Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Naso Volume VI/Number 35 (269) 12 Sivan 5752/June 13, 1992 "Bayamim Hahem, Bazman Hazeh" 15 Sivan 2194/15 Sivan 2313 This day is both the birthday anniversary and "Yahrzeit" of Yehuda, the fourth son of the Patriarch Yaakov (Shalshelet Hakabalah; Melitzei Esh). Of all of Yaakov's sons, it was Yehuda who earned the right to be the forebearer of the Davidic dynasty and of Mashiach. The Torah portrays Yehuda as a person whose righteousness was tested many times; unlike his brother Yosef, whose behavior was the model of consistency, Yehuda sometimes struggled and fell. Yosef and Yehuda are examples of what the Rambam calls the "Chassid Me'uleh and "Moshel B'Nafsho," respectively. Rambam explains (Shemonah Perakim, ch.6) that a "Chassid Me'uleh" is a person who is innately righteous. He wants to do what is right, and he does it without any obvious internal struggle. Rashi suggests (Sh'mot 1:4) that Yosef was such a person; "The same Yosef who shepherded his father's flocks is the righteous Yosef who ruled Egypt." The "Moshel B'nafsho," on the other hand, is a person who feels the pull of the evil inclination, even if only to the slightest degree, but overcomes these challenges. This is what Yehuda did in saving Tamar, what he failed to do completely (see Rashi, B'reishit 38:1) when given the opportunity to save Yosef, an error which he in turn corrected by risking his own life to save Binyamin. This is why Yehuda, not Yosef was chosen as the ancestor of kings. The Torah concept of a king is not someone who is "better than" his subjects, but someone who has experienced their spiritual struggles, and overcome them. Only then can he lead them in conquering their own evil inclinations and fulfilling G-d's will.. (R' Joseph B. Soloveitchik, Shlita: Yemei Zikaron, pp. 70-75) ************************************ Parasha Overview This week's Parasha - nearly always read on the Shabbat after Shavuot - continues the description of the camp of Bnei Yisrael and then teaches several new Mitzvot (or new details of previously taught Mitzvot). These include the Mitzvot of sending the impure out of the camp, returning a stolen object and confessing one's sins, and the laws of "Sotah", "Nazir"" and "Birkat Kohanim" - the priestly blessings. The Parasha, in R' Mendel Hirsch's words, "gives us a list of laws as to how the nation is to prove itself true as custodian of G-d's sanctuary by the carefully guarded purity of the lives of its individuals, by their attention to their behavior in business and in their social intercourse, and, as the basic foundation for everything, purity of family life." To this we might add that these Mitzvot are a major test of whether we are worthy custodians of the Torah which we received on Shavuot. The Parasha concludes with more information about the dedication of the Mishkan, the central place from which Torah was spread to the Jewish people. This Parasha also alludes to the type of people who are the ideal teachers of Torah. Malachi (2:7) prophesied: "For the lips of a Kohen will guard knowledge, and Torah they will seek from his mouth, for he is an angel of G-d." Also, the Gemara (Mo'ed Katan 17a) says: "If a teacher is like an angel, seek Torah from him; if not, don't." According to the Midrash, a Nazir is such an "angel." ************************************ Pirkei Avot Get yourself a teacher and avoid doubts. (ch.1) This does not refer to Halachic doubts - which a person will certainly avoid if he has a teacher - for that need is too obvious to be taught in the Mishnah, says R' Moshe Yechiel of Ozorov. Rather, the Mishnah refers to moral and ethical doubts, questions about the priorities in life and in the service of Hashem. Many people do not even realize that they should have questions in this area, and the result is that the evil inclination sometimes leads them to think that a particular sin is actually a Mitzvah. This is why every person needs a teacher. (Mima'ayanot Hanetzach, p.64) R' Kook expresses a similar idea in explaining a Pasuk in Mishlei (28:9): "One who removes his ear from hearing Torah - his prayer too is an abomination." Everybody knows that the Torah teaches what is right and wrong in the realm of physical activity. However, some people think that when it comes to their spiritual aspirations and their love of G-d, the thoughts which a person experiences during prayer, it's what is in their hearts