Some Insight into Shabbat HaGadol

[muman613]

Aside from the miracle that the Jews were able to take the lamb, which was at the time an Egyptian deity which was worshipped by the Mitzrim, and tie it to the bed for several days there was another great miracle which needs to be discussed.

The Mitzrim were petrified of the Jews at this point. They had already been through the previous nine Makkos/Plagues and they were sure that the G-d of Israel was real and was protecting his people. During every plague, from the blood to the Darkness, the Egyptians suffered from the plague while the Jews simultaneously did not suffer at all from the plague. A Jew could walk to a fountain and drink water while an Egyptian could go to the same fountain and drink blood. The Egyptian animals died in the pestilence while the Jewish animals lived.

This caused the Egyptians a lot of confusion. Some of them wanted Pharoah to release the Jewish people so that the Makkos would cease, but Pharoahs heart was hardened {by Hashem} in order to allow all ten plagues to run their course.

On Shabbat HaGadol there was a civil war between the Egyptians caused by this division...

http://www.chabad.org/holidays/passover/pesach_cdo/aid/496146/jewish/Why-is-the-Shabbat-before-Passover-called-the-%E2%80%9CGreat-Shabbat%E2%80%9D.htm

Why is the Shabbat before Passover called the “Great Shabbat”?
By Baruch S. Davidson

The Shabbat before Pesach is called "Shabbat Hagadol" (the "Great Shabbat") for a number of reasons:

1) The primary event commemorated on this Shabbat is a great miracle which occurred on this day, several days before the Exodus. The Jewish people were commanded by Moses to take a lamb and tie it to their bedposts on Shabbat, the 10th day of Nissan, five days before they were to leave Egypt. When the Egyptians inquired by the Jews why they were buying lambs en masse, they were told that these lambs were intended for the Paschal Offering, which would be sacrificed in preparation of the Plague of the Firstborn. For some reason, this information rattled the Egyptian firstborn, who immediately insisted that Pharaoh grant the Jews the liberty they demanded. When Pharaoh refused their request, the Egyptian firstborn waged war with Pharaoh's army, and many Egyptians who were guilty of atrocities against the Jews were killed on that day.

2) Furthermore, on this day it was demonstrated that the Egyptians were powerless against the Jews. They must have been mightily peeved by the fact that the Jews were planning to slaughter lambs, an Egyptian deity -- but were incapable of doing anything to hamper their plans.

3) Some suggest that this Shabbat earned the title "Gadol," because it is the day when the rabbis traditionally deliver extensive lectures about the laws of Passover, and pontificate about the lessons to be learned from the holiday.

4) The Haftorah read in many communities on this Shabbat speaks of the coming of Moshiach, referring to the day of his arrival as the "yom Hashem hagadol v'hanora" -- the "great" and awesome day of the L-rd.1

[muman613]

The Jews who yearned for redemption from bondage were redeemed while all those who were happy being assimilated into the wicked Egyptian culture did not survive the Plague of Darkness. By this point it was clear whether the 'Jewish people' who had fallen to the 49th level of impurity were so far gone it would be best for all that they expire in Egypt.

http://www.koltorah.org/Volume%2014/18%20Bo.htm

The Light of Freedom
by Sam Reinstein

Parshat Bo describes the final three plagues that Hashem inflicted on the Egyptians, climaxing with the ninth and tenth plagues, darkness and the destruction of the Egyptian first born. As they went along, the plagues became increasingly harmful to the Egyptians, with mere horrible irritants such as blood and frogs giving way to lice, wild beasts, boils, hail and locusts, which seriously damaged the Egyptians’ bodies and property. Given this progression, what was it about the ninth plague, darkness – which seems to be just another inconvenient irritant for the Egyptians – that it deserved to be near the top of the list in terms of severity?

A similar question arises from the book of Yechezkel, where the Navi describes the punishments that Hashem will impose on the other nations in the time of Mashiach. In the description of what will happen to the Egyptians, Hashem says, “I will cover the heavens and darken their stars. I will cover the sun with a cloud and the moon will not radiate its light. I will darken all the bright lights of heaven because of you [the Egyptians], and I will place darkness upon your land” (Yechezkel 32:7-8). What is so special about darkness that it was selected as the punishment that will beset the evil Egyptians in the future?

