HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Beshalach Volume V, Number 16 (201) 11 Shevat 5751 / January 26, 1991 Parasha Overview In this Parasha we find the splitting of the Yam Suf ("Red" or "Reed Sea"), the culmination of Bnei Yisrael's Exodus from Egypt. After witnessing the miraculous wonders which G-d performed on their behalf, Bnei Yisrael sang the famous "Shirat HaYam" the chapter which we commonly call "Az Yashir." Parashat Beshalach is always read in close proximity to the festival of Tu B'Shvat, the "New Year for Trees." This is, of course, not a coincidence. R' Chaim Yishayahu Hadari, Shlita (dean of Yeshivat Hakotel in Yerushalayim) notes that two kinds of praise of G-d rxist in ther world: One is the praise which we give Hashem when He performs a miracle on our behalf, the other is the honor which is given G-d by the fact that the world exists day after day according to the rules of nature which He laid down. The first type of song bursts forth from our throats when we behold His wonders. The second, by contrast, is quiet and subdued, but it is as ever-present as are those laws of nature which testify to G-d's creation of the world. Tu B'Shvat exemplifies this second type of praise, testifying every year that people may come and go, but G- d's seasons press onward. (Shabbat U'Moed BaShevi'it, p.176) ************************************ It was taught: Rabbi Eliezer said, "Whoever recites the Chapter of Song ('Perek Shirah') in this world will merit to recite it in the world-to-come. This is learned from the verse, 'Then Moshe will sing' (Az Yashir Moshe'). It is not written, 'Then Moshe sang, 'but rather, 'Then Moshe will sing.' This teaches that he will sing in the future." (Introduction to Perek Shirah) [Perek Shirah is a Midrash which describes the songs - taken >from Biblical verses - that various plants, animals, and celestial bodies "sing" to Hashem. The following is taken from the commentary to that Midrash composed by R' Moshe ben Yoseef Trani ("Mabit") of Tzefat (1500-1580).] How are we to understand the idea that animals, plants, and minerals sing "Shirah" (song or praise) before G-d? This concept may be understood literally, in a mystical vein, or as a metaphor. As strange as it may be to think of animals or plants communicating with G-d, who can say for certain that they do not?! We do see that each of these creations has some form of intelligence, thus allowing a homing pigeon to find its base, a bird to build its nest, or a spider to spin its web. [The examples are this writer's] Perhaps these animals have other abilities that we have not yet discovered. Chazal do teach that the "Nachash" (snake?) was created with the ability to speak, but lost this privilege because it enticed Adam and Chava to sin. Alternatively, we may explain the Midrash based on Chazal's teaching that "There is no blade of grass in the world that does not have an angel assigned to hit it and tell it to grow." Perhaps, when we say that the grass sings praises to G-d, we refer to the angels who watch over the grass. Finally, the "song of nature" described by the Midrash may be seen as a metaphor for the praise that man gives G-d upon using nature for his own purposes. G-d created everything for a purpose - specifically, for man's benefit. Each animal, plant, mineral, and celestial body says to man, so-to-speak: "This verse teaches you my purpose. This verse is therefore the praise that you can give to G-d in my name." [Based on the third of the above answers,] we can understand why a person who recites Perek Shirah - and especially a person who studies it - is likely to merit singing G-d's praises in the world- to-come. One certain way to serve Hashem better is to understand that all of creation exists for the sole purpose of being used in that service. An appropriate understanding of this Midrash can help a person achieve that realization. (Be'ur Mabit Al Perek Shirah, appended to the same author's Bet Elokim) R' Yosef Albo (1380-1444) understands Perek Shirah in the same way as "Mabit's" third answer, and adds the following examples of the lessons that we can learn from the "songs" of nature:] The heavens, according to the Midrash, sing the verse from Tehillim 19: "The heavens tell the honor of G-d, and His handiwork, the firmament tells." What can we learn from this? That just as some unseen force [i.e. gravity] holds the universe together, keeping some celestial bodies stationary while moving others, so too there is an invisible G-d who is himselfl unchanging, but "moves" all that is "around" Him. The song of the dog is: "Come, let us bow down and bless G-d our creator" (Tehillim 95:6). Why? The edog is the most loyal of all animals; he is "man's best friend." A dog never forgets the one who feeds him. He forever subjugates himself to his master. He will even fight in defense of his owner. A dog's relationship with his master is a fitting parallel to the