Today's Learning Megillah 3:4-5 Sponsored by O.C. 123:6-124:2 Irving and Arline Katz Bava Batra 87 on the yahrzeits of grandmother Yerushalmi-- Henia Rachel bat Pinchas Spalter A"H Shekalim 10 father Chaim Eliezer ben Avigdor Moshe Hakohen Katz A"H and mother Fradel bat Yaakov Shulim Reiss A"H Loretta and Manny Sadwin and family on the yahrzeit of her mother Anna Smolar A"H HAMAAYAN/THE TORAH SPRING edited by Shlomo Katz Beshalach Vol. IX, No. 16 (400), 13 Shevat 5755, January 14, 1995 The midrash at the beginning of this week's parashah states that only one-fifth (and some say, one in 500) of all Jews left Egypt. The remainder were unworthy of the Exodus and died during the plague of darkness (when the Egyptians would not notice). Can we take this literally? asks Rav Shimon Schwab shlita. This would mean that somewhere between 2.5 million and 30 million Jewish men died in three days! When Kayin killed Hevel, Hashem said to him, "The sounds of your brothers bloods (plural) are screaming (also plural) to Me from the earth." Chazal say that the use of the plural alludes to the descendants of Hevel who would never be born. Similarly, says Rav Schwab, the horror of the Holocaust is not only in the 6,000,000 who were killed, but in the tens of millions who will never be born. Perhaps, says Rav Schwab, only a few hundred Jews died in Egypt. However, the loss of their unborn descendants is a tragedy for us as well. (Selected Essays) ************************************ "Hashem said to Moshe, 'Why do you cry out to Me? Speak to Bnei Yisrael and let them journey forth. And you, lift up your staff. . .'" (14:15-16) Rav Shalom Mordechai Schwadron (the first) zatz'l (see his biography on page 4) explains Hashem's instructions as follows: When we act, we should have Hashem's honor in mind. However, when Hashem acts, He does so for our honor. Therefore, Hashem said to Moshe, "Why do you cry out to Me"--i.e., for My honor? "Speak to Bnei Yisrael"--for they are My concern. Regarding the next verse, the midrash says that when Bnei Yisrael reached the Red Sea, they stood accused of being idolators just like the Egyptians. Therefore, Hashem told Moshe to lift his staff. This was the same staff which had turned into a snake when Moshe had spoken lashon hara about Bnei Yisrael (in Parashat Sh'mot, on the same occasion when Moshe was struck by tzara'at). Moshe was to "show" the staff to the accusing angel in order to warn the angel of what happens to one who speaks lashon hara about the Jewish people. (Techelet Mordechai) ************************************ "And I--behold!--I shall strengthen the heart of Egypt. . ." (14:17) Rambam writes that sometimes a person can sin so much that the ability to repent is taken from him. This happened to Pharaoh. However, Rav Shalom Mordechai Schwadron (the second) þ"þþþþ infers from Rambam's words, even such a person can repent; the way he can do this is by praying that he be allowed to repent. The midrash says that Pharaoh was about to pray in that vein, except that Hashem sent Moshe to meet Pharaoh and interrupt his train of thought. What does it mean then, asks Rav Schwadron, that the person who has lost the ability to repent can regain it through prayer? It appears from Pharaoh's experience that Hashem even takes the opportunity to pray away from such a sinner! Rav Schwadron answers that there is a difference between losing the ability to repent and losing the ability to pray. We are taught that just as there are laws of nature in the physical realm, so there are such laws in the spiritual realm. One of these laws is that one who sins excessively is unable to repent. This is not a punishment-- it is a causal relationship to the sin. However, losing the ability to pray does not follow from the sin; even one whose soul has "forgotten" how to repent can still pray. However, a sinner as great as Pharaoh may be punished such that he will not even be able to pray. (Ma'amar Hateshuvah V'hatefilah, printed at the beginning of Da'at Torah Part IV) ************************************ "Hashem said to Moshe, 'For how long will you refuse to keep My commandments and instructions?'" (16:28) The gemara (Sanhedrin 11a) teaches: From Moshe's writing in the Torah that Hashem included him in this criticism, the biblical figure Shechaniah ben Yechiel learned that one should allow himself to be disgraced in order to bring about a greater good (e.g., communal repentance) and avoid shaming the individual. The sage Shmuel Hakattan learned this same lesson from Shechaniah's actions on a certain occasion, Rabbi Meir learned it from Shmuel Hakattan's actions, and Rabbi Chiya learned it from Rabbi Meir. Why, asks Rav Chaim Elazary zatz'l, doesn't the gemara simply say that Rabbi Chiya learned from Moshe? The answer is that Rabbi Chiya himself felt that it would be haughtiness on his part to imitate Moshe. How so? Mishlei (19:2) says, "One who is fleet-footed sins." The Vilna Gaon explains that spiritual improvement is like a ladder--one must climb step-by-step, and one should not skip a step. One who is too quick ends up sinning, for he does not progress properly. The Torah does not speak of improving one's personality, because there are no absolutes in this area. Rather, there is a place for each trait and a proper measure of that behavior (including so-called negative characteristics), depending upon the circumstance. Therefore, says Rav Elazary, Rabbi Chiya could not imitate Moshe. Who says that what was right for Moshe was right for him? And could Rabbi Chiya compare himself to Moshe? That would be overly ambitious, and therefore haughty. Thus, Rabbi Chiya could not choose Moshe Rabbenu as his role model. Rather, he (and each person mentioned above) chose a person closer in time to imitate. (Netivei Chaim) ************************************ Rav Shalom Mordechai Hakohen Schwadron ("The Brezhaner Rav") died 16 Shevat 5671 (1911) Rav Shalom Mordechai Hakohen (known by the acronym "Maharsham") was born in Zlotchov, where his renowned uncle, Rav Yechiel Michel of Zlotchov, had been the maggid (preacher). Despite being a recognized scholar, Rav Shalom Mordechai at first turned down rabbinic posts, preferring to engage in business. Later, he accepted a number of posts, the best-known of which was Brezhan (in Galicia). Maharsham was a leading posek (halachic authority) of his day, answering questions from laymen and great rabbis alike. His responsa are gathered in She'eilot U'teshuvot Maharsham. His second best- known work is Da'at Torah, a commentary on parts Shulchan Aruch. He also left many other published and unpublished works. To many chassidim, the decisions of the Maharsham have the same weight as the Mishnah Berurah has to Lithuanian Jews. One of Maharsham's grandsons is another Rav Shalom Mordechai Hakohen Schwadron shlita, better known as the "Maggid of Yerushalayim." (He is the subject of the Artscroll "Maggid" series.) Rav Shalom Mordechai (the grandson) has edited many of his grandfather's works, as well as being the arranger/editor of the mussar works Lev Eliyahu (by Rav Eliyahu Lopian zatz'l) and Ohr Yahel (by Rav Leib Chasman zatz'l). Divrei Torah from grandfather and grandson appear inside this week's issue. ************************************ Donations to Hamaayan are tax-deductible. On the occasion of our 400th issue we thank you for your continued support.