Today's Learning Eduyot 7:6-7 O.C. 358:12-14 Menachot 91 Yerushalmi-- Bava Metzia 29 Hamaayan/The Torah Spring edited by Shlomo Katz Eikev Vol. X, No. 40 (477), 18 Menachem Av 5756, August 3, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah -- this week, psalm 75. This chapter echoes the theme of consolation which began with last week's psalm. (This is a common thread that runs through the late-summer haftarot as well.) This week's parashah and psalm both encourage us to reflect on history, and to see the purpose in Hashem's deeds. In the parashah (8:2): "You shall remember the entire road on which Hashem, your G-d, led you these forty years in the Wilderness so as to afflict you, to test you, to know what is in your heart . . ." In the psalm (verse 3, as explained by Shelah Hakadosh): "When I take my time, I shall judge with fairness," i.e., if I rush to judgment, it appears to me that You are unfair, but when I reflect on it, I see that I was wrong. Rav Samson Raphael Hirsch z"l expresses a related thought based on this verse, but with Hashem speaking: When I shall choose the due and appointed time (and I do choose an appointed time), I often allow much time to elapse during which no one can perceive My rule and men say, as Pharaoh said, "Who is Hashem that I should listen to Him?" . . . Once I choose the proper time, then I will come forth as "Ani" [the same pronoun by which Hashem identified Himself in Egypt], and I shall judge with equity; I shall crush tyranny and establish order." ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). [On the first page of this issue, we translated verse 3 of this psalm as, "When I take my time, I shall judge with fairness." Other commentaries explain this verse differently.] "That which I wait for the moe'd/appointed time, is because I judge with fairness." Rav Ovadiah Sforno z"l explains that in this psalm we justify Hashem's decision to delay the ultimate redemption, referred to by the Prophet Daniel as the "mo'ed." The reason is that Hashem is waiting for the the Jews' repentance, and also until the rest of the world has angered Him beyond the point of return. (Be'ur Al Tehilim) OR "When I set a time, I shall judge with fairness." (75:3) Chazal speak frequently of the importance of having set times for Torah study. Rav Yosef Chaim of Baghdad z"l writes: The halachah states that "Anything which is fixed is like half-and-half" (see explanation below). Thus, if a person has fixed times for Torah study, it is like half of his day is occupied with Torah. Therefore, says G-d, I shall judge him more favorably. [According to this interpretation, the two halves of the verse are different speakers.] (Chaim V'hashalom) The concept of "Anything which is fixed is like half-and-half" works as follows: Ordinarily, when in doubt, we follow the majority. Thus, for example, if a street has ten butcher shops, nine kosher and one non-kosher, there are situations where a piece of meat found on the street will be considered kosher. However, if instead of finding the meat, the person bought it, but he doesn't know where he bought it, it cannot be kosher if there is even one non-kosher butcher nearby. Because that butcher shop stands in a fixed place, we attach greater weight to it, and treat the odds as only 50-50 that the meat is kosher. (Tractate Ketubot 15a) ************************************ "You will eat and you will be satisfied, and bless Hashem your G-d. . ." (8:10) In his classic mussar (ethical) work, Orchot Chaim, Rabbenu Asher z"l writes: "Do not speak over the cup of wine over which the birkat hamazon is said." [Ed. note: This refers to the cup held by the one who leads the "bentching."] Rav Yosef Shlomo Kahaneman (the "Ponovezher Rav") z"l asks: Why does Rabbenu Asher insert a halachah in the middle of a mussar work? He explains as follows: Man is a combination of body and soul, which constantly are at odds with each other. The only way to achieve peace is to sanctify the body and soul through Torah study and mitzvot. If a person eats in the spirit of holiness, with the intention of sustaining himself in order to engage in mitzvot, it is akin to serving in the Bet Hamikdash. One must wash his hands before the meal as a kohen washes before serving in the Temple, and every aspect of the meal must similarly be invested with holiness. Thus, the instruction not to speak and be distracted over the cup of wine of birkat hamazon is more than a halachah, it is part of the key to sanctifying oneself. (quoted in Orach Yesharim, an anthology of commentary to Orchot Chaim) ************************************ "Then I shall provide rain for your (plural) Land in its proper time, the early and the late rains, that you (singular) may gather in your grain, your wine, and your oil." (11:14) The gemara (Berachot 32b) records a dispute between Rabbi Yishmael and Rabbi Shimon about the proper mix of work and Torah learning. The former says that some work is the way of the world, while the latter retorts, "And who will learn Torah?" Only when we sin, Rabbi Shimon said, does G-d make us work. The gemara concludes, "Many adopted Rabbi Yishmael's view and succeeded. Many adopted Rabbi Shimon's view and did not succeed." Many commentaries challenge Rabbi Shimon's opinion based on our verse. In context, this verse clearly is talking about a time when we are serving Hashem, and it says, "that you may gather in your grain, your wine, and your oil." Clearly, then, work is not a punishment. Rav Chaim of Volozhin explains that the key to this question is the statement, "Many adopted Rabbi Shimon's view and did not succeed." Rabbi Shimon agrees that the majority of the people cannot live the way he recommends. Note, however, how our verse changes from plural to singular. This signifies that a bountiful harvest is a blessing for most people, but is a curse for the unique individual who is capable of devoting himself entirely to Torah. What then is the disagreement between Rabbi Yishmael and Rabbi Shimon? Rav Chaim explains that it regards man's attitude about work. According to the former, this is G-d's will, and man should not feel guilt or regret about working. According to Rabbi Shimon, G-d's will is full time Torah study. (Nefesh Hachaim I:8) ************************************ Rav Shimshon Wertheimer z"l born 5418 (1658) - died 17 Menachem Av 5485 (1725) Rav Shimshon was a leading Jewish businessman of the 17th and 18th centuries, and was the "money manager" of Austrian Emperors Leopold I, Josef I and Karl IV. He also served these monarchs as an ambassador; for example, when Leopold's brother married the daughter of the King of Poland, Rav Shimshon negotiated a 1,000,000 florin (Austrian currency) wedding gift from the latter. In exchange for his services, Rav Shimshon demanded better treatment for his brethren throughout the Austro-Hungarian Empire. He was able to stop the publication of inciteful anti-semitic books, and he negotiated the Jews' right to live in major cities including Vienna and Frankfurt. Unlike many "Court Jews" throughout history, Rav Shimshon was a great talmid chacham/Torah scholar. He was offered many rabbinical positions, most of which he rejected. In 1692, he was appointed Chief Rabbi of Hungary. He also used his wealth to build many shuls and yeshivot and to finance the publication of Torah works. In 1712, he rebuilt the Jewish quarter of Nikolsburg, which had burnt down. Rav Shimshon had several sons and daughters. The wedding of one of his daughters to Rav Yissachar Ber Eskeles, chief rabbi of several cities and of Hungary, is described in the memoirs of Gluckel of Hamlen. Among Rav Shimshon's descendant's were the chassidic rebbes of Bendri. ************************************ Donations to Hamaayan are tax-deductible ************************************