Today's Learning Yevamot 7:4-5 Sponsored by O.C. 151:10-12 Alan and Paula Goldman Bava Batra 145 in memory of Yerushalmi-- Sam W. Goldman A"H Megillah 33 Hamaayan/The Torah Spring edited by Shlomo Katz Vayikra Vol. IX, No. 24 (408), 9 Adar II 5755, March 11, 1995 The midrash praises Moshe for not entering the mishkan until Hashem called to him, as is implied in the opening verse of this parashah: He called to Moshe, and Hashem spoke to himfrom the Tent of Gathering. . ." Hashem had to call to Moshe before Moshe would enter. Why is this praiseworthy? Rav Simcha Bunim Alter (the "Gerrer Rebbe") zatz'l explains in the name of his brother that Moshe is praised because he was unable to enter the mishkan without Hashem's command. Moshe had trained himself to do nothing that was not a mitzvah, and entering the mishkan without being commanded was not a mitzvah. At the end of last week's parashah we read, "Moshe was unable to enter the Tent of Gathering because the Cloud rested 'alav' usually translated "on it," i.e., the mishkan. However, says Rav Simcha Bunim, "alav" also means "on him," i.e., Moshe. Moshe was unable to enter the mishkan until he was called, because the Shechinah rested on him and he was totally subservient to it. (Lev Simcha 5741) ************************************ In past weeks we have read about the construction of the mishkan. Now that the mishkan is finished, we begin to learn of the sacrifices which were brought in it. In past years, we have presented different views on the purpose of animal sacrifices, including the well-known views of Rambam and Ramban. This year we continue in that vein: Rav Yitzchak of Akko zatz'l (a student of Ramban) quotes the midrash Sefer Habahir which states: "What is a korban (animal sacrifice)? It is something which brings together ("mekarev") different forces." Rav Yitzchak explains that this alludes to the fact that an animal is made up of many different organs, but that despite their differences, each of these organs nourishes the one who eats it. When one brings a korban he learns from this to unite all of his organs and powers for one purpose: attaining ruach hakodesh--divine inspiration. (Me'irat Enayim) ************************************ Rav Yaakov Leiner of Izbica zatz'l explains that sacrifices symbolize that it is not our true desire to sin. Only because we too have "animal souls," i.e., a physical aspect, do we sin. When the repentant person performs smichah--resting his hands on the animal before it is slaughteredž-he symbolically places all of the blame for his sins on his own "animal soul." (Bet Yaakov) Rav Moshe Teitlebaum zatz'l writes: "If a man sinned, did the animal sin?" Why then should an animal be slaughtered as an atonement for a person? He explains that bringing animal sacrifices is intended to make a person ask that very question. More specifically, he should ask himself: "If animals, which were created solely to serve man, but were not created by man, make such a sacrifice for me, then how much more so should I, who was created solely to serve Hashem, and was created by Hashem, sacrifice myself for Him!" Alternatively, Rav Moshe offers the following explanation: As was just noted, animals were created solely to serve man. Imagine that a high-ranking minister who had a seat in the king's throne room sinned and was sentenced to death. Surely the king would take that minister's chair and remove it from the throne room! Similarly, every person "owns" a share of the world and its creatures, i.e., it was created to serve him. When a person sins, his share is destroyed. (Yismach Moshe) ************************************ PURIM Divrei Torah as Mishloach Manot Can one fulfill his obligation to give mishloach manot (Purim gifts) by sending a compendium of Torah thoughts to his friend? Among many others, Rav Yonah Metzger shlita discusses this question: At first glance, it would seem obvious that the answer is in the negative, for the Shulchan Aruch states explicitly that mishloach manot should consist of two, ready-to-eat food items. However, this is not the end of the matter, for tradition records that several scholars (among them Rav Moshe Isserles--"Rema"-- and Rav Shlomo Alkabetz) sent commentaries on Megilat Esther to their parents or in-laws as mishloach manot. On what did they rely? Rema writes that if one sent mishloach manot but the intended recipient declined to accept them, the sender has nevertheless fulfilled his obligation. Why? Chatam Sofer explains as follows: There are two opinions regarding the reason for the mitzvah of mishloach manot. Terumat Hadeshen maintains that it is to ensure that people have enough to eat at their Purim meal. However, Rav Shlomo Alkabetz (in Manot Halevi, the very work which he sent to his in-laws as mishloach manot) maintains that the purpose of this mitzvah is to promote friendship among Jews. This is important because of Haman's accusation (Esther 3:8) that the Jews are a divided people. Those who maintain that mishloach manot must be food apparently accept the view of Terumat Hadeshen. However, Rema apparently agreed with the view of Rav Shlomo Alkabetz. Thus he could send divrei Torah as mishloach manot, since that too promotes friendship. For the same reason, Rema holds that one has fulfilled his obligation even if the mishloach manot are not accepted. ("It's the thought that counts.") [Until here from the Chatam Sofer.] However, writes Rav Metzger, one can argue that even if the purpose of mishloach manot is only to enhance the recipient's meal, one can still fulfill his obligation by sending divrei Torah. Why? Because the mishnah (Avot 3:3) states that if three people eat together, and do not share divrei Torah, it is as if they have eaten sacrifices brought before idols. Thus, by sending divrei Torah one is, in fact, enhancing his friend's meal, because he is ensuring that his friend has divrei Torah readily available to say at the table. (Sheilot U'teshuvot Miyam Hahalacha, O.C. section 113) [Please share this with those at your Purim meal, but do not rely on it in practice.] ************************************ Rav Shimon Sofer zatz'l born 1821 (5581) - died 16 Adar II 5643 (1883) Rav Shimon was a son of the Chatam Sofer and was a student of his father. He also studied kabbalah under Rav Nata Wolf of Pressburg. Rav Shimon's first rabbinic position was in Mattersdorf, Hungary, where he was active in the battle against reform. Later he was chosen as rabbi of Cracow. Like most rabbis of Hungarian origin, Rav Shimon enjoyed warm relations with both the chassidim and mitnagdim (opponents of the chassidic movement). In 1878, the rabbis of Austrian Poland chose Rav Shimon as their spokesman on all matters. Then, in 1879, he was appointed to serve as an adviser to the Austrian emperor, Franz Josef II. Rav Shimon's father, the Chatam Sofer, comments on Rashi's statement at the beginning of this parashah: Hashem told Moshe, "Go and rebuke Bnei Yisrael, saying, 'Hashem speaks to me only in your merit'." Is that rebuke? asks the Chatam Sofer. He explains that by examining the heights to which a ba'al teshuvah rises after his repentance, one can see how low he started. In the same vein, from our parashah we can see how low Bnei Yisrael had stooped by the sin of the golden calf. That Bnei Yisrael have become so great that Hashem speaks to Moshe only in their merit is an indication to them of how terrible the sin of the golden calf was. That is the rebuke. ************************************ Donations to Hamaayan are tax-deductible.