ideal relationship between man and G-d. (Sefer HaIkarim, III, 1) ************************************* "And Amakek came, and he warred with Yisrael at Refidim." (Sh'mot 17:8) [With this verse, the Torah introduces the story of Amalek's unprovoked attack on Yisrael, an event which led to G-d's decree that Amalek would eventually be destroyedd. This selection was made for Torah reading for Purim morning because Haman, a descendant of Amalek, inherited his hatred of Bnei Yisrael from his ancestors who attacked Yisrael here. Another section of the Torah, Devarim 25:17-19, mentions G-d's command that we never forget what Amalek did to us. This latter chapter is the Torah reading for "Parashat Zachor," the special reading for the Shabbat before Purim.] The Halachic work Magen Avraham notes with surprise that many people are not careful to attend "Shul" on Shabbat Zachor in order to fulfill the Torah's Mitzvah of remembering Amalek's brazen attack on our nation. The author of Magen Avraham writes, in defense of these people, that perhaps they fulfill their obligation by hearing the Torah reading on the morning of Purim, for it too mentions Amalek's war against G-d and His people. After all, asks Magen Avraham rhetorically, does the Torah specify that the Mitzvah of remembering Amalek must be performed on the Shabbat before Purim?! However, this explanation presents a difficulty. R' Shlomo Kluger writes: I was asked by one sage, "If one can fulfill the Mitzvah of remembering Amalek by hearing the Torah reading (from our Parasha) on Purim morning, why were the sages of the Talmud so concerned that Parashat Zachor (from the Book of Devarim) should be read on the Shabbat before Purim, in fulfillment of the allusion in Megilat Esther that Amalek be remembered before the Megilah is read? (See the discussion in Tractate Megilah 30a regarding "Asiyah" and "Zechirah"). After all, the Torah reading of Purim morning also comes before the Megilah reading!" R' Kluger explains that there are two Mitzvot to remember Amalek - one Torah ordained and one Rabbinic - and there is a fundamental difference between the chapter of Amalek in our Parasha and the chapter in Devarim. In our parasha, we find a description of Amalek's attack, but no mention of a Mitzvah to regularly remember what Amalek did. By contrast, in Devarim, we find a Mitzvah to remember Amalek, but no detailed description of Amalek's attack on us. The Torah requires us to "Remember what Amalek did." The Torah does not say how or when to remember. Therefore, a person can perhaps fulfill this Mitzvah by hearing the Torah reading on Purim, as the Magen Avraham writes. However, there is also a Rabbinic Mitzvah requiring us to read the specific verses describing the Torah's command to remember Amalek. This is the chapter of Amalek found in Devarim. Since this Mitzvah too must be done before the Megilah is read, Chazal were particular that it be done on the Shabbat before Purim. (Chochmat Shlomo, O.C. section 685) Reminder: As always, nothing in HaMaayan should be relied upon in practice. All Halachic questions should be referred to a competent Rabbi. ************************************ The Torah Study of the Talmud's Sages R' S.R. Hirsch writes that the Mishnah transmitted the Oral Law in a terse style, and mostly by examples. It was thus the rolw of later generations - the sages of the Gemara - to analyze these specific cases in order to establish their reasons and the underlying concepts of the Mishnah. (Collected Writings, Vol. V, p.28). R' Sherira Gaon, in his Iggeret, explains in greater detail: The sages of the Gemara ("Amoraim") returned to the study method that had prevailed before the period of the Tannaim, i.e. to the practice of seeking the scriptual source for each Halacha. Thus, the Talmud ofter asks, "MeNa Hani Mili?" (From where are these words?"). [We have previously noted R' Sherira Gaon's assertion that the Tannaim were concerned primarily with the details of the Halachot, rather than with finding the specific verse from which each Halacha derives.] The Amoraim also found the need to clarify many deep concepts which had been easily understandable to the Tannaim. This is because, with the end of the period of the Tannaim, the sages' capacity for learning was lessened. Finally, writes R' Sherira, the Amoraimm attempted to understand the structure of the Mishnayot which the Tannaim had left them. Thus the Gemara asks, "Why do we need this Mishnah and that Mishnah [rather than deduce one from the other]?" and "Doesn't this Mishnah contradict another Mishnah?" (Iggeret R' Sherira Gaon) ******************** Posted by Alan Broder, ajb@grebyn.com (uunet!grebyn!ajb), who should be contacted to request back issues of HaMaayan or to get on or off the direct email mailing list. Shlomo Katz can not receive EMAIL, however I will pass on any comment forwarded to me, or alternately, send your comments care of yehuda@gwuvm.bitnet