A final question may be asked about Rashi to Shemot 10:22 (s.v. Vayehi Choshech Afeilah). Rashi wonders why darkness was brought as a plague, possibly bothered by our original question of the darkness’s relatively mild nature compared to the other plagues. He offers two explanations from the Midrash for the purpose of this plague. The first is that, there were some people among Bnei Yisrael who were so assimilated into the immoral Egyptian society that they deserved to die. Hashem created darkness, so that the Egyptians would not see Bnei Yisrael burying these evil Jews and think that the plague affected Bnei Yisrael as much as the Egyptians. Additionally, Hashem had promised Avraham that Bnei Yisrael would leave Egypt “with great wealth” (Bereshit 15:14). The darkness allowed Bnei Yisrael to enter the Egyptians’ homes so that they could find their valuables, later to ask to “borrow” them and leave with these possessions at the exodus. While this does explain the timing of the plague, it seems to undermine the basic nature of the Makkah. Was this plague a harsh punishment for the Egyptians, or did it occur for these practical reasons?

The answer to all these questions can be found in the way the Torah describes the plague of darkness, as explained by Rashi. The plague lasted six days. During the first three days, the darkness was so intense that the Egyptians could see nothing, no matter how many flames they lit. During the last three days, the darkness was even denser, and no Egyptian could arise from his place, nor could anyone standing sit down. During this latter period, the Egyptians were trapped and completely lost their freedom of movement. Now, it was Bnei Yisrael who had independent mobility, while the Egyptians were confined like slaves. Hashem punished the Egyptians Midah Keneged Midah (measure for measure). Moshe had previously asked for three days of freedom for Bnei Yisrael to worship Hashem, and Pharaoh refused. Now, the darkness enslaved the Egyptians for three days.

It was during the plague of darkness that Bnei Yisrael, as well as the Egyptians, realized that the slavery was finally over. Bnei Yisrael could easily have massacred the helpless Egyptians and escaped from Egypt during the plague. Hashem was testing them to see if they would leave Egypt on their own or wait for Moshe to command them to march to freedom, and they passed the test. During the period of darkness faced by the Egyptians, the Torah says, “but for all the Children of Israel, there was light in their dwellings” (Shemot 10:24). While darkness may not have been the most brutal plague, it was perhaps the most crucial one, for the light that Bnei Yisrael enjoyed represented their freedom from bondage. It was, as Rashi indicated with the Midrashim he cites, a precursor to the Geulah. Thus, darkness earns its place as the penultimate Makkah and as the fate in store for Egypt in the time of Mashiach.

There are two other holidays in which light is mentioned and we celebrate freedom, namely Purim and Chanukah. The Megillah says after the story of the Jews’ victory over their enemies, “The Jews had light and gladness and joy and honor” (Esther 8:16). This light represents our physical freedom from those who wanted to murder us. On Chanukah, we gained our spiritual freedom from those who tried to prevent our Torah observance, and we celebrate this freedom through the light of the Menorah. The light that Bnei Yisrael enjoyed during the plague of darkness represents both the physical and spiritual freedoms that they gained at the exodus. This is why this plague was so important. This is also why the first Mitzvah that Moshe taught Bnei Yisrael at the time of exodus was the blessing of the moon – we celebrate that which provides light during the darkness of night.

[muman613]

This article from IsraelNationalNews discusses the song "Echad Mi Yodea?"/"Who knows One?" and why it is specially relevant during the Pesach Chag. Also discussed is the idea that there were actually more than 10 plagues which smote Egypt and the idea that the Jewish people need only know Hashems Thirteen Attributes of Mercy in order to obtain 'forgiveness'...


http://www.israelnationalnews.com/Articles/Article.aspx/11479#.T34KLqTKnng

Who Knows Thirteen? Who Knows One?

