Table of Contents
đź“… Today in Jewish History
đź“… 2448 Miracle of Shabbos Hagadol[1]
On the 10th of Nissan was the day that Bnei Yisrael took a lamb for the Pesach offering, as is stated in the verse[2] “On the tenth of this month, they are each to take a lamb on behalf of their families.” Now, that day was Shabbos.[3] When the Jewish people took their lambs that Shabbos, the first-born gentiles gathered by Bnei Yisrael and asked for an explanation for their actions. Bnei Yisrael told them that the lamb is a Pesach sacrifice to G-d, as He will kill the Egyptian first-borns. [Upon hearing this] the firstborns proceeded to go to their fathers and to Pharaoh and request from them to release the Jewish people. When they were answered negatively, the first-borns resorted to making war with Pharaoh, and they killed many of the Egyptians. This is the meaning of the verse[4] “And Egypt was stricken by their first born”. This miracle was established to be remembered for all generations on the Shabbos [before Pesach], and they called it “The Great Shabbos”.  [Shabbos Hagadol was thus the beginning of the redemption and the miracles.[5]]
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📅 10th of Nissan (2488) — Passing of Miriam and the Day of Great Spiritual Turning Points[6]
In the year 2488, the 10th of Nissan marked the passing of Miriam the Prophetess, daughter of Amram and Yocheved and sister of Moses and Aaron. This date is listed in halachic sources as a “Fast of the Righteous” (Shulchan Aruch, Orach Chaim 580:2), based on the principle that the death of the righteous brings atonement, comparable to Yom Kippur. In practice, however, the day is not observed as a communal fast, except for individuals such as a bride and groom on their wedding day or one who undertakes a fast due to a troubling dream.
With Miriam’s passing, the Well of Miriam, which had sustained Israel in the wilderness through her merit, disappeared and later returned in the merit of Moses and Aaron. This underscores her unique spiritual role and the national impact of her death.
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📅 2488 – The Crossing of the Jordan River
On the 10th of Nissan, Joshua and the Children of Israel crossed the Jordan River. The waters miraculously turned backward, allowing the entire nation to pass through on dry land. Because of this miracle, the hearts of all the kings of Canaan melted, and none were able to stand before Israel. Many miracles occurred on this day (Joshua ch. 3; Sotah 36a).
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Miraculous March to Mount Gerizim and Mount Ebal
On that same day, Israel traveled from the Jordan River to Mount Gerizim and Mount Ebal, a distance of more than sixty mil. This journey was completed miraculously in a single day, demonstrating that no human force could withstand Israel at that time (Sotah 36a).
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Altar Built from the Stones of the Jordan
Joshua built an altar on Mount Ebal using twelve stones taken from the Jordan River, corresponding to the twelve tribes of Israel. This altar fulfilled the commandment given by Moses before his passing (Joshua 8:30–31).
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Public Acceptance of the Torah
On the 10th of Nissan, Israel fulfilled the Torah commandment by writing the Torah, reading it publicly, and proclaiming the blessings and curses. The nation reaffirmed its covenant with God at Mount Gerizim and Mount Ebal (Joshua 8:34–35; Sotah 32a–35b).
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Offerings and National Rejoicing
On that day, the Children of Israel offered burnt offerings and peace offerings on the altar and rejoiced before God, celebrating their entry into the Land and their renewed acceptance of the Torah.
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Institution of Birkat HaAretz
On this day, Joshua instituted the blessing over the Land of Israel within Birkat HaMazon (Grace After Meals), known as Birkat HaAretz, thanking God for the land and its goodness (Berakhot 48b).
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Obligation of Challah Begins
With Israel’s entry into the Land of Israel, the obligation to separate Challah from dough became binding. Therefore, this day is considered especially appropriate for the mitzvah of separating Challah, fulfilling the principle: “A matter in its proper time—how good it is.”
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Agricultural Commandments Take Effect
From this day forward, the land-dependent commandments such as Orlah and Chadash became applicable, as Israel had formally entered and sanctified the Land (Shulchan Aruch, Yoreh De’ah 294; Orach Chaim 489).
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📅 3395 After the Persian Celebrations — The Execution of Vashti
Following the days of royal celebrations in Persia, in the capital city of Shushan itself, Queen Vashti was executed on Shabbat in the fury of King Ahasuerus. This event marked a decisive turning point in the Persian court and set the stage for the later rise of Esther. The episode is cited in rabbinic and homiletic sources as an example of divine justice unfolding through historical events, even when they appear to stem from royal wrath and political intrigue (see Ya’arot Devash, Part I; Imrei Noam).
