Today's Learning Chagigah 3:5-6 Sponsored by O.C. 135:3-5 Alan and Paula Goldman Bava Batra 117 in memory of Yerushalmi-- Sam W. Goldman A"H Megillah 5 Mr. and Mrs. Gary Isen on the first yahrzeit of father Milton Eisen A"H Robin and Lawton Cooper and family in memory of grandfather Natan ben Yaakov A"H Tetzaveh Vol. IX, No. 20 (404), 11 Adar I 5755, February 11, 1995 This parashah describes the special garments which the kohanim and the High Priest wore. Chazal say that the "robe"-of the Kohen Gadol atoned for lashon hara. Specifically, the garment which made noise (because it had bells hanging from it) atoned for man's "noise." When was this atonement forthcoming? Only if the lashon hara had not yet lead to action (such as a fight) which hurt someone. However, if someone was damaged, then the speaker would be struck by tzara'at. The Chafetz Chaim zatz'l describes some of the vast symbolism in the design of the High Priest's robe. The robe was blue, just like the blue of tzitzit. Chazal say that the blue of tzitzit reminds one of the sea, which is reminiscent of the sky, which in turn reminds one of Hashem's throne. Hopefully, this reminds one of Hashem's judgment and discourages sin. It is noteworthy that, in Chazal's words, lashon hara rises to Hashem's throne. The Kohen Gadol's robe had a hem sewn on its "lip." This should remind a person to keep his lips "sewn-up" as well. Attached to the hem were alternating bells and silver pomegranates. This indicates that there is a time for emitting sounds (e.g. during Torah study) and a time for quiet. (Shmirat Halashon) ************************************ "And as for you, draw your brother Aharon near." (28:1) The midrash relates that Moshe feared that Aharon would not be worthy of the high priesthood because of his role in making the golden calf. Therefore Hashem told Moshe, "Have no fear. I know that his motives were pure. Because he saved the Jews from total depravity, he alone will rule over My house." Rav Elya Meir Bloch zatz'l asks: Don't we learn in other midrashim that Aharon was punished for his role? Yes, says Rav Bloch. From here we learn an important lesson: A person can be both rewarded and punished for the very same action. On the one hand, Aharon must be rewarded for saving the Jewish people from greater sin. On the other hand, had he tried even harder, he would have succeeded in entirely preventing the golden calf from being constructed. (Peninei Da'at) ************************************ ". . . engrave the two stones on the names of Bnei Yisrael." (28:11) The verse does not say (as one might expect), "Engrave the names of Bnei Yisrael on the stones," but rather the other way around. What does this mean? Rav Mendel Kaplan zatz'l explained, "From here we see that the Jewish people has a reality and permanence greater than that of stone. The Torah phrases it in this way because the Torah defines reality. "For example, you can talk to a masechta (Talmudic tractate) the way you talk to a person," says Rav Mendel. "Thus we find that Rabbi Yossi said, 'How fortunate you are, Masechta Keilim, because you started with the laws of impurity and you finished with the laws of purity.' During the time of the gemara, a masechta once came to a person's funeral in the form of a person. Of course, not everyone was on the level to see this." (from the biography Reb Mendel and His Wisdom) ************************************ "Aharon shall carry the names of Bnei Yisrael on the Breastplate of Judgment, on his heart, when he enters the sanctuary, as a constant remembrance before Hashem. Into the Breastplate of Judgment you shall place the Urim V'tumim, and they shall be on Aharon's heart when he comes before Hashem; and Aharon shall bear the judgment of Bnei Yisrael on his heart constantly before Hashem." (28:29-30) These verses stress the importance of one's heart in serving Hashem, says Rav Meir Rubman zatz'l. Just as one can be ill, but the illness is not serious if it does not touch his vital organs, so there are spiritual illnesses which are more serious than others. For example, as evil as laziness is, it is not a cause for excessive concern; however, if one's heart is distant from Hashem, that is a sign of real trouble. Mishlei (4:23) says, "From everything, guard your heart." This teaches that whatever a person's problems are, the feelings in his heart require the most watching over. (Zichron Meir) ************************************ "And a tenth-ephah of fine flour mixed with a quarter-hin beaten oil." (29:40) Rashi comments: 'beaten' oil-is not mentioned as a requirement, but as an option, lest we think that it is prohibited." Why would we think that such oil is prohibited on a flour offering? asks Rav Shmuel of Sochatchov zatz'l. He explains as follows: The Avnei Nezer (his father; see his biography on page 4) taught that the menorah requires pure, beaten oil because it symbolizes the purity of mind which is requires for Torah study. Contrast this, says Rav Shmuel, with the level of one who brings sacrifices. The midrash says that Hashem does not desire animal sacrifices from angels. Such sacrifices, Rav Shmuel explains, are a form of subjugating one's material nature; thus they are necessary when one worships Hashem as a servant. (Note the similarty between the words "eved"-"servant"-and "avodah"-"sacrificial service.") However, if one is pure and worships Hashem as a son (or if one is as pure as an angel), there is no need for animal sacrifices. Based on the above, one might think that serving Hashem through Torah study and serving Him through sacrifices are mutually exclusive. Thus, one would assume that the pure oil which is symbolic of Torah study has no place on sacrifices. Therefore, our verse teaches that every Jew has a need for both types of service. (Shem Mishmuel) ************************************ Rav Avraham Bornstein born 5599 (1839) - died 11 Adar I 5670 (1910) Rav Avraham Bornstein was a chassidic rebbe who was one of the leading halachic authorities of the 19th century. His works She'eilot U'teshuvot Avnei Nezer (responsa) and Eglei Tal (laws of Shabbat--the gematria of "Tal"--39-- is the number of labors prohibited on Shabbat) are popular classics. Rav Avraham was the son-in-law of Rav Mendel, the "Kotzker Rebbe," and he followed in his father-in-law's ways. This included allowing only a small number of chassidim to become close to him and constantly pushing his chassidim to greater levels of commitment to Torah study. Chassidim who called upon him were expected to share their Torah thoughts with him, and he insisted on personally heading a yeshiva despite the objections of his followers (who presumably wanted him to devote his full time to them). Rav Avraham's style in learning--directed towards ascertaining the practical halachic conclusions of the subject--was also learned from his father-in-law. His lectures in his yeshiva lasted six to eight hours, often starting at midnight and continuing until morning, except for a 15-minute break when he napped. One of Rav Avraham's best known teachings is found in his introduction Eglei Tal. There he asserts that not only is learning Torah a mitzvah, but also enjoying that learning is a mitzvah. (Some say that if one enjoys learning, his motivation is improper.) Some of Rav Avraham's teachings on Chumash and chassidic thought have been published in a work entitled Neot Desheh. Also, he is frequently quoted in his son's work Shem Mishmuel, one of the most popular chassidic works of this century. (See inside.) His son, Rav Shmuel of Sochatchov, also edited Rav Avraham's seven volumes of responsa, Avnei Nezer. ************************************ Donations to Hamaayan are tax-deductible.