The Seder reminds us of the special relationship we have with G-d, and the numbers are part of it.
From Rabbi Dr. Eliyahu Safran

We take so much for granted, even on Seder night. Even as we celebrate the how’s and why’s of our redemption from Egypt too often we leave unanswered the most important question, Why? Why the redemption?

That there were miracles, signs, wonders and plagues we accept without question. It is the why that remains unasked. Until we near the conclusion of the Seder. Then we ask. We sing, Echad mi yodea?

One question.

Thirteen answers.

The song enumerates our faith, beliefs and traditions, founded in the affirmation of One G-d and summing up in the recognition of His thirteen attributes.

But what is the song’s special connection to Pesach? That it is a powerful statement about Jewish faith and experience is unquestioned. It could very well be recited every day of the year, as a reminder to young and old alike of the tenets of our faith, just as the thirteen principles of faith enumerated by Rambam are recited by many following the morning services.

Reb Yissachar Dov of Belz suggested that it is precisely the celebration of the Seder that brings out our very public declaration of these tenets. He compared the singing of the “Song of Thirteen” at the Seder to the wealthy man who is generally circumspect about revealing his riches. But on those rare occasions when he’s had too much wine to drink, the nobleman is more loquacious than usual and, unable to hold back, publicly proclaims the gold, silver and jewels in his possession.

So too the people of Israel, after consuming the four cups of wine, cannot hold back from revealing the wealth they possess – One G-d, two tablets, three fathers, four mothers…

Riches and wealth, fine. But it is the number thirteen itself that seems to draw us. Is there any particular significance to why we list thirteen categories, themes and elements basic to our faith and observance? Is the number thirteen of any particular significance on the night of Pesach?

There is another set of “thirteen” listed in the Haggadah – the thirteen plagues. Thirteen plagues? Yes. Ten plagues plus the three as understood by Rabbi Yehudah, who grouped them by initials to ensure our remembrance of them. Thirteen.

What horror these plagues visited upon Pharaoh and the Egyptians! So much so that some might suggest that the reason for the Exodus was primarily to punish those who had so mistreated the Israelites. Certainly the punishment of evil is a necessary and noble reason. In this view, the why of the Exodus was to inflict the thirteen plagues.

Who can argue that such punishment was much deserved by Pharaoh. But is the punishment of evil, well deserved by definition, the reason we are brought together at the Seder table to celebrate our redemption? No. The Haggadah ends on a positive and laudatory note. Yes, it is true that “He brought us out from Egypt, executed judgments upon them and upon their gods . ,” but that was not the reason we were redeemed. “He led us before Mount Sinai, gave us the Torah.”

The nation of Israel was born and chosen for good; we have not been chosen to demean or degrade others, but rather to serve G-d, study His Torah and observe His commandments.

Our answer to the why of redemption is clear. We were redeemed to serve G-d; to observe His Torah, to continue the traditions of the patriarchs and matriarchs, to study the Torah, keep the Sabbath... These are the reasons why, thirteen of them and they must be proclaimed before the Seder is done.

Thirteen plagues. Thirteen attributes.

And G-d’s thirteen attributes of mercy.

We were redeemed from Egypt. That said, there are many times when we do not fulfill the promise of our redemption. We succumb to the seductions of the world around us. Eventually, we come back to our senses and wonder what if anything could be done to repent and do teshuvah.

We come back not just as individuals but also as a community, as a klal. We join hands with all Israel, link ourselves with Moses our teacher, aim our hearts directly at G-d, and we recite selichot. The most important and most characteristic act of prepa ration for the Yamim HaNoraim is the special midnight service known as selichot.

The singular form, selichah, literally means “forgive ness” and is a prayer in which the worshipper appeals to G-d for forgiveness of sins and reminds Him of His promised mercy. At the same time, selichot are preoccupied with the suffering, affliction, persecution and humilia tion that have been our people’s lot in exile. Yet we confirm our faith in G-d’s mercy and reaffirm our absolute conviction that redemp tion will replace the anguish of our dispersion.

