‬. Therefore, the Ch’sam Sofer asks that perhaps there is a benefit to just have Shabbat Shuvah without a Shabbat HaGadol. In fact it might be good to decline over the summer. Then, we can put all of our focus on Shabbat Shuvah and prove how great we are by coming back from where we were over the summer.

The Ch’sam Sofer explains when it comes to our relationship with Hashem, Hashem does not want us to ever fall. Hashem does not want us to be in a place where we have to climb back. If we unfortunately fall then He wants us to fight back and become ‫בעלי תשובה‬. Hashem’s ultimate wish is for us to be above it all, to be a Gadol. Therefore, instead of letting ourselves fall into the trap and then redeeming ourselves on Shabbat Shuvah, we have a Shabbos dedicated to making a plan to fight and become great.

HAFTR HAFTORAH • PESACH/Y'MEI HATEKUMAH EDITION

ISRAEL

fun facts

By Ethan Rabinowitz

1. Tel Aviv University became the first Israeli university to launch a nanosatellite into space on February 20th.

2. The Dead Sea in Israel is the lowest point on earth, at 1,315 feet below sea level at its lowest point.

3. Israel has the largest amount of start-ups per capita. It is third in the world for venture capital availability 4. Israel’s engineers at Motorola Israel R&D Center developed the original cell phone technology, the starting point for the smartphones of today 5. A new Israeli innovation developed by Israeli firm Ayyeka, known as Wavelets, was designed to prevent flooding.

6. Israel has the world’s highest rate of university degrees on a per capita basis.

7. This winter, snow fell in Jerusalem for the first time in years, after a polar vortex brought freezing conditions to many Middle Eastern countries

By Penelope Silber Ma Nishtana- The Deeper Meaning to These Four Questions:

By Jessica Kurlander, 2024

In many Jewish homes on the seder nights, “Ma Nishtana” is sung by the children of the family or really anyone who wants to sing the song of the four questions. But why are we singing these specific four questions? Is there a deeper reason why this is in the Haggadah other than to observe the differences that exist between this night and all other nights?

Rav Ephraim Lintzutz zt"l in the sefer Olelos Ephraim says that the four questions are not just “four questions,” but rather four underlying reasons why we are in Galut today. If we highlight the reasons why we are in Galut, we can work on ourselves in these areas so we can finally all be in the holy land of Israel together.

The first question involves us eating matzah. The word matzah, Rav Ephraim Lintzutz explains, in Hebrew translates to strife and dispute. It states in the pasuk, “Shnei anashim ivrim nitzim- Two Hebrew men were fighting” (Shemot 2:13). The matzah is an allusion to the fighting and baseless hatred of the Jews which caused the destruction of the 2nd Beit Hamikdash, and this “baseless hatred and fighting” today is what delays its rebuilding.

The second question, regarding why we eat Maror, refers to the greediness of our ancestors which caused them to be bitter, when not getting everything they wanted. Granted that the Bnei Yisrael were rightfully bitter however this is an allusion to the fact that we are in Galut partially because of our bitterness/greediness. This bitterness caused the Jewish people to split apart from one another and exiled us from our land.

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The third question regarding the dipping of the Karpas and Maror hints to the idea of being overly involved in the physical. The idea of dipping, and certainly dipping twice, represents wealth and self indulgence. We have to maintain good behavior and serve Hashem respectfully and constantly; we can’t get distracted and overly indulge ourselves in other things that will distract us completely.

This doesn’t mean we can’t enjoy ourselves; we need to balance our priorities.

The fourth question revolves around reclining. Reclining expresses relaxation on the verge of laziness and our yetzer hara. This laziness brought on by our yetzer hara causes us to abandon mitzvot on a daily basis.

These four questions hint at problems in our world today that are really hard to face. These acts of hatred, bitterness, indulgence, and laziness are a part of our everyday lives that seem impossible to just take out. Repeating these four questions each year on Pesach reminds us that we still have to work on ourselves. This Galut we are in is not over yet, but it could be. Knowing these deeper meanings of the four questions, we highlight our problems and flaws as human beings each year so it sets us a reminder that we can get out of Galut and finally be in Israel, we just need to grow as people.

