We are amid counting the forty-nine days that bridge the holiday of Pesach and Shavuos. We start our count from the second day of Pesach when the עומר — a meal-offering of barley was brought, culminating with the holiday of Shavuos where we bring the new-meal offering of wheat, the שתי הלחם — two-loaves.
In Menachos there appears an intriguing historical episode regarding these two offerings.
There was an incident where the omer came from גגות צריפין — Gaggot Tzerifin and the two loaves on Shavuos came from the valley of עין סוכר — Ein Sokher.
When the kings of the Hasmonean monarchy besieged each other in their civil war, Hyrcanus was outside of Jerusalem, besieging it, and Aristoblus was inside. On each and every day they would lower dinars in a box from inside the city, and those on the outside would send up animals for them to bring the daily offerings in the Temple.
A certain elderly man said to them: As long as they are engaged with the Temple service, they will not be delivered into your hands. Upon hearing this, on the following day, when they lowered dinars in a box, they sent up a pig to them. Once the pig reached halfway up the wall, it inserted its hooves into the wall and Eretz Yisrael shuddered four hundred parasangs by four hundred parasangs...
And it is with regard to that time of civil war, in which the land was destroyed, that we learned: An incident occurred in which the omer came from Gaggos Tzerifim, and the two loaves came from the valley of Ein Sokher. Since no fresh barley grain was found in the fields immediately surrounding Jerusalem, it had to be brought from these outlying areas.
When it came time to bring the omer meal offering, they did not know from where they could bring the omer grain, as all the surrounding fields were looted and ruined. The court publicly proclaimed their difficulty. A certain deaf-mute came forward and stretched out one hand toward a roof, גג — roof in Hebrew, and one hand toward a צריף — a lean-to hut. Mordechai said to the Sages: Is there a place that is called Gaggos Tzerifin or Tzerifin Gaggot? They checked and found that there was such a place, and it contained fields of barley from which they were able to bring the omer meal offering.
A similar incident occurred when they needed to bring the two loaves, and they did not know from where to bring the grain. Again, the court publicly proclaimed their difficulty, and a certain deaf-mute came forward and stretched out one hand toward his עין — eye and one hand toward a סיכרא — door latch. Mordechai said to the Sages: And is there a place that is called: Ein Sokher, or Sokher Ayin? They checked and found that there was such a place, and it contained fields of wheat from which they were able to bring the two loaves. (סד:)
Rav Shaul Alter, the renowned Gerrer Rosh Yeshiva, reveals several important lessons laced within this tale
A צריף is a flimsy shelter, which according to Rabbi Eliezer does not even rate as a 'dwelling' and thus disqualified from being a Sukkah.
Yet, it is somehow being associated with a roof, a symbol of true shelter.
This teaches us that no matter where we find ourselves, we are under the protection of G-d.
Avraham was foretold, 'Know with certainty that your offspring shall be aliens in a land not their own'. It seems redundant. Isn’t being an alien one who is not in 'his own land'?
The answer is wherever we are, we are in G-d's embrace. That is our מקום — place. ברוך המקום — blessed is the place, ברוך הוא — blessed is Him. G-d is therefore often referred to as, מקום — place, for He is always 'present'.
The decree of exile was that they felt like aliens because they lacked an awareness of His presence.
A Yid iz kein muhl nisht in de fremd — A Jew is never in foreign territory.
There are several translations of סיכרא.
As mentioned earlier it relates to a latch or bar that secures the door. The door represents a passage to a point beyond. We are only here for a relatively short time and have much to do. (רש"י)
It may also intimate that no matter how we accomplished we are still at the door and have much yet to do.
It may also refer to the grave. (תוס')
This alludes to G-d suspending the mountain above them threatening them that if they do not accept the Torah, שם תהא קבורתכם — 'there will be your grave'.
Shouldn't it have said פה — 'here' will you be buried? The Rosh Yeshiva explains that G-d wasn't telling them they'd be buried 'here' but rather alerting them to the reality that if they don't climb out of their material lifestyles, even if they live, they will be engulfed by their indulgences, and virtually 'buried' alive.
Lastly there is one last interpretation of סכר — as a dam, that holds back the mighty forces of water inundating us. (תוס' פירוש ב')
One must develop the skill to contain our instinctive inner inclinations that seek to overpower us.
We must be vigilant to be on the עין — lookout in being vigilant from being influenced by the סכר — forces that seek our ruin.
Perhaps I may add that the message was conveyed by one who was mute but not deaf to teach us to keep our mouths shut but our ears open so that we may be ready to get the point and absorb it well.
May we continue to climb up on the ladder and reach the peak of the mountain, inculcating these vital lessons of survival.
באהבה,
צבי יהודה טייכמאן
