Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Be'ha'alotecha Volume VI/Number 36 (270) 19 Sivan 5752/June 20, 1992 "Bayamim Hahem, Bazman Hazeh" 20 Sivan 2449 Two events from this week's Parasha occurred on this day: the month long miracle of the "Slav" (quail) ended, and Miriam was quarantined for speaking "Lashon Hara" against Moshe. According to many authorities, we are required by the Torah (Devarim 24:8-9) to remember daily the punishment which Miriam suffered for her sin. Nevertheless, there does not seem to be any correlation between keeping this Mitzvah and speaking less Lashon Hara. Why? There are several reasons for this, each of which may be understood by a parable. If one ignores his doctor's instructions on how to take a certain medication, the medication may not help him. Similarly, the above Mitzvah is not a magical cure; it comes with instructions - e.g. do not engage in idle talk, avoid situations where Lashon Hara is common, and so on - instructions which may people do not heed. Also, if a person ignores his illness until disease has spread to his whole body, medicine may be useless, or will at least take longer to have any effect. This is unfortunately the case with Lashon Hara; its prohibition is so neglected that there is no easy cure. Rather, one must recognize the extent to which he has become entrapped by this sin, and then true and complete repentance will be possible. (R' Yisrael Meir Hakohen, the "Chafetz Chaim": Kuntres Zechor L'Miriam, ch.1) ************************************ Parasha Overview This Parasha contains several - apparently unrelated - sections, but in truth, writes R' A. Buchman, each teaches us about one aspect of the Torah concept of leadership. The Parasha begins with a command to Aharon regarding the kindling of the Menorah. According to Chazal, the Menorah represents the light of the Torah. It is the obligation of leaders to spread this light and to raise Bnei Yisrael to a higher level. This is one reason why the Torah uses the word "Be'ha'alotecha" - "When you raise" - instead of a word literally meaning "When you light" in its command to Aharon. From the "Pesach Sheni" story in this week's Parasha we learn the proper way to lead. Moshe's response to his petitioners was the correct one: "Let me see what G-d and his Torah have to say about this." The incident of Miriam's "Lashon Hara" teaches us (among other lessons) that there are different levels of leaders. Miriam's original failure to recognize that for all her greatness, and that of her brother Aharon, neither of them compared to Moshe, was the cause of her error. The Haftara (Zechariah 2:14-4:7) reminds us that we and our leaders should not rely on human power and wisdom alone. "'Not through force and not through power, but only through My spirit.' said Hashem." ************************************ Pirkei Avot Do not say, "I will learn when I have time," for you may never have time. (Ch.2) R' Yonah adds: "And even if you do have time later, the present has been wasted and lost, and can never be retrieved." This idea has Halachic implications, as the Mishnah Berurah explains: R' Yoel Sirkes (the "Bach"; 1561-1640) was known to write his novel Torah insights on "Chol Hamo'ed", when writing is generally prohibited. Why? Such writing would be permitted lest one forget his insights before the holiday ends, but that was not the Bach's reason. R' Yonah's comment teaches us that if one learns tomorrow what he could have learnt today, he has transgressed the prohibition of "Bitul Torah" - wasting time which could have been devoted to Torah study. If the Bach discovered a novel insight on Chol Hamo'ed and did not write it down, he would have to devote time after the holiday to recording it and possibly, to reviewing the whole subject at greater length than would otherwise be necessary. [Notwithstanding the importance of review,] this would not have been proper for him. (Mima'ayanot Hanetzach, p.96) ************************************ "The seven lamps shall point towards the center of the Menorah." (8:2) Many commentators see here an allusion to the complete body of human knowledge, sometimes called the "Seven Wisdoms." Man is obligated to enlighten himself in all of these, but the outer lamps must point towards the center, i.e. they must all be studied and used in the service of Torah. (Vilna Gaon and others) ************************************ "From age 50 onwards, he [the Levi] shall return from service, he shall work no longer [in the Bet Hamikdash.]" (8:25) Rashi comments: "But he may lock the gates." Besides the obvious meaning, that an older Levi may hold the task of guarding the Temple, Rashi's statement may be interpreted homilectically as well, based on the Mishnah's (Avot, ch.5) teaching: "At age 50, give advice." Although an older Levi may no longer serve in the Bet Hamikdash, he should use his life's experience to "lock the gates," i.e. to advise younger people on any paths he took in life which turned out to be wrong. (R' Avraham Mordechai of Ger) ************************************ "They shall make it [the "Korban Pesach"], with Matzah and Maror they shall eat it." (9:11) The Gemara (Pesachim 35a) teaches that one fulfills his obligation to eat Matzah only if it is made from ingredients which have the potential to become Chametz. What does this signify? The "Ohev Yisrael" of Apta explains that man can serve Hashem properly only if he serves Hashem through all his activities. These include his occupation, his eating and drinking, and his management of his possessions - i.e. those activities which may, so-to-speak, become "Chametz" through improper use. However, if one serves Hashem only through his Torah and prayer, he has not fulfilled his obligation, for these cannot be profaned. ************************************ R' Avraham Yitzchak Hakohen Kook -- Part III The staple of most Yeshivot is Gemara (Talmud), and that subject is an important part of R' Kook's program as well. However, whereas many scholars concern themselves with "Dikudukim" - infinite numbers of subtle deductions - R' Kook encouraged the study of broader principles. To this end, he encouraged his students to study works of "Kelalim" - i.e. general rules of Talmudic interpretation. [Examples of these are Mavo Hatalmud, printed in the back of Tractate Berachot, and Yad Malachi, a more recent work. R' Reuven Margaliot, a 20th century master of this genre, refers to R' Kook as his teacher, and exemplifies another aspect of R' Kook's program which will be discussed next week.] R' Kook, like so many Lithuanian Roshei Yeshivot before him, understood that the goal of Talmud study is to be able to arrive at Halachic conclusions. Here too, R' Kook's approach differed from those of other teachers. He encouraged the study of Rambam's Mishneh Torah, both with and without its commentaries, with the goal of getting a broad overview of each Halachic subject. R' Kook also encouraged the study of Gemara for "Bekiut" - wide-ranging knowledge - and even encouraged students to set aside time for "Davening Gemara." This expression, taken from the way most people pray, refers to reading a page of Gemara quickly without stopping to ponder it too deeply. As for filling in the details of these broad overviews, "The air of Eretz Yisrael - the home of prophecy - makes one wise." So it did, according to R' Kook's teacher, the "Netziv", for the sages of the Talmud Yerushalmi. All of the above views share a common source: R' Kook's conviction that the way Talmud was studied in Europe [and is studied today in most Yeshivot] derives from the methods of the Babylonian Talmud, while Yeshivot in Eretz Yisrael should follow the methods of the Jerusalem Talmud. Hamaayan's readers will recall that the differences between the two are precisely the distinctions between the traditional European methods and R' Kook's proposals. These differences, we have seen, reappeared between the Talmud commentaries of the "Ba'alei Tosfot" on the one hand, and the Halachic codes of Rif (R' Yitzchak Alfasi) and Rambam on the other. [Based primarily on R' Shlomo Yosef Zevin, Ishim V'Shitot and R' Moshe Tzuriel, Otzrot Hare'iyah.] TO BE CONTINUED ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Negaim 3:5-6 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 422:6-423:1) (Learn three paragraphs every day) Daf Yomi: Chagigah 18 (Learn two sides of a page every day) ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Kelly and Tammy McGrew (Olympia, WA) in honor of their 12th anniversary