14:28 וַיָּשֻׁבוּ הַמַּיִם, וַיְכַסּוּ אֶת-הָרֶכֶב
וְאֶת-הַפָּרָשִׁים, לְכֹל חֵיל פַּרְעֹה, הַבָּאִים אַחֲרֵיהֶם בַּיָּם:
לֹא-נִשְׁאַר
בָּהֶם, עַד-אֶחָד
Rashi explains that Paroh was the one who remained alive in order to say over the story of Galus
Mitzrayim and Kriyas Yam Suf. In the Siddur we seem to contradict this in Ezras
Avoiseinu where we say Echad Mai’hem Loi Noisar meaning that no one remained
alive. Actually this comes not only from the Siddur but also from Tehillim 106:11 וַיְכַסּוּ-מַיִם
צָרֵיהֶם; אֶחָד מֵהֶם, לֹא נוֹתָר.
The
Malbim and Netziv say there is a fundamental difference between Nishar
and Noisar. Nishar means that something is left over B’kavana (deliberately).
Noisar means that something is left over incidentally. Mimeila it is good. In
the Posuk 14:28 that is quoted
above, Paroh was leftover deliberately to tell over the story of Galus
Mitzrayim and Kriyas Yam Suf. However, in Tehillim we are saying a Shvach of
Hakadoish Baruch Hu. Ususally in a battle at least one of the enemy gets away
and escapes, however, here Loi Noisar no one escaped incidentally.
This concept of the difference between Nishar and Noisar
will answer many different Kashas. In last week’s Parsha, 12:10 וְלֹא-תוֹתִירוּ מִמֶּנּוּ, עַד-בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד-בֹּקֶר, בָּאֵשׁ
תִּשְׂרֹפוּ it
says don’t leave over any of the
Korban Pesach. That is called Noisar. In 12:34
וַיִּשָּׂא הָעָם אֶת-בְּצֵקוֹ,
טֶרֶם יֶחְמָץ; מִשְׁאֲרֹתָם
צְרֻרֹת בְּשִׂמְלֹתָם, עַל-שִׁכְמָם it
says Mish’a’roisam which means the leftover dough. The Nafka Mina is
Kidvareinu, the Matza was leftover deliberately to take out dough to eat when
they left Mitzrayim while the Loi Sasiru is left over incidentally.
Another example is in Parshas Noach 7:23 וַיִּמַח אֶת-כָּל-הַיְקוּם אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה, מֵאָדָם
עַד-בְּהֵמָה עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ, מִן-הָאָרֶץ; וַיִּשָּׁאֶר אַךְ-נֹחַ וַאֲשֶׁר אִתּוֹ, בַּתֵּבָה The Ribboinoi Shel
Oilam left over Noach deliberately. In Parshas Vayishlach we have in 32:25 וַיִּוָּתֵר
יַעֲקֹב, לְבַדּוֹ; וַיֵּאָבֵק אִישׁ עִמּוֹ, עַד עֲלוֹת הַשָּׁחַר that Yaakov
remained incidentally. There
wasn’t a plan. He just went to get the Pachim K’tanim.
In
Parshas Bo we have in 10:5 וְכִסָּה אֶת-עֵין הָאָרֶץ, וְלֹא יוּכַל
לִרְאֹת אֶת-הָאָרֶץ; וְאָכַל אֶת-יֶתֶר הַפְּלֵטָה, הַנִּשְׁאֶרֶת לָכֶם מִן-הַבָּרָד, וְאָכַל
אֶת-כָּל-הָעֵץ, הַצֹּמֵחַ לָכֶם מִן-הַשָּׂדֶה that
whatever was leftover deliberately from the Barad will be eaten by the Arbe.
In Nach this is something to take notice of as it is just
beautiful. Those of you who learned Melachim and Divrei Hayamim know that very
often the Posuk says, that we will not tell you the rest of the story of this
king, because the Posuk only brings statements of things that we will learn
from. So constantly the Posuk says
V’yeser Divrei Melech so and so Haloi K’suvim B’divrei Hayamim. This appears 43
times between Divrei Hayamim and Melachim. There is one place that Yeser is not
used for a king and Shar is used and that is by Shlomo Hamelech. The reason is
because Koiheles, Shir Hashirim, Mishlei were leftover for the Chashivus and
placed somewhere else. The other kings, only other incidental information was
leftover somewhere else so it was Yeser.
After
the Holocaust those who survived took on the name Shearis Hapleita. They saw
themselves as people who were leftover with a plan. There was a purpose that
the Ribboinoi Shel Oilam left them over for. Many Jews saw themselves as
Noissar, that after the Holocaust Yiddishkeit was finished. The Shearis are the
ones that took it upon themselves to rebuild. (א"ה כתבנו עוד מזה במגילת רות)
אין תגובות:
הוסף רשומת תגובה