Today's Learning Sanhedrin 8:3-4 Sponsored by O.C. 324:8-10 Rachel, Adina and Zevachim 119 Elisheva Katz Yerushalmi-- in honor of Kiddushin 31 Menashe and Leora's birthdays Adele and Oscar Marguiles in honor of Shira Marguiles' bat mitzvah Emor Vol. X, No. 28 (465), 15 Iyar 5756, May 4, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 42. On verse 4, "My tears are my bread day and night," the Midrash Shocher Tov states: "From here we see that crying is a substitute for eating." (The midrash brings additional verses which prove the same point.) This stands in contrast to the bread which sat on the shulchan/table in the Bet Hamikdash, as discussed in this week's parashah. This psalm also contains allusions to the holidays which are discussed in this week's parashah. Verse 3 expresses our longing to go to the Temple on the pilgrimage festivals: "When will I come and appear before G-d?" (Yalkut Shimoni). Verse 5 describes our sorrow at no longer observing the three pilgrimage festivals as they once were: "These do I recall and pour out my soul within me, how I passed with the throng, walking gingerly with them up to the House of G-d, with joyous song and thanks, a celebrating multitude" (Midrash Shocher Tov). In particular, this verse may apply to Shavuot, when large groups came together to bring the bikkurim (first fruits). At the end of the parashah, we read of the blasphemer. According to Yalkut Shimoni, verse 3, "My soul thirsts for Elokim," is a prayer that G-d punish blasphemers and idolaters. *********************** The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "When shall I come and appear before G-d?" (42:3) "Anticipate G-d, for I shall yet thank Him. . ." (42:6) Rav Yosef Yaavetz z"l (one of the exiles from Spain) writes: This psalm foretells with Divine inspiration (ruach hakodesh) the words of the generations of the diaspora. It describes their immense longing for the salvation -- not to chase their gentile enemies with a vengeance, but only to derive pleasure from serving G-d, to see Hashem's pleasant countenance and to visit His sanctuary. Even though it is true that after the future redemption our oppressors will become our servants, it is our spiritual salvation which primarily interests us. We cry not for our suffering, but for the desecration of G-d's Name which accompanies it, as the Psalmist says (verse 4), "My tears are my bread day and night, as they taunt me all day long, 'Where is your G-d'?" (Peirush Al Tehilim) "By day, Hashem will send His kindness with me, and at night, His song is with me." (42:9) The gemara (Chagigah 12b and elsewhere) derives from here, "If someone studies Torah at night, Hashem's kindness will accompany him all day." Rav Moshe Aryeh Freind shlita notes that studying Torah at night is one of the prerequisites to attaining the "Crown of Torah." The Shulchan Aruch (Y.D. 246:23) states: If one wishes to attain the "Crown of Torah" he should take care every night and not waste a single night with sleeping, eating, drinking, and conversation. Rather they should be devoted to wisdom and Torah, for a person acquires most of his knowledge at night. The Prishah (a commentary on the Shulchan Aruch) elaborates: "Every night" means even the short summer nights [when one is almost ready for bed by the time darkness comes]; even then, one should learn at least a little at night. Rav Freind adds: And when it is time for bed, one should not waste time, so that he will be able to rise in the morning to serve Hashem. Under such circumstances, even one's sleeping counts as service of Hashem. (Ateret Yehoshua: Parashat Vayera) **************************** "A widow, a divorcee, a harlot -- he shall not marry these." (21:14) Why, in fact, is a kohen gadol prohibited from marrying a woman who was married previously? The Ba'alei Tosfot explain that the kohen gadol may be attracted to a married woman and, since he is permitted to utter the Ineffable Name of G-d, he may bring about her husband's death or her divorce. There is an incredible lesson here, observe the Ba'alei Mussar (Teachers of Ethics). When does the kohen gadol utter the Ineffable Name? Only on Yom Kippur. Where does he do so? Only in the Holy of Holies. Even so, such is the power of the yetzer hara, that he may use that opportunity to curse the husband of the woman he desires. (Shai Latorah and other works) "After the sun has set he shall become purified; thereafter he may eat from the holies." (22:7) The mishnah (Berachot 2a) gives the time that kohanim come home to eat terumah as the time when Shema may be recited in the evening. What is that time? When the stars come out. Why did the mishnah choose this round about way of teaching the time for Shema? Rav Yoel Teitlebaum (the "Satmar Rav") z"l explains: The prophets taught that at the time of the future redemption we will witness wonders like those of the Exodus. This means that we will be surrounded by ananei hakavod/clouds of glory. If so, we will be unable to see the stars. The only way that we will know to say Shema is that the kohanim who had been impure, and thus were sent outside of the camp, will come home. (Haggadah Shel Pesach Mahari Teitlebaum) "They placed him under guard to clarify for themselves through Hashem." (24:12) Why were Bnei Yisrael unsure of how to punish the one who blasphemed G-d? Rav Yosef Shaul Nathanson z"l explains that one could argue that it is beneath G-d's dignity to punish a blasphemer. As the King David said (Tehilim 2:4), "He who sits in heaven will laugh, the Lord will mock them." Why then did Hashem, in fact, order the blasphemer executed? Not because He needed it, but to make an impression on Bnei Yisrael. Similarly, when a person is insulted, he should let the insult pass. Others who hear it, however, are obligated to rise to the defense of the insulted one. In light of this we can understand the Torah's command (24:14), "The entire assembly shall stone him," whereas generally the execution is carried out only by the witnesses and the court. (Divrei Shaul) [Ed. note: Interestingly, Rav Nathanson concludes this thought with the words, "In my humble opinion, this is the truth, but if I'm wrong, may G-d who is good forgive me."] ************************** Rav Eliyahu Chaim Meisel z"l born 9 Sivan 5581 (1821) - died 14 Iyar 5672 (1912) Rav Eliyahu Chaim was born near Vilna, and was a child prodigy who earned the title "Moreinu"/"Our Teacher" when he was only twelve years old. By that age, and maybe earlier, he already was studying in the "Mother of yeshivot" -- Volozhin. Rav Eliyahu Chaim's rabbinic career began at age 19, and the young rabbi distinguished himself as much for his chessed as for his wisdom. When a cholera epidemic broke out in the town where he served, he personally visited and cared for every victim. In 1873, Rav Eliyahu Chaim was appointed rabbi of Lodz, one of Poland's major cities. Although a massive welcoming ceremony was planned, the new rabbi sneaked into town unnoticed. When asked why he did this, he said, "I do not usually accept a reward for a job before doing it." From 1873 on, Rav Eliyahu Chaim was one of the leading spokesmen for Polish/Russian Jewry, representing them at important government conferences. When the massive emigration of Jews to the United States began, Rav Eliyahu Chaim joined with Rav Yosef Dov Halevi Soloveitchik (the "Bet Halevi") and Rav Shmuel Mohilever and called upon Jews to settle in Eretz Yisrael instead. These sages also promoted investment in kibbutz-like settlements in the Holy Land. (Rav Eliyahu Chaim and Rav Soloveitchik did not, however, support cooperation with non-religious settlement movements.) It was Rav Eliyahu Chaim who awarded semichah (ordination) to Rav Chaim Brisker. This happened in 1892, when Rav Eliyahu Chaim came to Brisk to eulogize Rav Chaim's father, the Bet Halevi. [In those days, many gedolim did not obtain formal semichah until they needed it for some official purpose, in this case, so that Rav Chaim could succeed his father.] ************** Donations to Hamaayan are Tax-Deductible