that counts. That is incorrect. The Torah teaches us about these as well. A person who does not learn Torah, cannot know how to pray properly. (Olat Re'iyah, p.21) ************************************ "When one will take a wondrous vow to be a Nazir to Hashem..." (10:3) Why is this vow wondrous? Because most people chase after forbidden desires, and this person is doing the opposite: restricting his enjoyment from things which are permitted. (Ibn Ezra) The author of Tzror Hamor adds: It is indeed wondrous, but it is possible, if a person's intentions are truly "to Hashem." "Thus shall you bless Bnei Yisrael..." (6:23) Chazal say: The power of Kohanim to bless Bnei Yisrael comes from the verse (B'reishit 15:5): "Thus shall your children be." This connection is apparently suggested by the similarity in language between the two verses, but what does it mean? The Gemara teaches, "Children, life, and sustenance depend on 'Mazel' ('the stars')." That being the case, what is the point of receiving a blessing? The answer is found in Chazal's comment (quoted by Rashi) on the above verse in B'reishit. There Hashem said to Avraham: Go out and look at the stars - I am removing you from the influence of the stars. (K'tav Sofer) "And to the sons of Kehat he did not give [wagons], for the holy work is upon them, on their shoulder they shall carry." (7:9) Holy work is never easy. It is meant to be worked at. (R' Mendel of Kotsk) ************************************ R' Avraham Yitzchak Hakohen Kook -- Part II The past century has given the Jews many great "Poskim" (Halachic decisors), many great philosophers, many great Kabbalists, and many great "Tzaddikim". Few sages, however, combined these accomplishments to the extent that R' Kook did (R' S.Y. Zevin: Ishim V' shitit). Even those who disagreed with R' Kook on various matters (see below) recognized this. When the "Palestinian" delegation to the 1923 Agudat Yisrael convention in Vienna stopped to pay its respects to the "Chafetz Chaim", the elder sage of the generation, he refused to see them. "To those who insult R' Kook, 'the Master of Eretz Yisrael,' I will not extend greetings," he said. When, in the convention's opening session, a speaker attacked R' Kook, the Chafetz Chaim, rose from the dias and walked out, not to return. (B'sdeh Re'iyah pp. 225- 226) The leading Chassidic Rebbe of Poland, the Gerrer Rebbe, had the same high regard for R' Kook. (See Artscroll's Rebbes of Ger, ch. B-11) To what did R' Kook's opponents object? At a time when anti- religious, secular Zionists were preaching the obsoleteness of Torah, R' Kook was teaching that every Jew (including those same Zionists) contains a spark within his soul. R' Kook preached and practiced unbounded "Ahavat Yisrael" - love for every Jew (unless, of course, that Jew gave comfort to our enemies), something that the more zealous among the anti-Zionists could not stomach. Furthermore, R' Kook demonstrated great love for Eretz Yisrael and the Hebrew language, and saw positive qualities in Jewish nationalism, thus appearing to support the enemies of the Torah. R' Kook's love for the Holy Land had Halachic implications as well, most notably his search for "Heter" (lenient ruling) to "circumvent" the laws of "Shemitah" by selling the land to non- Jews. His ruling was disputed by many, thus causing R' Kook further grief from those who could not separate his opinion from his person. Finally, as we will IY"H see next week, R' Kook's program for is Yeshiva did not escape controversy either. (Based in part on Otzrot Hare'iyah pp.18-23. R' Moshe Tzuriel, the author of that work, and other scholars, including R' Kook's son, have demonstrated that R' Kook's writings and teachings rest on the most solid Talmudic and Kabbalistic footings, though it is unfortunate that history made it necessary for such a defense to be written.) TO BE CONTINUED ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Negaim 1:2-3 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 415:4-416:2 (Learn three paragraphs every day) Daf Yomi: Chagigah 11 (Learn two sides of a page every day) Rambam Chapter/Day: Hilchot Nachlot - Chapter 9 3 Chapters/Day: Hilchot Chovel Umazik - Chapters 1 - 3 Sefer Hamitzvot Sh:P236; Su:P236; M:P236,N289,N296; Tu:P225,N295,N292 W:P247,N293,N297,P182; Th:P181,N309,N298,P184; F:N299,P202,P203,N270 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Koblin family in honor of Laib's Bar Mitzvah