Hamaayan / The Torah Spring Edited by Shlomo Katz Volume 19, No. 30 28 Nissan 5765 May 7, 2005 Sponsored by Rose and Bob Margolis in memory of Sara Liba bat Moshe Eliyahu Hakohen a"h (Sara Green) Today's Learning: Terumot 10:1-2 O.C. 340:2-4 Daf Yomi (Bavli): Shabbat 5 Daf Yomi (Yerushalmi): Shevuot 32 The opening verses (2-5) of our parashah state: "You shall be holy . . . A man shall fear his mother and father . . . Do not turn to idols . . . When you slaughter an offering to Hashem. . ." How do these thoughts flow one from another? R' Chaim Menachem David Horowitz z"l hy"d (the last rabbi of Dzikov/Tarnobrzeg, Poland) explains based on the following three points: (1) The reason that man must honor and fear his parents is that they were partners in his creation. But is it good that man was created? Only if he does G-d's will (see Eruvin 13b). (2) Chazal say that Hashem consults with the angels before doing bad, but not before doing good. Yet the verse (Bereishit 1:26) says, "Let us make man," implying that Hashem did consult the angels. Was man's creation "bad"? (3) Chazal acknowledge that the plural form ("Let us") in the above verse might be used by heretics as "proof" that there are multiple gods. The reason for the plural form, however, is to teach man humility, as if to say: "Even G-d asks for advice." In light of the above, the verses from our parashah may be read as follows: If you are holy, then your parents should be honored, for they did a good thing by participating in your creation. But if your creation was a good thing, why does the Torah say that Hashem consulted with the angels? Certainly not so that the verse may be a source of heresy, for you shall not turn to idols. Rather, it should teach humility; indeed, "The [best] offering to G-d is a humble spirit" (Tehilim 51:19). Thus, if you are humble, you will be slaughtering an offering to Hashem. (From the introduction to his grandfather's She'eilot U'teshuvot Ateret Yeshuah) ******** "Every man -- Your father and mother shall you revere and My Sabbaths shall you observe -- I am Hashem, your G-d." (19:3) Rashi comments: "The Torah places the commandment of observing Shabbat immediately after that of fearing one's parents in order to suggest the following: `Although I admonish you regarding the fear due to your parents, if they bid you, "Desecrate the Sabbath," do not listen to them.' The same is the case with any of the other commandments. . . The Torah adds, `I am Hashem, your G-d,' [to teach,] `Both you and your parents are equally bound to honor Me!' Therefore, do not obey your parents if it results in making My words of no effect." Commentaries ask: Why is it necessary for the Torah to teach that one should not honor his parents if they tell him to transgress a law of the Torah? Such a parent is a rasha, and we already know that one is not obligated to honor his parent if the parent is a rasha! R' Akiva Eiger z"l (1761-1837; renowned halachic authority and Talmud commentator) answers: There is a principle in Torah law, "An affirmative commandment (`asai') supersedes a negative commandment (`lo ta'asai')." This means that in a case where an affirmative mitzvah (e.g., the Kohen Gadol wearing his vestments) can be performed only at the expense of transgressing a negative commandment (e.g., shaatnez), the affirmative mitzvah takes precedence and supersedes the prohibition in question. Thus, we might have thought that this principle would apply if a parent commanded a child to transgress a Torah law - the affirmative mitzvah (honoring parents) might take precedence over whatever negative commandment the parent had asked the child to transgress. To prevent us from reaching that conclusion, the Torah specifically instructs us that honoring parents does not take precedence over observing the other laws of the Torah because parents, too, are obligated to observe the Torah. (Quoted in Midreshei V'chiddushei R' Akiva Eiger Al Ha'Torah) ******** "You shall not be a gossip-monger among your people, you shall not stand aside while your fellow's blood is shed -- I am Hashem. You shall not hate your brother in your heart; you shall reprove your fellow and do not bear a sin because of him." (19:16-17) R' Yaakov Abuchatzeira z"l (1790-1879; Morocco) writes: This is a warning to tzaddikim not to speak ill of other Jews. Even Moshe Rabbeinu was punished when he spoke badly about Bnei Yisrael. Do not stand idly by while the blood of other Jews is shed because of their sins. Rather, pray that they will repent. Also rebuke them as necessary in order to help them repent. (Pituchei Chotam) ******** Pirkei Avot "Make a fence for