Pesachim 7

The Gemara presents a debate regarding the text for the blessing recited on removal of chametz. One opinion maintains that the blessing is על ביעור חמץ and the second opinion maintains that the text is לבער חמץ.  Perhaps the rationale for these two opinions is based on the idea that chametz symbolizes the Yetzer Hara, the Evil Inclination. The opinion that maintains that one recites לבער חמץ maintains that one is required to eradicate the Evil Inclination to the best of his abilities, similar to any mitzvah that one is required to perform. The second opinion, however, maintains that in contrast with the word לבער, the words על ביעור חמץ connote the idea that one cannot eradicate the Evil Inclination on his own. Rather, like the Gemara states regarding the Evil Inclination, “if HaShem would not assist the person, he would not be capable of overcoming the Evil Inclination.” For this reason we employ the words על ביעור, implying the general commandment to rid ourselves of chametz, which we can only do with HaShem’s assistance.

Pesachim 6

The Gemara states that although the verse in Parashas Bamidbar occurred in the second month of the second year whereas the verse in Parashas Behaaloscha occurred in the first month of the second year, this teaches us the rule that אין מוקדם ומאוחר בתורה, there is no order in the Torah. One may wonder why we derive this precept from these verses and not from other instances of verses that are out of order? To answer this question we turn to Rabbeinu Bachye who writes that if the Torah would have been written in chronological order, then one would be capable of resurrecting the dead. Perhaps with this premise in mind we can understand why the Gemara specifically employed these verses in the Book of Bamidbar to teach us that the Torah is written out of order. Rashi writes (Bamidbar 9:1) that the Torah did not commence the Book of Bamidbar with the incident of the Jewish People receiving instructions regarding Korban Pesach because this was a badge of shame for the Jewish People. The denigration was that the Jewish People were in the Wilderness for forty years and only sacrificed the Korban Pesach once. Pesach symbolizes birth and renewal, similar to the Resurrection of the Dead, so the Gemara derives from these verses that the Torah is written out of order.

Pesachim 5

The Gemara states that in the merit of the three times that the Torah states the word rishon, first, we will merit three concepts of rishon. We will merit annihilating the descendants of Esav who is referred to as rishon, to the building of the Bais HaMikdash which is referred to as rishon, and to the name of Moshiach who is called rishon. This Gemara is obviously perplexing, as what is the connection between the word rishon that is stated regarding Pesach and Sukkos and the ideas of annihilating our archenemy and the Bais HaMikdash and Moshiach?

 

The answer to this question can be found in a similar statement of the Medrash regarding the word Bereishis, “in the beginning.” The Medrash (Bereishis Rabbah 1:4) states that Bereishis, the world was created in the merit of the Jewish People, who are referred to as reishis, and in the merit of a myriad of ideas, such as challah, Terumah and others that are called reishis. This Medrash also appears mystifying. The Torah could have started with the word zos, this, which refers to milah and Torah and a host of other concepts.  What is the significance of the word reishis? In order to understand this Medrash and subsequently explain our Gemara, we must understand the significance of the role that the Jewish People play in the world. The Gemara (Gittin 56b) states that anyone who agitates the Jewish People becomes a rosh, a head, i.e. a leader. Why is this so? We have a rule that אין חוטא נשכר, a sinner is not rewarded. Why, then, should a wicked gentile merit to become a leader because he became a Jew-baiter? The answer to this question is that everything that happens in the world is for the benefit of the Jewish People. HaShem does not allow the Jewish People to be harmed or killed, Heaven forbid, because He does not like us. On the contrary, HaShem loves us so much that He cannot bear to see us sin and stray from the path of the Torah. Therefore, when the Jewish People sin, HaShem turns the gentiles into Jew haters, as occurred in Egypt. This, then, is the meaning of both the Medrash and our Gemara. The Jewish People are the beginning and ultimately the end of every moment of this world’s existence. HaShem created the world Bereishis, in the beginning, for the Jewish People who are referred to as reishis, because we are the essence of this world. Reishis, besides the literal meaning of first, also means the choice, as it is said (Shemos 30:22) וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ, now you, take for yourself, choice spices. Thus, the Jewish people are the choice product of HaShem’s handiwork. In the merit of our being first, and observing the festivals of which the word rishon is mentioned, we will witness the downfall of those Jew haters who were only elevated to high positions because of our sins. When we repent at the End of Days, we will merit the fulfillment of the verse that Balaam, no small enemy of the Jews, predicted regarding Amalek, (Bamidbar 24:20) רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד, Amalek is the first among nations, but its end will be eternal destruction. HaShem should allow us to merit the downfall of the wicked and the rebuilding of the Bais HaMikdash with the arrival of Moshiach, speedily, in our days.