Today's Learning Avot 3:4-5 Sponsored by O.C. 380:2-4 Rona and Aaron Lerner Chullin 31 in memory of mother Yerushalmi-- Fay Lerner a"h Shevuot 7 Rochelle Dimont & family in memory of husband and father Rabbi Albert Dimont a"h Marion & Sam Markovitz in memory of their fathers Yisroel Moshe ben Zvi Dov Markovitz a"h Rabbi Yitzchok Mordechai ben Avraham Gross a"h Burt Anker, Judy Gabel & Harvey Anker on the yahrzeit of their father Moe Anker a"h In honor of Russell Kwiat on the 17th anniversary of his bar-mitzvah, by his family Hamaayan / The Torah Spring Edited by Shlomo Katz Haazinu Vol. X, No. 46 (483), 8 Tishrei 5757, September 21, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah -- this week, psalm 71. Once again, the selection appears to be related to the season; indeed, it contains a verse which is found in the selichot each day: "Do not cast me off in time of [my] old age; when my strength fails, do not forsake me." (In our prayers, however, we change the singular to the plural.) David recited this psalm as he fled from his son Avshalom. The entire chapter is the cry of a helpless man who has no hope but G- d. "In You Hashem I took refuge, let me not ever be shamed. In your righteousness rescue me and give me escape, incline Your ear to me and save me. . . Hashem, be not far from me; my G-d, hasten to my assistance." Similarly, Chazal say that no one can really repent and improve his ways without G-d's help. Also, these verses remind us of the obligation to appreciate G-d's kindness, a theme addressed in our parashah (32:6, see Ramban). The psalm ends on a joyous note: "I, too, shall thank You on the neivel [an instrument], for Your faithfulness, my G-d, I shall sing to You on the kinor, Holy One of Israel. My lips shall rejoice when I sing to You, and my soul which You have redeemed." Perhaps this selection also alludes to our confidence that G-d will forgive us on Yom Kippur and to the joyous holiday of Sukkot which follows. May we all be inscribed and sealed for a good year. ****************** The verse and commentary which follows relates to the chapter of Tehilim associated with our parashah (see above). "In You Hashem I took refuge, let me not be shamed ever." (71:1) Rav Yosef Yaavetz Hadoresh writes: One who places his trust in man will be embarrassed, for the man in whom he placed his trust will eventually be unable to save him. However, one who places his trust in G-d will never be ashamed. (Peirush Al Tehilim) ****************** The Chafetz Chaim says: If you do not have the time to recite the entire prayer known as Tefilah Zakah (the prayer recited before Kol Nidrei), please be sure to recite the following paragraph from that prayer: Because I know that there is hardly a righteous person in the world who never sins between man and his fellow, either monetarily or physically, in deed or in speech, therefore my heart aches within me because Yom Kippur does not atone for a sin between man and his fellow until one appeases his fellow... Behold, I extend complete forgiveness to everyone who has sinned against me, whether physically or monetarily, or who has gossiped about me or even slandered me [one may add: except for money that I wish to claim and can recover by halachah, and except for someone who says, "I will sin and he will forgive me"]. And just as I forgive everyone, so may You grant me favor in every person's eyes so that he will grant me complete forgiveness. ****************** "Is it to Hashem that you do this, O vile/naval and unwise people? Is He not your Father, your Creator? Has He not made you and established you?" (32:6) "They provoked Me with a non-god, angered Me with their vanities; so I shall provoke them with a non-people, with a vile/naval nation shall I anger them." (32:21) Commentaries write that the second verse quoted above is the punishment for the sin of the first verse. Rashi writes that the "vile nation" described in the second verse is one that denies G-d. The question is, therefore, how is it a fitting punishment for our ingratitude that we will be enslaved by non-believers? Rav Chaim Pinchas Scheinberg shlita explains that failure to show gratitude to G-d leads to not believing in Him. This progression is demonstrated