Reviewed by Rabbi Yair Hoffman for 5tjt.com

This Pesach, you can give yourself a treat in Jewish machshava with the purchase of Maggid HaRakiah, by Rav Doniel Glatstein shlita.� It is a Sefer purportedly on both the month of Nissan and the Yom Tov of Pesach � but it is much more.� Prepare yourself for 498 pages of original machshavah � that deal with weighty matters and with the proper Torah hashkafos on thousands of topics.� It deals with so many aspects of Jewish history (for the Blood libels, for example, see Maamar 7).� But most importantly, it is a sefer that imbues the reader not just with knowledge � but with yiras shamayim and Torah inspiration.

In maamar #1, Rabbi Glatstein inspires us with a demonstration of how the entire month of Nissan abounds with Kedusha.� In maamar #14, he demonstrates that the seder of Pesach � the order inherent in it all actually forms and fashions the future Ge�ulah.� In maamar #19, Rabbi Glatstein demonstrates that the essence of the entire Haggadah is an expression of thanks and gratitude and that, in and of itself, inspires us to a higher level of Kedusha. In maamar #23, Rabbi Glatstein delineates the differences between Rabbi Elazar Ben Azariah and Rabban Gamliel in their general approach to Torah and how that manifests throughout the Hagaddah. (Interestingly enough, Rabbi Glatstein�s unique style of Torah learning, applies both approaches as can be seen throughout his seforim).

RABBI GLATSTEIN�S NOVEL APPROACH

How does he do it?� Rabbi Glatstein�s unique style is one of probing. Prodding. Dissecting.� And through it all � he unfolds latent thoughts and understandings.� He uncovers ideas and meanings that we would have missed if not for Rabbi Glatstein�s intellectual probing instrument.

Examples abound.� In explaining the phrase in the hagaddah, �lehavi yemos hamashiach� Rabbi Glatstein (p. 486) tackles the topic of, �Kol HaMoadim asidin livatel � that all the holidays � in the future, will become batel.�� He cites the Rashba (Responsum 1:93) as asking, �How could this be?�� Rabbi Glatstein gathers a number of statements of Chazal and probes.� He answers that the word batel has been misunderstood.� Rather, it means that the details of the final Geulah will be so breathtaking and� awe-inspiring � that the rest of the Moadim will pale in comparison.� �Batel�, means �will pale the others.�

We know that the answer is correct because it follows the lines of previous masters of Machshava – The Satmar Rebbe zt�l in Divrei Yoel Motzei Yom Kippur (page 418) writes the same thought, but without Rabbi Glanstein�s slew of Divrei Chazal that leads to this conclusion. We also see this in the Bnei Yissaschar (Maamar Chodesh Adar 4:8), but once again without the probing and prodding that brought us to it.

THE FOUR EXILES

In Maamar 45, Rabbi Glatstein cites Bereishis Rabbah 2:5 that there are four exiles, of course.� Yet the Midrash does not mention which will be the fourth � merely calling it �malchus haR�shaa � the Evil Empire� (with apologies to R. Regan).� In numerous places, however, we do come across the four � Bavel, Maddai, Yavan and Edom.� Why isn�t the golus of Yishmael reckoned with the other four exiles?

Rabbi Glatstein cites the Ibn Ezra (on Doniel 2:39) that Greece and Rome are combined as one � and that the exile of Yishmael is the fourth. �Rabbi Glatstein cites the Maharal as putting forth two answers:� That Chazal only included exiles and empires that had conquered directly from a Malchus Yisroel.� Only those empires, or exiles, are worthy to be reckoned.� The rise of Yishmael was only established after the malchus of Yisroel was already taken by Rome.� The second answer is that it is included within the exile of Paras � Persia.

But how do the two connect?� Rabbi Glatstein connects them with a Gemorah in Yuma 10a.� He understands that Rome symbolizes the west (a reasonable assumption � since all of western law is based upon Roman law).� The Gemorah states that there will be a final battle between Rome and Paras.

But before we start to panic (in light of the recent headlines about Iranian Nukes) � Rabbi Glatstein presents his own possible reconciliation.� He cites an Arizal (Likutei Torah parshas Ki Saytzay) that states that the 4 exiles correspond to the four letters in hashem�s Name and that of Mitrzayim corresponds to the kotzo shel yud � the tip of the yud – which is equated to all of them.

Rabbi Glatstein probes and prods further.� Why should this be so?� How does it work? He understands the words of the Arizal as presenting that Golus Mitzrayim is a Klal � and the others are a prat.� A Klal is a general principle � or category.� A prat is a detail � something included in the general category.� Golus Mitzrayim encompasses them all.

How so?� The Maharshal (responsum #88) states that the exile of Mitzrayim began through Yishma�ailim � through the seeling of Yoseph by way of the Yishma�ailim.� Rashi (Psachim 65b) discusses wrapping the Korban Pesach like Yishma�ailim (represented now by the Afikoman).

But why?� Rabbi Glatstein reminds us that Yishmael�s mother was Hagar � daughter of Pharoah. He then cites a slew of hints and connection between Yishmael and Mitzraim.� Ultimately, Rabbi Glatstein demonstrates that all the parallels lead to one inspiring message � just as He redeemed us from Golus Mitzrayim � He will redeem us from Gaolus Yishmael� that is so rooted in Mitzrayim.� May we see the wonders of this Geulah quickly and completely in our days.

Truthfully, Rabbi Glatstein�s sefer is so filled with pearls and nuggets of inspirational insights that a review cannot really do it justice.� Every single page is eye-opening. Each maamar is capable of inspiration.

It is no wonder that Rabbi Glatstein�s tapes and lectures have enjoyed such widespread popularity.� He has authored other seforim as well, �Maggid HaRakiah on Adar and Purim� and Eloka d�Rav meir Aneini.� They can be ordered at RabbiDG.com with free delivery.

The reviewer can be reached at [email protected]