HAFTR HAFTORAH • PESACH/Y'MEI HATEKUMAH EDITION

My Family's Legacy After the passing of my great-grandparents, Regina and Joseph Koperwas, Holocaust survivors, I realize the responsibility of my family legacy with greater understanding. My great-grandparents survived the Holocaust and went on to build their Jewish lives. As a result of their effort I am here today, four generations later, and continue in the traditions that Hitler tried so hard to destroy. By learning Torah and performing Mitzvot, I am my great-grandparents’ living memorial.

My great-grandparents’ stories of survival are replete with miracles. When my great-grandpa Joe appeared before Mengele at Auschwitz, Mengele waved his finger to the left, the direction of death.

At the moment that my great-grandpa began walking to the left, he heard a voice call him by his Yiddish name, “Yosselle,” and that voice told him he must go to the right. My great-grandpa listened to that voice, never knowing whose it was or where it came from, and he went to the right. And by another great miracle, the Nazis did not notice that he violated an order.

My great-grandma Regina assumed the identity of a non-Jew and as a young, orphaned teenager, she went alone from city to city, all the while hiding her Jewish identity.

By Jordana Mastour, 2021

Among many perilous encounters, my greatgrandma Regina worked as a caretaker for an important Nazi official’s disabled daughter.

Every night at the dinner table, the Nazi prayed that Hitler succeeded in killing all the Jews.

When the Nazi employer took her to church with his family each week, my great-grandma silently said Jewish prayers.

My great-grandma did not just experience miracles but she also was courageous and brave. When Radom, Poland was liberated in January 1945, Regina registered with a Jewish committee, which helped survivors find other surviving family members. One day, the Nazi employer saw my great-grandma in town at this committee registry. He asked her if she was Jewish. She looked him in the eye and bravely said “Yes.” “I am a Jew.” Even though the war was over, the Nazi could have killed my greatgrandma.

My great-grandma could have also easily continued to live after the war as a non-Jew. She was already living as a non-Jew in disguise with false documents. But she did not. My greatgrandparents both understood who they were, where they came from and what they stood for.

I tell the stories about my beloved greatgrandparents to ensure that their legacies live on and so the world won’t forget the Holocaust even when we no longer have so many of the survivors among us. Besides owing it to both our survivors and the six million precious souls who were murdered by the Nazis, we are also commanded to remember. As we lose more and more survivors, I realize the commandment to remember is all the more challenging. How do we make sure we remember when the last survivor, the last witness, is no longer with us? How do we keep their souls alive without their physical presence in this world? I don’t have the answers but I know I will do my best to fulfill the commandment of Zachor, no matter how challenging. I will continue to tell the stories and their messages of my great-grandparents and when the time comes, pass them on to my children and grandchildren, so the link in the chain continues. I will also always be a proud Jew, remember my heritage and do my part to ensure its continuity.

‫ מגיד‬Questions to Ponder

By Rabbi Ira Wallach, 1999, HAFTR High School Limudei Kodesh Coordinator  Why do we introduce ‫ מגיד‬with the paragraph of ‫הא‬ ‫?לחמא עניא‬  Why do we not say ‫ הא לחמא עניא‬before ‫ קידוש‬so our guests will have the opportunity to hear ‫?קידוש‬  Why do we not mention the paragraph of ‫הא לחמא‬ ‫ עניא‬by the other ‫?ימים טובים‬  Why do we cover the ‫ מצות‬and pour wine into our cups before we say the ‫?מה נשתנה‬  If the Torah commands us to tell the story of the ‫ והגדת לבנך‬.. ,‫הגדה‬, why do the Rabbis demand that the story be told in a question answer form with the ‫?מה נשתנה‬  The source of the four questions is the ‫ משנה‬in ‫מסכת‬ ‫ פסחים‬on 116A. The four questions that we ask today are the same as the questions mentioned in the ‫משנה‬ except for one. The ‫ משנה‬asks why all year do we eat boiled and or roasted meat but this night we exclusively eat roasted meat. This question is a reference to the ‫קרבן פסח‬. Why do we, today, in lieu of this question ask about reclining?  Is there significance to the order of the four questions, if so what is it?  Why does the ‫ בעל ההגדה‬mention the city of ‫בני ברק‬ when describing the meeting of the five ‫ חכמים‬and what is its significance?