[1] Admur 430:1; Michaber 430:1; Tosafos Shabbos 87b
Other reasons: Another reason for the name “Shabbos Hagadol” is because the Drasha on this Shabbos takes a long time, and therefore the congregation ends up delaying the leave of Shabbos, and it seems like a longer Shabbos. It is thus called the great Shabbos. [Shivleiy Haleket, brought in Tzemach Tzedek]
Why the miracle commemorated on Shabbos and not on the weekday of its occurrence: The reason why this miracle was not established on the 10th of the month, whether it falls on Shabbos and whether it falls on a weekday, as is the case with all other commemorated events, is because Miriam died on the 10th of Nissan, and this date was instituted as a fast day, in years that the 10th of Nissan occurs on a weekday, as brought in 580:2. [Admur ibid; M”A 430:1; Thus, due to the preoccupation of this date with the passing of Miriam, the commemoration of the Shabbos Hagadol miracle was set for the weekday of its occurrence, which was the Shabbos before Pesach.]
[2] Shemos 12:3
[3] How we know that the 10th of Nissan originally fell on Shabbos? The Jewish people left Egypt on the 15th of Nissan, which was on a Thursday, as written in 494:1 [and Shabbos 87b], thus the 10th of Nissan was on the previous Shabbos. [Admur ibid]
[4] Tehillim 136:10
[5] See Admur 430:2; Likkutei Sichos 37 p. 10
[6] Admur 430:1; M”A 430:1
📅 Today’s Yahrzeits
🕯️ Rabbi Chaim Binyamin Pontremoli of Izmir — author of Petach HaDevir; passed away in 5633 (1873).
🕯️ Rabbi Avraham Abba Herzl of Pressburg — the Maggid of Pressburg, author of Siftei Chachamim and Nachalat Avraham; yahrzeit marked in 5688 (1928).
🕯️ Rabbi Shalom Mashash (ben Rabbi Maimon Mashash) — Chief Rabbi of Jerusalem and head of the rabbinical courts; passed away in 5763 (2003).
👤Their Background[1]
🕯️ Rabbi Chaim Binyamin ben Rabbi Chaim Pontremoli of Izmir — author of Petach HaDevir
Rabbi Chaim Binyamin Pontremoli was a leading Sephardic Torah scholar in Izmir (Smyrna) during the 19th century. He was a respected halachic authority and dayan, known primarily for his monumental work Petach HaDevir, a comprehensive commentary on Shulchan Aruch, widely cited by later Sephardic decisors. The work was first printed in Izmir in the mid‑1800s and reflects the halachic methodology and customs of Ottoman‑era Sephardic Jewry. His scholarship focused on practical halacha and careful analysis of earlier authorities, and his writings became a standard reference in Sephardic rabbinic literature.
🕯️ Rabbi Avraham Abba Herzl of Pressburg — Maggid of Pressburg, author of Siftei Chachamim and Nachalat Avraham
Rabbi Avraham Abba Herzl (1857–1928) served as a rabbi and maggid (preacher) in Pressburg (Bratislava), one of the great Torah centers of Central Europe. He was part of the broader Pressburg rabbinic milieu shaped by the legacy of the Chatam Sofer and his yeshiva. Rabbi Herzl authored Siftei Chachamim, a Talmudic work, and Nachalat Avraham, a Torah commentary, both reflecting the Hungarian rabbinic tradition of rigorous learning combined with ethical and homiletic depth. His works were printed and circulated in Europe and continue to be referenced in traditional Torah libraries.
🕯️ Rabbi Shalom Mashash (ben Rabbi Maimon Mashash) — Chief Rabbi of Jerusalem and Head of the Rabbinical Courts
Rabbi Shalom Mashash (1909–2003) was one of the most influential Sephardic halachic authorities of the 20th century. Born in Meknes, Morocco, he served for decades as a dayan and later as Chief Rabbi of Casablanca and Chief Rabbi of all Morocco. In 1978, at the request of Rabbi Ovadia Yosef, he immigrated to Israel and became Sephardic Chief Rabbi of Jerusalem, a position he held for 25 years.
Rabbi Mashash was renowned for his independent halachic approach and his firm defense of Moroccan Sephardic customs. He authored numerous works—many bearing the word “Shemesh” (an anagram of his name)—including Mizrach Shemesh, Tevuot Shemesh, and Beit Shemesh, covering halacha, Talmud, and Maimonides. He remained actively engaged in halachic decision‑making until his final days and passed away on Shabbat HaGadol, 5763 (2003), in Jerusalem.
[1] Please not that these historical notes were prepared with the assistance of Copilot Pro, an AI Research Agent, and have not been independently verified.
Todays Nassi
