Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Shmini Volume VII/Number 25 (312) 26 Nisan 5753/April 17, 1993 When Moshe Rabbenu died, notes R' Nachum Percowiz, zatzal (died 1987; Mirrer Rosh Yeshiva), Bnei Yisrael cried for 30 days, exactly the number of days which Rambam states one should cry over the death of a "Talmid Chacham" (Torah sage). In this week's Parasha, we read, however, "And the entire house of Yisrael shall cry over the fire which G-d has burnt" (10:6) -- Hashem placed no limit on the crying over the death of Aharon's two sons. Why? R' Percowiz explains that Hashem is glorified through His meting out justice, and He is most glorified when that justice is exercised exactingly against the righteous. This is what Moshe meant when he said, "b'Krovai Ekadesh" - "I (Hashem) will be sanctified through those who are close to Me" (10:3). The deaths of Nadav and Avihu, the outstanding Tzaddikim of their generation, caused a great "Kiddush Hashem" - sanctification and glorification of G-d's Name -- so great, in fact, that its effects can still be felt today. This is why G-d placed no limit on the tears that were shed over Nadav and Avihu's deaths -- this crying allows us to reflect upon the sanctity of G-d which their deaths demonstrated. (quoted in Yalkut Lekach Tov p.83) ************************************ "Do not become defiled by them [non-kosher animals], for you will become defiled through them." (vaYikra 11:43) Chazal teach that on Rosh haShanah each person is judged and his name written down in the appropriate book. R' Eliyahu Lopian, zatzal (1872-1970; leading exponent of Mussar in England and Israel) asks: Since the gates of Teshuvah are never closed and, on the other hand, one never loses his free-will to turn bad, how can the Books of Life and Death ever be sealed? The answer, says R' Lopian, is in the above verse. Chazal interpret the seeming redundancy in this Pasuk to mean that every person will be led down the path that he has chosen. "If a person defiles himself below, he will be defiled further from above," say Chazal. Similarly we read, "And you shall sanctify yourselves, and you will be holy" (vaYikra 20:7) -- "If one sanctifies himself below," say Chazal, "he will be sanctified from above." This is what it means to be written in the Book of Life or (G-d forbid) Death. Not that that person will surely live or die -- rather, that he will be placed in circumstances which will promote his life or death, each according to the path that he has chosen from himself. (Shevivei Lev p.355) ************************************ Chazal say that when Moshe went to receive the Torah, the angels objected, "Put Your grandeur in the heavens [Tehilim 8:2]. Give the Torah to us." To this Hashem replied, "Are you the same angels who went to visit Avraham and ate meat and milk?!" We see, notes R' Yoel Teitelbaum, zatzal (1887-1959; the "Satmar Rav"), that one can lose the whole Torah because of a single non- kosher meal. (quoted in Haggadah of the Chassidic Masters p.178) ************************************ P I R K E I A V O T It is a nearly universal custom to study Pirkei Avot during the period between Pesach and Shavuot. R' Shalom Brazovsky, shlita (the "Slonimer Rebbe"), explains that this is actually in preparation for Shavuot. The question is asked: Since the Torah regulates every aspect of our lives, why doesn't the Torah instruct us on ethical matters? The answer, says the Slonimer Rebbe, is that such matters cannot be in the Torah -- they are prerequisites to receiving the Torah! Before we have absorbed the ethical teachings of Pirkei Avot and other Mussar works, we cannot even begin to appreciate the Torah and its requirements. (quoted in miMa'ayanot haNetzach p.8) ************************************ "Moshe received the Torah from [G-d at] Sinai and gave it to Yehoshua." (Avot 1:1) Why doesn't the Mishnah say, "Yehoshua received it from Moshe"? asks R' Eliezer Shach, shlita (Rosh Yeshiva of Ponovezh). The Mishnah wishes to emphasize that Moshe gave Yehoshua the Torah exactly as Moshe had received it, no more and no less. In this respect, the wisdom of the Jews (the Torah) differs from the wisdom of other nations. In science, for example, succeeding generations generally surpass the earlier ones. No so in Torah scholarship -- we recognize that with each passing generation we lose stature, for we are that much farther from the ultimate source of Torah knowledge. This is why it is so important to pass our traditions to our children without any change. (Michtavim uMa'amarim p.40) ************************************ "Shammai, says, 'Welcome every person with a pleasant countenance'." (1:15) We usually think of the sage Shammai as representing the attribute of strict justice; we would more expect Hillel to have made the above statement. Said R' Chaim Friedlander, zatzal (1986) in the name of R' Eliyahu Dessler (1891-1953; both of these sages served as Mashgiach of the Ponovezh Yeshiva): It is proper that Shammai should say this. Showing a pleasant countenance to another is not a favor or act of mercy (which would put it in Hillel's realm). It is an obligation, demanded by justice, for every person is entitled to be greeted that way. (Siftei Chaim I p.25) ************************************ The period of the Omer commemorates some of the greatest tragedies to befall the Jewish people, says R' Ahron Soloveitchik, shlita. These include the unsuccessful revolt of Bar Kochva and the massacres of the crusades. We do not ask why these tragedies occurred; we adopt Aharon's response to the deaths of two of his children (in this week's Parasha): "vaYidom Aharon" - "Aharon was silent." There are, however, lessons to be learnt from these events. The revolt of Bar Kochva and the massacres of Jews during the crusades represent two different kinds of "Kiddush Hashem" (sanctification of G-d's name). When Jews are killed in cold blood, as during the crusades, merely because they are Jews, Hashem's name is sanctified directly. When Jews stand up and fight, as Bar Kochva did, Israel's name is sanctified. However, says R' Soloveitchik, we say in our prayers, "And you have called our name by Your Name" -- when the Jewish people are sanctified and glorified, Hashem is as well. Both types of Kiddush Hashem occurred during the Holocaust. The majority of the martyred Jews sanctified Hashem's Name directly. Some, like those of the Warsaw Ghetto revolt, sanctified Hashem indirectly, by their acts which glorified Israel's name. There is also a third type of Kiddush Hashem, concludes R' Soloveitchik, one which challenges us today, especially in the State of Israel. Inspired, not depressed, by both types of death "Al Kiddush Hashem" - for the sanctification of G-d's Name, we must now learn to live Al Kiddush Hashem. (Logic of the Heart, Logic of Mind p.98) ************************************ The learning schedule for this Shabbat is: Berachot 1:3-4 (New cycle was begun yesterday) O.C. 586:8-10 Nedarim 61 Yerushalmi - Demai 31 Rambam Ch/Day - Hilchot Eeshut - Ch. 26 3 Chs./Day - Hilchot Tumat Ochlin - Chs. 4-6 Sefer Hamitzvot Sh:P98; Su:P98; M:P98; Tu:P98; W:P98; Th:P107; F:P108 ********************************** The hard copy distribution of this weeks Hamaayan is sponsored by: the Meth family in memory of Marcia's father, Nathan Stark (Nachum ben Avraham Asher A"H) Rabbi and Mrs. S. Koss in memory of his mother Rivka Rachel bat Yechezkel A"H ************************************ Donations to Hamaayan are tax deductible