Today's Learning Gittin 8:4-5 Sponsored by O.C. 268:9-11 Mrs. Esther Liberman Avodah Zarah 18 and family, in memory of Yerushalmi-- husband and father Sotah 30 Yaakov Azriel ben Aharon David A"H The Rozen and Donowitz families in memory of grandfather and great-grandfather Irving Peskowitz A"H Hamaayan/The Torah Spring edited by Shlomo Katz Noach Vol. X, No. 2 (439), 4 Cheshvan 5756, October 28, 1995 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 29. The obvious connection to the parashah is in verse 10, "Hashem sat enthroned at the flood. . ." Rav Samson R. Hirsch zatz'l writes that the Hebrew phrase used here to mean "to sit at" can mean "to sit in expectation." Rav Hirsch explains: "Hashem sat unchanged and unshaken upon His throne even in the face of the corruption of mankind. The degenerate have perished, but G-d and the goals of His rule have endured. He allowed one entire sinful generation to perish by the flood so that the goals of His rule might be brought to fruition by the one man who had remained true and loyal to Him (i.e., Noach)." Rav Hirsch adds: "No nation on earth, in fact, not even all of mankind has the power to alter the will of G-d. Men have only two alternatives--either they submit to the will of G-d and freely and joyously devote themselves to His service in moral purity and respect for the right, or else they shall be irretrievably lost in the course of His rule as it moves on inexorably to bring about the fulfillment of G-d's will among men." (Commentary on Tehilim) ************************************ The verses and commentaries on this page relate to the Chapter of Tehilim associated with our parashah (see page 1). Why are there 18 blessings in our daily prayers? Because of the 18 times that G-d's name is mentioned in this chapter. Although there actually are 19 blessings, the one which refers to heretics was a later addition. Why are there seven blessings in our Shabbat prayer? Because the word voice is mentioned here seven times. (Tractate Berachot 28b-29a) This teaches that Shabbat is a time to raise one's voice in praise of Hashem. (Maharsha) Why does the first blessing of our daily shemoneh esrei prayer refer to the Patriarchs? Because the first reference to G-d's name in this chapter is the verse (29:1), "Give to Hashem, you sons of the powerful (i.e., sons of Avraham, Yitzchak, and Yaakov)." Why does the second blessing refer to G-d's might? Because the second reference to G-d's name is the verse (29:2), "Give to Hashem honor and might." Why does the third blessing refer G-d's holiness? Because the third reference is the verse (29:2), "Give to Hashem the honor due His name, prostrate yourselves before Hashem in the splendor of His holiness." (Tractate Megillah 17b) ************************************ "The voice of Hashem convulses the wilderness, Hashem convulses the wilderness of Kadesh." (29:8) The word which is translated "convulses" can also be translated "fears." The word which is translated "wilderness" can also be read "speaks." Thus, says Rav Baruch of Mezhibozh zatz'l, this verse can be read, "The voice of Hashem is heard in those who fear speaking; he who fears Hashem, his speech is holy." (quoted in Asefat Amarim) ************************************ "Noach was a tzaddik, perfect in his generation; Noach walked with Elokim." (6:9) Chazal criticize Noach for not rebuking his contemporaries. Why did he not do so? Rav Yosef Gruenwald (the "Pupa Rebbe") zatz'l explains that the ability to do teshuvah (which hopefully is the outcome of rebuke) exists because of G-d's kindness. Noach, however, was not aware of G-d's kindness, and therefore was not aware of teshuvah. In truth, a person should notice G-d's kindness every time he looks around and sees his surroundings, his sustenance, his family, etc. However, "Noach walked with Elokim"--referring to G-d's attribute of justice. This indicates that Noach thought that he deserved everything that he had, and therefore he was not aware of G-d's attribute of kindness. Why did Noach think this? Chazal offer two different views of Noach. Some say that he was truly a righteous man, while others say that his righteousness was relative to his generation. Had he lived in Avraham's time, this view says, Noach would have been a spiritual "nobody." Why do Chazal take license to belittle Noach? What they mean, says Rav Gruenwald, is that Noach himself knew that he was not as great as he could be (e.g., as great as Avraham). However, Noach felt that because he was a tzaddik in a depraved generation, he was entitled to everything that Hashem gave him. He did not understand that even he was a beneficiary of Hashem's kindness. As a result, he did not recognize the existence of the attribute of kindness and, therefore, teshuvah.. In contrast, when Avraham prayed for the preservation of S'dom, he began (18:27), "I am dust and dirt." Why did he insert this in his prayer? Because he wanted to acknowledge G-d's kindness and to suggest that the same kindness be extended to the people of S'dom. (Vayechi Yosef) ************************************ Rav Zvi Hirsch Kalischer zatz'l born 4 or 8 Nisan 5555 (1795) - died 5 Cheshvan 5635 (1874) Born in the town of Lissa in western Poland, Rav Kalischer was a leading student of that town's rabbi, Rav Yaakov Lorberbaum "Ba'al Hanetivot," and of Rabbi Akiva Eiger. He also excelled at languages, philosophy, and various secular studies. After refusing for a long time to accept any rabbinical position, Rav Kalischer agreed to be the rabbi of his wife's hometown, Theren, but without a salary. As rabbi, he was a fierce opponent of the so-called "Enlightenment" and was able to beat back the heretics on their own ground thanks to his secular knowledge. Rav Kalischer is best known today for his leading role in encouraging the resettlement of Eretz Yisrael and for his halachic views regarding the possibility of bring sacrifices in the absence of a bet hamikdash. On the latter subject he corresponded with his teacher Rabbi Akiva Eiger and with the latter's son-in-law, the Chatam Sofer, who accepted some of his views. Regarding the settlement of Eretz Yisrael, Rav Kalischer taught that the Final Redemption will come about through "natural" means. Therefore he encouraged the establishment of organizations and groups to further the goal of resettling the Land. Also, he actively lobbied leading rabbis and leading philanthropists (e.g., Montefiore and the Rothschilds) in support of settlement. Unfortunately, as Rav Meir Simcha Hakohen of Dvinsk (the "Ohr Sameach") zatz'l would later note in a letter, many rabbis opposed Rav Kalischer's nascent movement. (B'sdeh Hareiyah p.89) For example, Rav Samson R. Hirsch zatz'l wrote to Rav Kalischer in 1864, "I do not delve into G-d's mysteries [of when the redemption will come]. All I know is that the beaten path of our ancestors is to strengthen Torah and await the redemption." In that same letter, Rav Hirsch referred to the hopeless poverty in Eretz Yisrael and to the fear that the average settler will be unable to keep the agricultural laws of the Land. (Shemesh Marpeh, Letter No. 12) Rav Kalischer also published a number of works on various subjects including halachah, philosophy and chumash. ************************************ Donations to Hamaayan are tax-deductible.