‫שבת הגדול‬/‫פרשת אחרי מות‬
As we know, there is no specific Torah reading that is connected specifically with
Shabbos HaGodol. Depending on whether there is a 12 month or a 13 month year,
the Parshos which are combined or not, vary. Thus, exactly what will be the weekly
reading on Shabbos HaGodol is not fixed at all. The earliest Parsha is Tzav and the
latest is this week's Parshas Acharei Mos.
Unlike the four special Parshos that are read in the month of Adar and towards
Nissan, Shabbos HaGodol is not marked by the Krias HaTorah. The "four" are all
mentioned in Chazal (Masseches Megila Perek 4) and, has been remarked here
before, were originally the entire reading on the Shabbos on which they occurred.
Shabbos HaGodol is not mentioned in Chazal as such. The Shulchan Oruch (Siman
430) notes that it is always the Shabbos prior to Pesach and that the Haftorah is the
concluding verses of Sefer Malachi. The reason for the name "HaGodol" and the
very designation of this Shabbos is noted by the Mishnah Brurah as commemorating
the lamb that was used for Korban Pesach. Since sheep were the deities of the
Egyptians, their inability to prevent the Israelites from taking the Egyptian deity as a
sacrifice to Hashem was miraculous. In the year of the Exodus, that lamb was taken
on the tenth of Nissan, as the Torah writes, and that date occurred on Shabbos.
Thus Shabbos became appropriate to remember the miracle.
The final Posuk of Sefer Malachi gives us another reason for the appellation of
"HaGadol" to this Shabbos.
"Hi'nei O'no'chi sho'lei'ach lo'chem es Eli'yo ha'no'vi
lif'nei bo Yom Hashem ha'go'dol v'ha'no'ro".
Behold I Hashem am sending you
[Bnei Yisroel] Eliyohu the prophet, prior to the coming of the great and awesome
Day of Hashem.
Of course, it is far more pleasant to call this Shabbos "HaGodol", the "great" rather
than "ha'no'ro", the awesome or fearful. Nonetheless, the verse puts these two
adjectives together as describing that day that Eliyohu HaNovi will announce.
That the day will be "great" is easy to understand. What will make it awesome?
A glimpse can be seen from the first verse of the Haftorah (Perek 3/Posuk 4). This
verse is familiar to us all. "V'or'vo La'Shem minchas Y'hu'do v'Y'ru'sho'layim ki'mei
'o'lom u'ch'sho'nim kad'mo'ni'os". And it shall be pleasing before Hashem, like the
offering of Y'hudo and Y'ru'sho'ayim, from the [olden] days of the world and as in
years past. Chazal say that Y'hudo refers to the Korbonos offered on the day the
Mishkon was dedicated. (Y'ru'sholayim refers to the dedication of the Beis
HaMikdosh in the time of Shlomo Hamelech.)
That which is sought in the Posuk of "v'or'vo" is that the future sacrifices be pleasing
before Hashem just like these great moments in the history of the Mishkon and
Mikdosh. That is why our custom has these words appended to the end of each
Amida. Just like there is a bracha of "R'tze Hashem E…lo…kenu… v'ho'sheiv es
ho'a'voda" we make such a conclusion for the entire Amida. Hashem, find our
prayers pleasing before You and return the service of the Mikdosh, so we conclude
our prayers with this citation with its a similar implication.
This Agada has, of course, a most deep connection to our Parsha. Parshas Acharei
Mos begins with the warning to Aharon HaKohen that the Kodesh K'doshim is offlimits to him all year, except for Yom HaKippurim. Even on Yom Kippur, that access
is greatly limited. Hashem deems fit to emphasize the restricted nature by opening
the command with "acharei mos sh'nei b'nei Aharon", after the death of the two sons
of Aharon. This refers to what we were taught in Parshas Shmini, on the first of
Nissan in the second year following the Exodus. On that day, the Mishkan was
designated and there were great miracles as a heavenly fire consumed the special
offerings of that day. "Va'yar kol ho'om va'yo'ro'nu". All the people saw and sang
out in joy.
That is the "pleasing" for which we pray. However, that "v'or'vo" was not untainted.