The first mention that there is a distinct order to the selichot is a most insightful and revealing text found in Tanah devei Eliyahu Zuta. It reads,

David knew that the Temple was destined to be destroyed and that the sacrificial system would be abolished as a result of the iniquities of Israel. David was distressed for Israel. With what would they effect atonement? The Holy One, blessed be He, said, “When troubles come down upon Israel because of their iniquities, let them stand together before Me as one band and confess their iniquities before Me and recite before Me the order of the selichot and I will answer them. . . .”

Rabbi Johanan said, “The Holy One. blessed be He, revealed this in the verse and the Lord passed before him and proclaimed, the Lord, the Lord, manifest and gracious ... Hashem, Hashem rachum vechanun. This teaches that the Holy One, blessed be He, descended from the mist like a sheliach tzibur, enveloped in his talit, stood before the ark and revealed to Moses the order of the selichot.

What a revelation! G-d, cognizant of mortal man’s frailty and fragility, eager for man to live, repent and strive higher, shows man in very specific ways and even with specific words how to approach Him in prayer, by reciting His Thirteen attributes of mercy.

G-d went so far as to appear as a sheliach tzibur, enveloped in a tallit, therby instructing His nation to, first and foremost, stand united and together in confession and prayer, and He will answer them. After all, “You are a G-d slow to anger, and are called Lord of Mercy, and have shown the way of repentance.” (v’derech teshuva ho’reita.)

Central to the selichot are two well-developed units—the thirteen Divine attributes and the confession of sin.

The thirteen attributes of G-d have their origin, in the Torah’s account of the golden calf crisis. The Torah relates that Moses prayed on behalf of the children of Israel and that G-d forgave them. Moses prayed again, “Show me, I pray Thee, Thy glory.” G-d answered his prayer and made known to him “all His goodness.” Va’yered Hashem be’anan… Hashem keil rachum v’chanun (Shemot 34:5-6)

The Divine attributes are mentioned a second time in the Torah, in connection with the twelve spies who returned from the Holy Land with an evil report. The people were dejected and cried: “If only we had died in the land of Egypt, etc.” They openly rebelled against Moses and G-d. G-d was ready to “strike them with pestilence and disown them.” Upon hearing G-d’s intention, Moses prayed for his people.

He pleads for forgiveness on behalf of all Israel by invoking the thirteen attributes of G-d. He concludes the plea with “O forgive the iniquity of this people, according to the greatness of Thy kind ness. “ And G-d responds: “I have pardoned as you have asked.”

In the selichot service, the congregation repeats this supplication of Moses in the hope that their prayers will prove as effective as Moses’. Several times throughout each selichot service the thirteen attributes are recited and conclude with Moses’ prayer. The Talmud quotes Rabbi Johanan as saying: “The Holy One, blessed be He, said to Moses, Whenever Israel sins let them read the passage containing the thirteen attributes and I will forgive them.’ “ Furthermore, Rabbi Judah said, “A cove nant was decreed that the recitation of the thirteen attributes never be rejected.”

The recitation of the thirteen attributes, however, is not meant to be a magic formula which results in absolution. First and foremost in the process of teshuvah is the recognition of one’s own sin and failure, accompanied by a willingness to confess one’s sin ant resolve not to repeat them. The recitation of the thirteen attributes is therefore followed by the vidui, the confession of sin; an alphabet ical listing of sins expressed in generic terms, stated in the plural; ashamnu, bagadnu, etc.

From the first premise then of belief and faith in One G-d, the “Song of Thirteen” brings us back full circle to G-d and His merciful attributes. The number thirteen has special signifi cance on Pesach night when we reaffirm more than on any other occasion our abiding faith in the One G-d, who “took us out of Egypt. Not through an angel and not through a seraph, and not through a messenger—only the Holy One blessed is He, in His own glory and selfhood.”

On Pesach night we are reminded of the special and intimate relationship we enjoy with G-d, who intervenes personally, who demonstrates concern, guides our destiny and cares for the individual and the collective community. This relationship is ultimately affirmed by G-d in His Thirteen Attributes of Mercy, which when sincerely invoked by His children will never be rejected.

Echacl mi yodea? Sheloshah asar mi yodea?

Who knows one?

Who knows thirteen?

[Ephraim Ben Noach]