the Torah." (1:1) R' Chaim of Volozhin z"l (died 1821) writes: The fence for the Torah is Yirat Shamayim/Fear of Heaven. However, just as there is no need for a fence around an empty field, so Yirah without Torah knowledge is worthless. In the Sages' words (Shabbat 31b), "It's a pity when one builds a door for an apartment, but has no apartment." (Ruach Chaim) R' Yaakov Chaim z"l of Baghdad (1854-1920; son of R' Yosef Chaim, the "Ben Ish Chai") offers several interpretations for the injunction: "Make a fence for the Torah." (1) Although the previous phrase in the Mishnah says, "Develop many disciples," nevertheless, make a fence and do not accept a student who clearly is morally unfit ("Talmid she'aino hagun"). (2) Make a fence to hold your words in, i.e., sometimes you should keep your words to yourself. The Sages have taught, "Just as it is a mitzvah to give reproof that will be listened to, so it is a mitzvah not to give reproof that will not be listened to." (3) Make a fence to keep what you have learned from escaping from you, i.e., use mnemonic devices to remember what you have learned. (4) Make a fence that will separate your learning into sections to fulfill the instruction if the Sages (Kiddushin 30a), "One should always divide his learning in thirds: one-third Bible, one-third Mishnah, and one-third Gemara." (5) Make a fence to ensure that you teach your students on a level that is appropriate to them. (6) Protect your Torah study by dividing your time between study and work, as we are taught (Avot 2:2), "All Torah study that is not joined with work will cease in the end and leads to sin." (Zechut Avot) ******** "Avtalyon said: `Wise men - be careful with your words, lest you be subjected to a decree of exile . . .' " (Chapter 1) Why would wise men be subjected to exile if they are not careful with their words? R' Chaim Sanzer of Brody z"l explains as follows: Chazal enacted various rabbinic decrees to distance us from the possibility of transgressing Torah prohibitions. Some people might say, "I do not have to observe the rabbinic decrees, because I can be trusted not to transgress the related Torah prohibitions." Even if this is so, says Avtalyon, be careful with your words [i.e., the rabbinic laws], lest someone else learn from you. If another person transgresses a serious Torah law because he learned from you to be lax in the rabbinic ordinances, you will be a manslaughterer in the eyes of G-d (and a mansluaghterer's punishment is exile to a city of refuge). (Peirush Rav Chaim Sanzer Mi'Brody) ******** R' Aryeh Leib Zunz z"l R' Aryeh Leib Zunz was born in 1768 and was a grand-nephew of R' Yehonasan Eyebschutz. R' Aryeh Leib lived initially in Prague, where he interacted with the town's many scholars, foremost among them R' Yechezkel Landau, the Noda B'Yehuda. From there, R' Aryeh Leib moved to Pressburg, where he became recognized as a leading posek / halachic authority and where he began receiving halachic inquiries from many countries. Later, he was accepted as rabbi of Plock, Poland. After Plock, R' Aryeh Leib was elected rabbi of several other towns, but he preferred to live quietly in Warsaw composing his Torah works and teaching his many students. R' Aryeh Leib was a prolific author, writing in nearly every area of Torah scholarship. His works include two Torah commentaries (Melo Ha'omer and Kometz Ha'minchah); commentaries on the five megillot (also called Melo Ha'omer); several volumes of halachic responsa (Meshivat Nafesh and She'eilot U'teshuvot Maharal); works on specialized areas of halachah including Pesach, marriage, divorce and wine of non-Jews; and commentaries on a number of Talmudic tractates. Before his death, R' Aryeh Leib promised that he would intercede in heaven for anyone who reprinted one of his works. He also asked that this promise be engraved on his tombstone. As a result, his works have been reprinted many times and they are often sold at reduced prices. R' Aryeh Leib also had a number of prominent students of whom the best known were R' Yitzchak Meir Alter (the first Gerrer Rebbe), R' Avraham Landa (the Chechinower Rebbe), and R' Yaakov Gesundheit. Among R' Aryeh Leib's sons-in-law was R' Avraham Abisch, rabbi of Frankfurt. It is reported that as R' Aryeh Leib lay on his death bed, he used his last strength to ask his student, the future Gerrer Rebbe, to examine appropriate halachic works to determine whether a person who is in his last moments of life if nevertheless obligated to daven. R' Alter then brought a Rambam and read to his teacher until the very moment of his passing on the 3rd day of Iyar 5593 / 1833. (Source: Melizei Esh)