The two sons of Aharon were killed on that day because of the "Esh Zarah", the
uncalled for fire, that they offered. In our Parsha, that event is called upon to
emphasize to Aharon the prohibition of any deviation from the order of the service in
the Mishkon. Thus, when we look at that day to which the Posuk of "v'or'vo" refers,
we see it as "godol" because Hashem accepted the sacrifices but also as "noro",
awesome and fearful since Hashem took such a heavy toll. That heavy toll remains
as a symbol to the bereaved father that his behavior as well will be measured by the
strict standards used upon his holy sons.
It thus becomes most fascinating. How could the Novi just refer to the pleasantness
of that day, omitting the loss of the sons of Aharon? How could he ignore this
subject that the Torah does not ignore and refers to in other instances as well?
The answer may be in the connection between the opening and closing verses of the
Haftorah. On the one hand we seek the pleasantness. On the other hand we have
to know that that quest can exact a strong toll from us. We seek "godol". But the
"godol" could also have a "nora" factor associated with it.
In terms of Eliyohu, we know how the Psukim in Nach, particularly Y'chezkel, focus
on Milchemes Gog u'Mogog. The details are awesome, frightening. Do we seek the
"godol"? Then we must know there is also the possibility of the "nora".
What lesson does this have for us?
We know that when there are great
opportunities, the failure to avail ourselves of those opportunities is most serious.
When we have the possibility to accomplish, we are to do our utmost to accomplish.
Sometimes those prospects seem out of our reach, beyond our grasp. It is true;
sometimes they are beyond our abilities. However, most of the time an opportunity
that presents itself is within our means. We are daunted by the challenge. We are
overwhelmed by the task that looks to difficult. We are afraid of failure. Perhaps,
we are afraid of trying.
Greatness is a goal. That greatness is measured for each and every individual by
whom they are, their talents, strengths and weaknesses. When we accomplish what
we can we are great. When we try to accomplish and we do not succeed we are
not failures. We only fail when we abstain from attempting that which could be
accomplished.
Chazal tell us at the end of Masseches Succah (52) that at the end of days both
tzaddikim and r'sho'im will cry. The tzadddikim will cry out of sheer relief that they
accomplished what they did despite the many trials and tribulations they faced. The
wicked will cry out of regret and wonderment-how come they didn't try? How is it
that they gave up the battle before it began when in retrospect they see they could
have succeeded?
Parshas Acharei Mos tells the Kohen Godol how he is to prepare for the holiest of
days when his service will be in the name of "kol k'hal Yisroel". If that is the nature
of his service, then he is our representative and the common community to which we
belong must have all of its parts contributing to the success of the task that awaits
the Kohen Godol.
It is a task in which we take part as well. Our merits are
essential for the atonement of that holiest of days to be successful.
Shabbos HaGodol reminds us of the special "hashgacha protis", individual and
personal Divine Providence that is for all of us, separately and as a People. It
represented the beginning of the miracles of the Exodus and that is why the Ramo
(ibid.) says that we have a custom to read some of the Haggada of that day. [This
year we will also recite the verses of the Korban Pesach in fulfillment of "u'n'shal'mo
fo'rim sif'so'sei'nu" (Hoshea). Our lips should offer the sacrifices that we are unable
to bring physically. That reading will say clearly that next year we do hope to offer
the Korban Pesach in our rebuilt Beis HaMikdosh.]
We read an excerpt from the Haggada on Shabbos HaGodol to say we recognize the
miracles that were performed for us. That recognition obligates us to recognize
Hashem's greatness and our obligation towards Him Yisborach for demonstrating
that greatness before us. Oy vo'voy for us if we ignore that greatness. That type of
ignorance is a prescription for that which is awesome and frightening.
Shabbos HaGodol reminds us that there is a choice before us.
It echoes that
reminder in Parshas Acharei Mos. If we truly see "v'or'vo" then we will aspire to the
"godol" and pray that HaKodosh Boruch Hu spares us of those events that instill fear
in every feeling heart.
There is much that awaits this coming year.
When we say "L'shono Ha'bo'oh
Bi'Y'rusholayim"-let us do so in anticipation of the greatness that awaits us, if only
we make that as our goal.
Shabbat Shalom
Chag Sameach
Rabbi Pollock