Pesah 5773

 B"H


For the eighth day of Pesah, Rambam writes in Hilkhot Tefilla 13:8 that the tsibbur reads Parashat Kal haBekhor.  This sidra deals with the firstborn of animals.  These animals have kedusha attached to them, and they must be taken to Yerushalayim to be slaughtered and eaten by the Kohanim.  However, an animal which has a blemish whereby it cannot be sacrificed is instead slaughtered locally and eaten by a Kohen.  The animal cannot be used to work or sheared; it is set apart by being the firstborn.

The eighth day of Pesah also occurs during the time of Sefirat haOmer.  Interestingly Parashat Kal haBekhor discusses Sefirat haOmer as well following a discussion on Pesah.  There is something in common with the omer and the bekhor; for both the first carries a weight of kedusha.  Rambam brings in Hilkhot Temidim uMusafim 7:13 that it is assur to harvest any of the five species of grain before the omer is harvested unless it is something which would be unfit for offering as the omer, but even this may not be collected in a pile.  

Both the bekhor and the omer demonstrate that what is first has kedusha.  It cannot be put to mundane use.  It must instead be used for holy purposes.  This is applied even with Sefirat haOmer where Rambam writes in Temidim uMusafim 7:22 that one should count the omer at night so to begin the halakhic day by counting, and Masekhet Menahot states this is so that the days that are counted are whole days, implying the count should be as early as possible in the night.  Such is also what I have learned from my honorable teacher, haGaon haRav Yaakov Avraham Shepherd shelita, who recounts this from his noble teacher, haGaon haRav Yisrael Avihai shelita, and so I have also seen in the name of the Vilna Gaon.  Rav Shepherd recounts that Rav Avihai even says the berakha a bit before tset hakokhavim, eighteen minutes after shekiya (18 is 3/4 of 24, and a mil is 24 minutes), so that immediately at tset hakokhavim he may count the omer.  

However, this teaches us more than zerizut regarding Sefirat haOmer.  We must ask practically what it means to treat the first of things with kedusha.  The omer is sacrificed in the Bet haMikdash, and the bekhor is likewise sacrificed and eaten by the Kohanim.  However, the ending of Parashat Kal haBekhor indicates what more this means when discussing the Haggim.  For the Haggim one must be present in Yerushalayim, just as one is for giving the bekhor and for harvesting the omer, which occurs during Pesah C.F Hilkhot Temidim uMusafim 7:6).  At this time one is to be joyous and celebrate.  He must take food and drink for the festivity commensurate with his financial means.  However, the verbiage the pasuk uses to describe this is interesting: "Ish kematenat yado kevirkat Hashem Elokekha asher natan lakh."  These things he brings to Yerushalayim to celebrate are described as a gift, not only a gift from G-d to the person who brings them, but a gift he has in his hand.  In Moreh Nevukhim, Rambam states there is a practical purpose accomplished by the Haggim in that what one takes to Yerushalayim will inevitably be more than he can consume.  Therefore, he will be compelled to give to others and rejoice together with the rest of Am Yisrael.  

Likewise, should we all find joy in Torah, giving the foremost of our efforts for Torah and mitsvot, and rejoice in learning Torah together, charitably dealing with the rest of Am Yisrael.

Hag Sameah.  

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