Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat baMidbar Volume VII/Number 30 (317) 2 Sivan 5753/May 22, 1993 R' Shimon Schwab, shlita writes that the most important lesson which children have to learn as they get older is alluded to in this Parasha. The Torah tells us that members of the tribe of Levi were counted from the age of one month, unlike the other tribes, which were counted only from the age of 20 years. Already in their infancy, sons of the Levi'im were called "Guardians of the Holy Watch" because that is what they would grow up to be. How can we be so certain? The Levi'im of that generation, says R' Schwab, knew the secret of successful Torah education. The Torah (Devarim 33:9) says about the Levi'im, "He says about his father and mother, he did not see him; about his brothers, he did not recognize them; and about his sons, he did not know them -- for they have kept Your word and guarded Your covenant." Parents in the tribe of Levi told their children, "I love you more than everybody in the world except...Hashem. Do not forget that I love Hashem more than I love you." For this reason, when the Jews faltered at the golden calf, the Levi'im were able to heed the call of Hashem. This was the Levi'im's secret of successful Jewish parenting. (Selected Speeches p.101) ************************************ S H A V U O T The Gemara (Shabbat 88a) relates that Hashem held Har Sinai over the heads of Bnei Yisrael and forced them to take the Torah. This, says the Gemara, was an excuse for generations which did not observe the Mitzvot. R' Mordechai Gifter, shlita (Telshe Rosh Yeshiva) notes that this Gemara appears to contradict the Gemara in Avodah Zarah (3a). There we find that, in the future, the nations of the world will complain that they were not forced to accept the Torah. This, says R' Gifter, implies that being forced to accept the Torah does have a binding effect. R' Gifter resolves this based on the following two points: First, we learn in Masechet Nedarim [which Daf Yomi participants concluded this week] that the basis for the annulment of a vow is changed circumstances, i.e. that the assumptions upon which the vow was based are no longer valid. When the Jews accepted the Torah, they did so through a vow. Second, the Jews were forced to accept the Torah -- not literally, but through their recognition of the Truth, brought about by their exalted spiritual level. The Jews assumed that they would always remain on that level. However, with their exile from Eretz Yisrael, they fell from it. They thus had an excuse to cease performing the Mitzvot until they reaccepted the Torah (for all time) after the Purim miracle. The nations of the world, however, were not forced to accept the Torah. Hashem did not raise them to the same spiritual level to which he raised the Jews. This will be the nations' complaint in the future. [Ed. note: see Avodah Zarah 3a for Hashem's answer.] (Pirkei Mo'ed p.129) ************************************ P I R K E I A V O T "One who learns Torah 'l'Shmah' (with the proper intentions) merits many things." (Ch.6) Why did Chazal promise these many levels of accomplishment only as a reward for this Mitzvah? asks R' Shalom Brazovsky, shlita (the "Slonimer Rebbe"). Also, why is only a person who does not learn Torah l'Shmah called (later in the Mishnah) "Nazof" - "distanced"? The Mitzvah of learning Torah is, in fact, fulfilled even if one's learning is not l'Shmah. However, the true purpose of learning is not accomplished. That purpose is to become attached to Hashem. One who learns Torah l'Shmah accomplishes that and cleaves to Hashem, thus, in effect, fulfilling all of the Mitzvot. This explains why the reward for Torah l'Shmah is so great, and it also explains why one who never reaches that level is considered to be distanced from Hashem. Why, in fact, do so many people never reach that level? asks R' Shalom. Aren't we promised, after all, that through learning that is not l'Shmah, one reaches l'Shmah? The answer is that there are two kinds of "not l'Shmah" -- good and bad. The "good" "not l'Shmah" is learning that is not yet l'Shmah, but is directed toward that end. That learning will eventually reach l'Shmah. The "bad" "not l'Shmah" is learning engaged in for any other reason. If one doesn't hope to learn l'Shmah, he never will. (quoted in miMa'ayanot haNetzach p.304-305 ************************************ The story is told that during the first "Z'man" (semester) that R' Yaakov Kamenetsky, zatzal (1891-1986) taught at Mesivta Torah Vodaath in Brooklyn, the Yeshiva studied Tractate Gittin. When R' Yaakov had studied Gittin in the Slabodka Yeshiva in Lithuania he had asked one question which neither he nor any of his colleagues in what was arguably the world's leading Yeshiva could answer. He was therefore concerned now, for, on the one hand, his high standards of truth would not permit him to gloss over the question (which was so subtle that his students would never notice if he did), but, on the other hand, the American students of that day (the 1940's) were too new to the Talmud to understand that Torah study is worthwhile even if not every question is answered. On the morning when he was to teach that difficult page of Gemara, R' Yaakov suddenly hit upon an answer to his question. Why did this happen? R' Yaakov explained it as follows: The Gemara (Megilah 6b) states, "If one tells you, 'I have worked hard [at Torah], but not found it,' do not believe him. If he says, 'I have not worked hard, and I have found it,' you should also not believe him. If, however, he says, 'I have worked hard and I have found it,' believe him." The Gemara then adds, "This refers to Torah, but in business, all depends on the help of G-d." Said R' Yaakov, "All of those years, I must not have been working hard enough at finding an answer. Therefore, I did not find it. However, now that I need the answer for my business (i.e. teaching at the Yeshiva), only the help of G-d mattered." (Footsteps of the Maggid p.213) ************************************ According to another version of the story, R' Yaakov did not think of an answer until after admitting to his students that he was stumped. He then said that it was in the merit of his honesty that he merited to think of an answer. He added that a teacher should pray for understanding not only in the blessing "Attah Chonen" (which relates to wisdom), but in the blessing "Barech Alenu" (which relates to sustenance) as well. (Reb Yaakov p.162) ************************************ The learning schedule for this Shabbat is: Pe'ah 3:2-3 O.C. 613:1-3 Nazir 6 Yerushalmi - Kiliam 32 Rambam Ch/Day: Hilchot Esurei Biah - Ch. 1 3 Ch/Day: Hilchot Rotzeach vShmirat Nefesh - Chs. 5-7 Sefer Hamitzvot Sh:P247,N293,N297,P182; Su:P181,N309,N298,P184; M:N299,P202,P203,N270; Tu: P245; W:P245; Th:N250; F:N250 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Mr. and Mrs. Jacob Edeson on the birthday and Bar-Mitzvah Parasha of their son Nathan ************************************ Donations to Hamaayan are tax deductible