in the Torah in the actions of Pharaoh--first he denied Yosef's kindness, then he said, "Who is Hashem that I should listen to Him?" (Derech Emunah U'vitachon p. 212) ****************** "The Rock/Tzur that gave birth to you you have weakened..." (32:18) Rashi explains: Hashem would like to do good for us, but we weaken Him, so-to-speak, in that our sins do not allow Him to be kind to us. Rav Yehuda Alkali z"l writes that this verse alludes to Haman, who is called the "tzorer"/"one who terrorizes" the Jews. The difference between the words "Tzur" and "tzorer" is the letter "resh" which has a numerical value of 200. This is the numerical value of the words "yayin nesech"/"non-kosher wine," which Haman offered the Jews to drink at the king's banquet. This alludes to the fact that Haman hoped to turn the Jews away from G-d (and "weaken" Him) through wine. Haman attacked Hashem's "rulership"/"malchut." Add 200 to the word "malchut" (496) and you have "tzarot"/"troubles." These are the troubles which Haman caused us. Chazal say that among the earliest creations were Hashem's "throne" and the plans for the Bet Hamikdash. These are learned from the verse (Yirmiyahu 17:12), "A throne of honor, exalted, from the first--the place of our Temple." In Hebrew: "Kisei kavod marom me'rishon mekom mikdashenu." The first letters of this verse (kaf, kaf, mem, mem, mem, mem) also add up to 200. However, Amalek, from which Haman came, weakens the very throne of Hashem (see Shmot 17:16). Take away the two kafs, representing "kisei kavod"/"the throne of honor," and the 200 becomes 160. This is the value of the word "kessef"/"silver," representing the bounty which Haman offered Achashveirosh. (Shlom Yerushalayim p.164) ****************** Rav Yehuda Alkali z"l born 5558 (1798) - died 4 Tishrei 5639 (1879) Rav Yehuda Alkali was born in Sarajevo, where his father was a cantor and cheder teacher. The younger Rav Alkali studied under Rav Eliezer Papo, author of the classic work, Pele Yoetz, and Rav Yaakov Pinchi. Like his father, Rav Alkali became a cantor and cheder teacher, in his case in Zemlin, Serbia. Around 1850, he became rabbi of the sephardic congregation there. As an educator, Rav Alkali was appalled at the prevalent ignorance of Hebrew grammar. His first work, Darchei Noam, was a book of Hebrew grammar written in Ladino. In the introduction to Darchei Noam, Rav Alkali addressed the subject for which he was to become best known--the necessity of taking steps to hasten the arrival of mashiach. His cause received new impetus in the year 5600/1840. Many had believed that year was a propitious occasion for mashiach's arrival (see Zohar I 117a); the only noteworthy event that year saw, however, was a blood libel in Damascus. This is a warning to those who are comfortable and complacent in the diaspora, Rav Alkali said, and he called for mass resettlement of Eretz Yisrael. Rav Alkali proposed that a body be established to oversee this massive emigration, raise money (from Moses Montefiore and the Rothschilds), and create jobs in Israel. It was also necessary for Jews to learn Hebrew, he said, and for the sages to agree on one uniform nusach (text) for prayer. Rav Alkali sent his plans to the rabbinate of Yerushalayim, but received no response. Some communities opposed him outright, in part because he gave his movement a messianic overtone. He explained that when Chazal speak of a mashiach from the tribe of Yosef and another one from the house of King David, they are referring to the fact that the first step in the redemption is man's initiative to gather-in the Jews (represented by Yosef, who gathered his family and sustained them). Only then will the son of David come amidst miracles. [Some attribute this explanation to the Vilna Gaon.] Rav Alkali traveled extensively in Western Europe looking for support for his ideas--he even published one book in English--but was unsuccessful. In 1874, he settled in Yafo (Jaffa). A dvar Torah from Rav Alkali appears above. ****************** Donations to Hamaayan are tax-deductible ****************** This is the final issue of Volume 10, and this concludes our series on Tehilim/Psalms. Our next issue will appear for Parashat Bereishit ******************