COLUMBIA UNIVERSITY WEEKLY DVAR TORAH

PARSHAT TZAV - Shabbot HaGadol

Vol 1:1
Nissan 5756
This week's Dvar Torah by:
Joe Rabin

In this week's parsha, Tzav, we read about various sacrifices including the Shlamim or peace offering. In chapter 7 verse 12, the Torah discusses one of the three types of Shlamim, the Todah or the sacrifice of thanksgiving. The Torah says "If for a thanksgiving he offer it..." and Rashi comments that this offering is brought on account of a miracle that took place for an individual. For example: a sick person who recovered, one who completed a dangerous journey, or one who was released from prison. All these people would bring such a sacrifice for they are required to offer thanks, as it is written in Psalms "Let them give thanks unto the Lord for His mercy and His wonderful works to the children of men." Here we see that one must acknowledge, praise, and thank God for miracles performed on their behalf. The Ramban wrote that this idea of gratitude also applies to our obligation of remembering the redemption from Egypt and to "testify that there is a God who is all knowing, all providing, and all powerful."

To fulfill the obligation of praising and thanking God for performing a miracle on our behalf, it has become custom to recite Hallel when commemorating such an occasion. Hallel was first said as a song of praise to God as the Jewish people were redeemed from Egypt. The Ran in Pesachim (re: Page 118 A) implies that there are two broad types of Hallel obligations. There are times when we say Hallel because of our duty to praise God and commemorate a great miracle. There are also times when Hallel should be recited for days of great distinction which are then considered a "moed" where work is prohibited, and a sacrifice is brought. The Gemora in Erechin and Taanis develop this distinction between the recitation of Hallel as a component of celebrating a particular holiday and saying Hallel solely to praise God. The Gemora teaches that one recites a full Hallel all eight days of Succot, eight days of Chanukah, Shavuot, and on the first day and night of Pesach (or today, the first two days). Hallel's recitation during the time of the temple was part of the sacrificial service associated with the occasion being celebrated. On the first night of Pesach the sacrificial service was the Korban Pesach and therefore Hallel was said at the time one ate the Korban. It seems strange that we say a full Hallel only on the first day of Pesach yet we say it throughout the entire days of Succot. The justification for this distinction is that over Succot a unique sacrifice is brought on each day of Chol Hamoed establishing the status of Holiday or Moed to each day of Succot. On Pesach all subsequent days rely on the sacrifice of the first day and since there is no new sacrifice a full Hallel is not recited.

The Gemora in Pesachim (ch 10) refers to many aspects of our redemption as a miracle. At the Pesach Seder we are obligated to remember our salvation and feel as though we were part of the Exodus from Egypt. It is therefore appropriate to recite Hallel at the Seder as "Shira" or praise to help commemorate this great miracle of leaving Egypt. This helps explain why some sources, such as the Ran, cite our obligation of reciting Hallel with in a framework of song and praise to Hashem.

Still our miraculous exodus from Egypt and development into a great nation started with the taking of the Pesach sacrifice. On the tenth of Nissan (Shabbot HaGadol) we were commanded to take a lamb and set it aside for a sacrifice. Our ability to accomplish this task was a miracle in itself as we took the spiritual focus of our Egyptian masters and started preparations for its sacrifice to Hashem. Rabbi Shimshon R. Hirsch commented that during this period from Shabbot HaGadol through the 14th of Nissan we, who were only masses of mindless thoughtless slaves, were given independence for the first time. During these four days each person learned to think of himself as a free person and as an essential link in a family with a long history about to start a new life in the future. We learned of our obligations to each other and this helped transform us from individuals into a nation. Now this nation had recognized its common history, destiny and mission. Our reborn nation now is moved by a single spirit and focused on the sole mission of serving Hashem.

Shabbot HaGadol was the start of our Exodus from Egypt and was a significant step in our national development and spiritual growth. This preliminary step that we took on Shabbot HaGadol was essential for the Pesach Sacrifice which marked the beginning of our journey and salvation. Now we stand on the threshold of reliving the Exodus from Egypt and commemorating this day with thanksgiving and praise to Hashem. May we incorporate the lessons of Shabbot HaGadol and develop our single national spirit so that we can focus on our mission of serving Hashem. God willing we will have the Zchus (merit) to sing praises and offer thanksgiving to Hashem in the rebuilt Beis Hamikdash, our holy temple.

Shabbat Shalom and Chag Sameach!

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