Today on Torah Tea, we’re getting close to Pesach. So the weekly portion is the portion of Tzav, and this Shabbos is called Shabbat HaGadol, the Big Shabbos.
Now, we’ll talk a little bit about why this Shabbos is called the Big Shabbos. This is actually in preparation for Pesach, and we’ll discuss it based on Likkutei Sichos in volume 17 for Shabbat HaGadol and volume 22, Parshas Tzav. We’ll see if we can take out a few points from both places.
But first, we’ll give over a little bit of the Shulchan Aruch, the Code of Law of the Alter Rebbe, the way he explains what happened on Shabbos HaGadol. Why do we call this Shabbos HaGadol? Some people have other Shabbosos that they call Shabbos HaGadol as well, but most commonly, this particular Shabbos is called Shabbos HaGadol.
The Alter Rebbe writes that the Shabbos that precedes Pesach is referred to as Shabbat HaGadol, the Big Shabbos, because a great miracle took place in it. It almost seems like a play on words: Nes Gadol, Shabbat HaGadol. Because it was a great miracle, therefore it is called a great Shabbos.
One of the points the Rebbe addresses is that it seems we are emphasizing not just that a miracle occurred, but that it was a great miracle. Every miracle is beyond nature and worthy of recognition, yet here we stress that it was specifically a Nes Gadol.
What was this great miracle? The Alter Rebbe explains that Hashem instructed the Jewish people to take a sheep on the 10th of Nisan and tie it to their beds as preparation for the Korban Pesach. The 10th of Nisan was Shabbos.
When the Egyptians saw this, their firstborn approached the Jewish people and asked what they were doing. The Jews told them that Hashem would kill the Egyptian firstborn and spare the Jewish people. The firstborn, fearing for their lives, demanded that Pharaoh let the Jews go, and when he refused, they waged war against the Egyptians.
This is hinted to in Tehillim: “L’makeh Mitzrayim bivchoreihem,” that the Egyptians were struck through their own firstborn.
However, one must ask: what makes this such a great miracle? It appears almost natural. The firstborn heard the threat, became afraid, and reacted. Furthermore, it did not even bring immediate benefit to the Jewish people, since they were not yet freed.
Why, then, is this considered a Nes Gadol? The Rebbe explains that the greatness lies in the transformation itself. Egypt represented the ultimate opposition to holiness, and yet its own strongest elements—the firstborn—turned against it and fought for the Jewish people.
This is not merely the cessation of harm, but a complete reversal. It is not just that the enemies stop attacking, but that they become advocates.
This reflects the deeper meaning of Shabbos. Shabbos is not only rest from work, but a state where negativity itself is transformed. In the future, this will be fully realized when the world reaches true peace, whether through transformation of nature or its elevation.
In our own times, we see conflict and division, even among our own people. One level is to stop the conflict, but a higher level is for people to truly understand and appreciate one another. That is a Nes Gadol.
This is why it is called Shabbat HaGadol. It represents not just a miracle, but a great miracle—the ability to transform opposition into unity and support.
There is also a custom on Shabbat HaGadol to read a portion of the Haggadah at Mincha, beginning from “Avadim Hayinu” until “Lechapper al kol avonoseinu.”
In addition, this year, the calendar aligns exactly as it did during the original Exodus, with Pesach on Thursday and Shabbos HaGadol on the 10th of Nisan.
There is also a discussion regarding the Mizbe’ach and the fire upon it, which appeared in the form of a lion. The Zohar describes two aspects: a lion of strength and a lion of korbanos, representing both severity and kindness.
The Rebbe explains that the first seven days of the inauguration of the Mishkan reflected human effort, drawing down a limited level of Divine presence. On the eighth day, however, Hashem provided a gift from above—“Vateitzei esh milifnei Hashem”—transforming the level from severity into compassion.
This teaches that while our efforts are essential, the ultimate and highest levels come as a gift from Hashem. Even so, the gift is given in response to our effort, as nothing comes entirely without preparation.
In practical terms, this means that even if we feel unworthy or lacking, Hashem can grant us far beyond what we deserve. We pray not only for what we earn, but for Hashem to overlook our shortcomings and bring us redemption.
Summary
A true “Nes Gadol” is not merely stopping harm, but transforming opposition into support. Through our efforts and Hashem’s kindness, negativity itself can be elevated, leading to true redemption and peace.
היום ב״תורה טי״ אנו מתקרבים לפסח. פרשת השבוע היא פרשת צו, והשבת הקרובה נקראת שבת הגדול.
נדבר מעט מדוע שבת זו נקראת שבת הגדול. הדבר קשור להכנה לפסח, והוא מבוסס על ליקוטי שיחות כרך י״ז לשבת הגדול וכרך כ״ב לפרשת צו.
תחילה נביא מדברי שולחן ערוך של אדמו״ר הזקן, המסביר מדוע נקראת שבת זו שבת הגדול. השבת שלפני פסח נקראת כך מפני שנעשה בה נס גדול.
נראה שיש כאן הדגשה מיוחדת—לא רק שהיה נס, אלא שהיה נס גדול. כל נס הוא למעלה מן הטבע, אך כאן מודגש גודל הנס.
מה היה הנס? בני ישראל לקחו שה בעשור לחודש וקשרו אותו למיטותיהם כהכנה לקרבן פסח.
המצרים ראו זאת, ובכוריהם שאלו מה קורה. נאמר להם שהקב״ה עומד להכות את בכורי מצרים. הבכורים פחדו, דרשו לשחרר את ישראל, וכשסורבו—נלחמו במצרים.
זה נרמז בפסוק “למכה מצרים בבכוריהם.”
אך עדיין יש להבין: מדוע זה נס גדול? נראה שזה תהליך טבעי, ואף לא הביא מיד לשחרור.
ההסבר הוא שגדולת הנס היא בכך שהכוחות החזקים של מצרים עצמם התהפכו ונלחמו למען ישראל.
זה לא רק הפסקת הרע, אלא מהפך—שהאויב עצמו נהפך למסייע.
זהו עניינה של שבת—לא רק מנוחה, אלא שינוי והפיכת הרע לטוב.
גם בזמננו, לא די בהפסקת מחלוקת; השאיפה היא להביא להבנה ואחדות אמיתית.
לכן נקראת שבת הגדול—נס גדול של מהפך פנימי.
יש גם מנהג לקרוא חלק מההגדה במנחה של שבת זו.
וכן, השנה הלוח תואם בדיוק ליציאת מצרים, כאשר פסח חל ביום חמישי ושבת הגדול בעשור בניסן.
בנוסף, יש דיון באש שעל המזבח, שהייתה בדמות אריה—פעם ככוח של גבורה ופעם ככוח של קרבה וחסד.
הרבי מסביר ששבעת ימי המילואים היו לפי כוח האדם, ואילו ביום השמיני באה מתנה מלמעלה—אש מה׳—שהפכה את הגבורה לחסד.
מכאן אנו לומדים שגם אם עבודתנו מוגבלת, הקב״ה מעניק מעבר לכך כמתנה.
ובפועל, אנו מבקשים מה׳ לא רק לפי זכויותינו, אלא שירחם ויגאל אותנו, ויביא אותנו לחירות אמיתית עם ביאת משיח צדקנו.