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 What is the purpose of reading the story/halacha of ‫ן־עזַ ְריָ ה ֲה ֵרי ֲאנִ י ְ ּכ ֶבן ִׁש ְב ִעים ָׁשנָ ה‬ ֲ ‫?ר ִּבי ֶאלְ ָעזָ ר ֶּב‬ ַ  What about the statement of the ‫ חכם‬classifies him as a ‫?חכם‬  In the paragraph of ֹ‫בר ּו �ך ׁשוֹ ֵמר ַה ְב ָט ָחתו‬, ָּ the ‫הגדה‬ mentions the ‫ברית בין הבתרים‬. What is the reason why Hashem put us through ‫ ?שעבוד מצרים‬Was it a punishment or was it something else? What are the arguments for both sides?  In the paragraph of ‫ ֵצא ּולְ ַמד‬the ‫ הגדה‬mentions ‫לבן‬ and ‫מצרים‬. Why does the ‫ הגדה‬not mention ‫עשו‬ and ‫ עמלק‬who also persecuted us and made our life, as a people, difficult?  The ‫ הגדה‬lists for us the 10 ‫מכות‬. What is the reason why these particular ‫ מכות‬were the ones chosen by Hashem to inflict upon ‫?מצריים‬  We say in the ‫ הגדה‬in the paragraph of ֹ‫ַמ ָ ּצה זוֹ ׁ ֶש ָאנו‬ ‫ אוֹ ְכלִ ים‬taught by ‫רבן גמליא‬. In this paragraph ‫רבן‬ ‫ גמליאל‬explains the reason why we have a ‫ מצוה‬to eat ‫מצה‬, based on the ‫פסוקים‬, is because ‫בני ישראל‬ did not have time to let their bread rise when they left ‫מצרים‬. However, ‫ בני ישראל‬were commanded to eat ‫ מצה‬even before they left ‫מצרים‬. Therefore, how do we reconcile these two explanations?

HAFTR HAFTORAH • PESACH/Y'MEI HATEKUMAH EDITION

The True Jewish Intellectual “It once happened that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar Ben Azaryah, Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak. They were discussing the Exodus from Egypt all that night until their students came and said to them: ‘Our teachers, the time has arrived to read the morning Shema.’ ” Every year we celebrate Pesach and every year we read the Haggadah. By the time we reach adulthood we have learned the Haggadah in significant detail. Presumably, these great sages learned the Haggadah and knew it backwards and forwards. What insight could they possibly have been discussing about the Exodus that they had not learned before? What information kept these Torah scholars up until the early hours of the morning?

The Haggadah gives us a clue: They were not just learning the Haggadah but they were reclining as they discussed it. These sages wanted to fully and even physically experience the emotion and feeling of freedom. Their discussion was not simply a dialogue regarding philosophical and

By Abie Lent, 2023

historical ideas that they have hashed out and knew by heart, but they understood that the night of the seder is an opportunity to review and reflect on these old ideas through the new lens of the past year's experiences and apply them to our lives.

This is the Jewish concept of a true "intellectual”--someone for whom ideas are not something to know, but tools for living. Wisdom is to be taken seriously and applied to our present lives and the moments we live in. Ideas are not to be stored in a mental filing cabinet and pulled out at dinner parties to keep everyone entertained. They are to help us change and grow.

When the sages in Bnei Brak were discussing the Exodus from Egypt all that night, they were not identifying and learning new text; rather, it was the very same text from the year before. They were looking at that same text but seeing new meaning in it because they were looking for its relevance. The text took on

new and different understanding for them because these sages, much like ourselves, were not the same as they were the year before.

When they saw the text again they saw new explanations and new applications, because a year had passed and they had a new perspective and reevaluated how to apply the lessons and ideas of the Haggadah to their lives.

With this mindset, not only the Haggadah, but all of life can be fascinating. Every day we encounter new ideas and old ideas. For the Jewish intellectual, every conversation is filled with potential and life-enhancing meaning. The simplest topics, even those you have learned before, can have deep and rich new meaning.

This can affect one's entire life. Life is fascinating if we try to learn and apply its lessons.

At the seder, when you hear an idea, go further than saying, "that's interesting." If the idea is true, then ask, "How do I apply it to my life?"

By Abigail Wiener, 2022

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HAFTR HAFTORAH • PESACH/Y'MEI HATEKUMAH EDITION

HAFTR HIGH SCHOOL PESACH 2021 EDITION

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