Today's Learning Makkot 3:16 & Shevuot 1:1 O.C. 328:44-46 Menachot 28 Yerushalmi-- Bava Kamma 11 Hamaayan/The Torah Spring edited by Shlomo Katz Naso Vol. X, No. 31 (468), 14 Sivan 5756, June 1, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah -- this week Psalm 67. The obvious relationship between Parashat Naso and this psalm is in verse 2, "May G-d favor us ('yechonenu') and bless us ('yevarchenu'), may He display His luminous countenance ('ya-er panav') with us, selah." This is a direct parallel to the birkat kohanim/priestly blessing found in this week's parashah. When Hashem blesses us in this way, says the midrash, He makes His Name known to the world, as it says (verse 3), "To make Your way known on earth..." (Yalkut Shimoni) This chapter contains allusions as well to the period just ended, and to the next Shabbat. This psalm has 49 words (not including the introductory verse) and thus has become part of the just-ended Sefirat Ha'omer service, paralleling the 49 days. Also, Rav Yosef Chaim David Azulai (in Midbar Kedemot 4:22) cites a midrash that both Moshe and David were granted a prophetic vision in which this psalm was engraved in the form of a menorah on a sheet of pure gold. (David, in fact, engraved these verses on his shield.) This relates to next week's parashah, which discusses the seven-branched menorah. ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "May G-d favor us ('yechonenu') and bless us ('yevarchenu'), may He display His luminous countenance ('ya-er panav') with us, selah." (67:2) Rav Samson R. Hirsch writes: "Chanan" [the root of "yechonenu"] denotes preponderantly the favoring with mental talents, particularly when occurring in conjunction with "berachah" [the root of "yevarchenu"], the granting of economic means. Intellectual ability has always been the prime desire within the heart of the Jewish nation. The first prayer in the shemoneh esrei is "Atah chonen l'adam da-at" / "You favor man with knowledge"; the wish for material blessing follows after. The former is a prerequisite for the perception of what G-d's will is, the latter is essential if we are to fulfill His will. "Panim"/"countenance" are the "sights," the goals toward which G-d's countenance is directed, the aims which He intends to realize through His rule and which He desires to see turned into living reality through the voluntary acts of man, who is in His service. "Ya-er panav" / "may He display His luminous countenance" [therefore] means to illuminate His goals, namely to make them so perceptible that we may recognize what they are. (Commentary on Psalms) ************************************ Rav Ovadiah Sforno writes in his commentary on Tehilim: This psalm is a prayer regarding the future redemption. "May G-d favor us," i.e., redeem us as a favor, without our being worthy. "And bless us" -- as a nation, whereas now we have been left few in number. "May He display His luminous countenance with us" to enlighten our eyes, so that they will see wonders in His Torah. ************************************ "A man or a woman who shall disassociate himself by taking a Nazirite vow of abstinence for the sake of Hashem." (6:2) Rashi writes, "Why do the laws of nazir follow the laws of the sotah? To teach us that one who sees the downfall of a sotah should abstain from drinking wine." Rav Yerucham of Mir z"l (see page 4) explains: A person who sees an adulteress woman shouldn't take it in stride and say, "How does this relate to me?" This is not the way of the wise; one should know that the adulteress did not fall to this level in a moment. It started with her pampering herself with luxuries or her being too outgoing. Thus, when a person sees an adulteress, he should examine his own deeds and see if he is headed on a path for disaster. There are many paths to losing oneself, says Rav Yerucham. There are many kinds of drunkenness other than that from wine, and a person must watch himself. However, wine is the worst, and that is why the Torah warns about it. (Da'at Torah) ************************************ "The one who brought his offering on the first day was Nachshon ben Aminadav, of the tribe of Yehudah." (7:12) "On the second day, Netanel ben Zuar offered, leader of Yissachar." (7:18) "On the third day, the leader of the children of Zevulun..." (7:24) When the Torah described the sacrifices brought by the nesi'im (leaders of the tribes), the first leader, Nachshon, is not identified as being a nasi. The second one is described as "leader of Yissachar," as if he was just one of many. Only from the third nasi on does the Torah say, "the leader of the children of..." Why? Rav Moshe Chafetz z"l (1664-1712) explains: The Torah is teaching leaders to be humble. Thus, to "compensate" for Nachshon's being listed first, he is not described as a nasi, i.e., he is given no honorific. Netanel, who is listed second, is not called "the leader of the sons of Yissachar," but just "leader of Yissachar," a modest title. Only from the third nasi on is the full title given. (Melechet Machshevet) ************************************ Rav Yerucham Halevi Levovitz z"l born 5635 (1875) - died 18 Sivan 5696 (1936) Rav Yerucham of Mir was considered the ba'al mussar (master of ethics/character) par excellence of the period between the two World Wars. Very little is known of his childhood, except that he was born in Luban (where Rav Moshe Feinstein later was rabbi). At age sixteen, he entered the yeshiva of Slobodka. In 1897, at the instructions of the "Alter of Slobodka," Rav Yerucham transferred to Kelm, where the "Alter of Kelm" was in the last year of his life. (The latter was a student of Rabbi Yisrael Salanter.) In Kelm, Rav Yerucham excelled in both learning (his study partner was Rav Naftali Trop, later Rosh Yeshiva in Radin) and mussar. In Kelm, the students themselves were responsible for all the chores and the maintenance in the yeshiva, and Rav Yerucham's colleagues report that he saw this as part of his service of Hashem. Another rule in Kelm was that the mail never was opened on the day it arrived, a rule that Rav Yerucham observed even when he was awaiting an answer to a marriage proposal. Rav Yerucham served briefly as mashgiach (dean of students) in Radin, home of the Chafetz Chaim. However, he left there when he saw that some students perceived his captivating manner as competing with the elder sage of the generation. He then joined the yeshiva of Mir, which he served until World War I and again from 1923 until his passing. Mir was a yeshiva of more than 300 students, including "Litvaks" (Lithuanians), Polish chassidim, and even Americans. Each student received Rav Yerucham's personal attention; students report that when they would approach him with personal problems, he not only would give them immediate advice, but his public discourses over the following weeks would further amplify on their questions (of course, in a discrete way). Moreover, having 300 students crowd around him to hear his talks did not prevent him from noticing when one of the 300 felt faint and needed to get fresh air. (This student was Rav David Povarsky shlita, now rosh yeshiva in Ponovezh.) Rav Yerucham's discourses are published in two works: Da'at Chochmah U'mussar and Da'at Torah. The latter is said to include the special chumash classes which he held for the Americans who came to Mir. Because of their weak backgrounds and their previous college educations, they presented Rav Yerucham with a different challenge than did the Eastern European students. (Based on the biography, Ha'adam Bikar) (A dvar Torah from Rav Yerucham appears inside.) ************************************ Donations to Hamaayan are tax-deductible.