Today's Learning Yevamot 13:6-7 Sponsored by O.C. 159:6-8 the Broder family Bava Batra 166 in honor of Alan's birthday Yerushalmi-- Chagigah 20 Hamaayan/The Torah Spring edited by Shlomo Katz Tazria Vol. IX, No. 27 (411), 1 Nisan 5755, April 1, 1995 Rashi introduces this parashah with the statement that just as man was created after all of the animals, so the laws pertaining to man are discussed (in this and future parashot) after the laws of the animals (which were discussed in last week's parashah and those preceding it.) Rav Shlomo Yosef Zevin zatz'l notes that there are two possible reasons for why the last element in a list might hold that place. The last thing may be the "end" and everything preceding--it the means to that end. Alternatively, a thing may be the last on a list because it is incomplete without what came before. Chazal give two reasons for why man was created last in the order of creation. If he is meritorious we say to him, "The entire world was created before you so that everything would be ready for you when you arrived on the scene." In this case, man is the "end" and all other creation are the means which serve man's goal. On the other hand, if a person is not worthy, we say to him, "Even the puny gnat was created before you." In such a case we may say that man is incomplete; only if he takes a lesson from the gnat that came before him does he redeem and "complete" himself. (Latorah U'lemoadim) ************************************ "When a woman conceives and gives birth to a son. . . ." (12:2) Rav Chaim Yosef David Azulai ("Chida") zatz'l observes that the first letters of the phrase "conceives and gives birth to a son" (the letters underlined above) spell out merit. This is because a child's righteousness and merit depend primarily on his mother. (Chomat Anach) ************************************ "On the eighth day, the flesh of his foreskin shall be circumcised." (12:3) The gemara (Nedarim 32) says, "If not for the mitzvah of circumcision, Hashem would not have created the heavens and the earth." The gemara also says, "If not for the mitzvah of Torah study, Hashem would not have created the heavens and the earth." Both of these are learned from the verse (Yirmiyahu 33:25), "If not for My berit (covenant) day and night, the laws of the heavens and the earth I would not have put into place." Rabbi Akiva Eiger zatz'l asks: How can this verse refer to circumcision, when that mitzvah may not be performed at night? Also, it appears that the gemara is equating circumcision and Torah study. What is their relationship to each other? The answer is that circumcision is a prerequisite to obtaining a proper grasp of one's Torah studies. The mitzvah of milah is the "outer" circumcision, while Torah "circumcises" the heart, i.e., it removes the blockages which prevent knowledge of G-d from entering. Thus, because successful Torah study day and night is possible only if one is circumcised, circumcision may be called "My covenant day and night." (Teshuvot Rabbi Akiva Eiger No. 42) ************************************ In every place in the Torah where a sacrifice brought from doves is mentioned, the older dove (called a "tor") is mentioned before the younger ("ben yonah"). The exception to this is in our parashah, in verse 12:6. The Ba'al Haturim explains that because verse 12:6 refers to a sacrifice of one bird, it is preferable to take the younger bird, which is less likely to have a mate that will pine away. In every other instance, two birds are brought as the sacrifice, and it is preferable to bring larger birds. This teaches us how in every action, we must think out every consequence. (Shai Latorah) ************************************ Pesach Rav Simcha Wasserman zatz'l taught: During the period of the infancy of the Jewish people, they went through several distinct periods. The first one was when they became a nation. This occurred when they were in exile in Egypt, where they underwent terrible tortures. It could be said that they were in a very unhappy and tragic ghetto. But that is where they became a nation. They came into that ghetto as a family, and they came out a people. The next period was a time of training in beliefs. It lasted for one year, the year prior to their leaving Egypt. The entire year was dedicated by Providence to implanting in their minds three basic beliefs: 1) the existence of Hashem; 2) that Hashem is concerned with human behavior; 3) that there is such a thing as Divine communication with a living human being, i.e., prophecy. This is of the utmost importance, because these three basic beliefs, culminating with the demonstration of prophecy, were the necessary preparation for the giving of the Torah. If a person does not accept that there is a possibility of Divine communication with a human being, he would consider that whatever Moshe gave us is man made. Then the Torah loses all of its value. (Reb Simcha Speaks) ************************************ "If He had brought us before Mount Sinai and not given the Torah to us, that would have been sufficient." What does this mean? What would have been the purpose of coming to Har Sinai if we were not to receive the Torah? Rav Yechiel Michel Epstein (author of Aruch Hashulchan) zatz'l explains as follows: There is a principle of halachic decision-making which says "The Torah is not in the Heavens." This means that halachic disputes must be resolved by men, applying Torah logic and majority vote, not by heavenly signs. If a sage were to say, as we read in the Talmud, "If I am correct, let the wall of the bet midrash lean to the side," we would not listen. This exclusive right to decide halachic matters is a gift separate from the gift of the Torah itself. Hashem might have decided to give us the laws but not to place the Torah in our exclusive dominion. Thus we say, "If He had brought us before Mount Sinai and not given the Torah to us," that itself would have been a reason to be grateful to Hashem. (quoted and elaborated upon in Gift of Torah by Rav Yitzchak Sender) ************************************ Rav Yechiel Michel of Zlotchov zatz'l died 3 Nisan 5542 (1782) Rav Yechiel Michel, known as the "Maggid (Preacher) of Zlotchov" was the son of Rav Yitzchak of Drogobych. In Brody, where Rav Yechiel Michel lived after his marriage, he taught cheder (elementary school) children, but he was still recognized as one of the leading scholars in the city. When the Ba'al Shem Tov began propagating his chassidic movement, Rav Yechiel Michel was called with all the other scholars of Brody to place the new movement in cherem (i.e., to place a ban on it). Rav Yechiel Michel objected: "The gemara says that one may do a favor for another without the beneficiary's presence, but one may not obligate another in his absence. How then can we condemn this man without hearing his defense?" Although the community's plan was foiled for the time being, Rav Yechiel Michel decided to leave Brody and visit the Ba'al Shem Tov. He eventually became a chassid himself, and, in time, a rebbe to many chassidim. Chassidim relate that Rav Yitzchak of Drogobych and Rashi met in Heaven and Rashi asked, "Why is heaven in an uproar over your son's deeds?" Rav Yitzchak spoke of his son's Torah study, but Rashi was not impressed. Rashi likewise was not impressed when Rav Yitzchak mentioned Rav Yechiel Michel's acts of charity and asceticism. Only when Rav Yitzchak described his son's outreach work did Rashi acknowledge his greatness. (Imrot Tzaddkim) Rav Yechiel Michel passed away during the seudah shlishit (the third Shabbat meal). Chassidim say that this happened because of the level of attachment to Hashem that he attained at that moment. Rav Yechiel Michel was extremely poor. Arriving home from shul on Pesach night he saw the poverty in his home and he prayed, "Master of the Universe: You usually give every person, even the poorest, something new to wear for yom tov. At least dress us in new levels of intellect." (B'yishishim Chochmah) Rav Yechiel Michel had five sons. One of them, Rav Binyamin Ze'ev, died on this day in 5582 (1822). ************************************ Hamaayan / The Torah Spring Donations to Hamaayan are tax-deductible.