Today's Learning Eduyot 1:8-9 O.C. 339:6-340:1 Menachot 63 Yerushalmi-- Bava Metzia 2 Hamaayan/The Torah Spring edited by Shlomo Katz Pinchas Vol. X, No. 36 (473), 19 Tamuz 5756, July 6, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah -- this week psalm 50. The census in this parashah informs us (26:11), "And the sons of Korach did not die." One of those sons was Assaf, who some say is identical with the composer of this psalm (see verse 1). This chapter is the first of several in Tehilim composed by Assaf. Our parashah deals at length with the sacrifices brought on each holiday. This psalm teaches us, however, that it is not the animal that G-d wants. Verses 10-12 remind us: "For Mine is every beast of the forest, the behemoth of a thousand mountains... Were I hungry, I would not tell you, for Mine is the world and its fullness. Need I eat the flesh of bulls, or the blood of goats need I drink?" Rather--"Offer G-d confession, [and only] then redeem to the Most High your vows" (Verse 14). What G-d desires most is the sincere repentance that should accompany our sacrifices. Another connection between this parashah and this psalm is found in Yalkut Shimoni (paragraph 763). That midrash first interprets verse 14 as a reference to Achan (see Yehoshua ch.7), and then compares the actions of Achan to those of Zimri (in this week's and last week's parashot). ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "I will rebuke you and evaluate you before your eyes." (50:21) The midrash states: Rabbi Abba Kohen Bardela said, "Woe is to us from the day of judgment; woe is to us from the day of rebuke. Yosef as the smallest of the tribes, yet his brothers could not answer him when he revealed his identity and rebuked them. Similarly, Hashem will rebuke each person on his own terms, as it says, 'I will rebuke you and evaluate you before your eyes'." What does it mean that Hashem will rebuke each person on his own terms? Also, what is the difference between the day of judgment and the day of rebuke? When Yosef revealed himself to his brothers, he said (Bereishit 45:3), "I am Yosef-- is my father still alive?" He knew that Yaakov was alive, but he meant, "You have been telling me to have mercy on you because of your aged father. Where was that concern when you sold me into slavery?" In other words, not only was the brothers' act of selling Yosef objectively wrong, but it was doubly bad because the brothers were inconsistent. Each of us will face a day of judgment, when we will have to explain our actions objectively. But, even more frightening, we will face a day of rebuke when we will be judged on our own terms. Did we say we were too tired to attend shul for mincha and ma'ariv, only to go to the gym to work-out instead? Were we unable to pay yeshiva tuition because there was nothing left after our round-the world cruise? Did we live a life that was consistent, or were we hypocrites? That is the most frightening question. (Adapted from Bet Halevi) ************************************ "May Hashem...appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd." (27:16-17) Chassidim used to say that the teachings of Rav Simcha Bunim of Pryzsucha had two commentaries -- the school of Rav Mendel of Kotzk and that of Rav Yitzchak of Vorki. These two approaches are illustrated by their respective interpretations of our verse. According to Rav Mendel, Moshe prayed that Bnei Yisrael's new shepherd would be a common man who had elevated himself through hard work, someone who knew all the "pathways of heaven" and could elevate others with him. Rav Yitzchak also explained that Moshe prayed for a leader from the common folk who had become accomplished through hard work. The reason, however, was that such a person would know not only what the nation's spiritual needs were, but also its material needs. (quoted in Ohel Yosef p.15) ************************************ "Pinchas the son of Elazar the son of Aharon the kohen." (25:11) Rashi relates that after Pinchas killed Zimri in defense of Hashem's honor, the Jewish people ridiculed Pinchas: "Look at that self-righteous one whose maternal grandfather (Yitro) was an idolator." Thus, the Torah defends Pinchas and reminds us that he was the grandson of Aharon Hakohen. Why does Rashi make this observation here, rather than four verses earlier, where the same genealogy appears? Rav David Feinstein shlita points out that, although the words are the same in the two verses, the trop (cantillation) is different. In the Torah, the trop is the punctuation. Thus, verse 7 says: "Pinchas, the son of Elazar, the son of Aharon, the kohen." The phrase, "the kohen," modifies Pinchas, because he acted zealously, as kohanim do. (The Talmud frequently notes that kohanim are zealous.) By contrast, our verse says, "Pinchas the son of Elazar, the son of Aharon the kohen." Aharon is the one referred to as "the kohen." (based on Kol Dodi) ************************************ "Fourteen male lambs..." (29:14, 17, 20, 23, 26, 29 & 32) In all, 98 (i.e., 7 x 14) lambs are brought on Sukkot. Rashi notes that the Jewish people are compared to a lamb (see, e.g., Yirmiyah 3:17 and 13:20), and he writes that the 98 lambs protect us from the 98 curses of Parashat Ki Tavo. From what, then, do the lambs sacrificed on Shemini Atzeret, i.e., the day after Sukkot, protect us? asks Rav Baruch Halevi Epstein z"l. There are 98 detailed curses in Parahsat Ki Tavo, he explains, but these is one more general curse in that parashah. It is (Devarim 28:61): "Even any illness and blow which is not written in this Book of the Torah Hashem will bring upon you." It is to protect from that unspecified curse that the additional sheep are brought on the day of Shemini Atzeret. This interpretation is supported by midrash on a verse in Kohelet, Rav Epstein writes. (Kohelet, of course, is read on Sukkot or Shemini Atzeret.) Verse 11:2 says, "Distribute portions for seven, or even eight, for you never know what calamity will strike the land." The midrash says that this refers to the sacrifices of the seven days of Sukkot and that of the "eight day," Shemini Atzeret. In light of the above, we can understand the end of the verse, says Rav Epstein. "Bring sacrifices also on the eighth day, for you never know what calamity will strike the land." If our sins are great enough (G-d forbid), "Even any illness and blow which is not written in this Book of the Torah Hashem will bring upon you." (Tosefet Berachah) ************************************ Rav Shaul Moshe Zilberman z"l born 15 Elul 5610 (1850) - died 23 Tamuz 5699 (1939) Rav Shaul Moshe was one of the leading poskim (halachic authorities) of central Poland, and later was the de facto leader of the Gerrer chassidim in Tel Aviv. Despite being a recognized leader in his own right, Rav Shaul Moshe was completely devoted to three generations of the Gerrer dynasty. Although many chassidim flocked to him, Rav Shaul Moshe refused to accept the mantle of a chassidic rebbe. Rav Shaul Moshe's primary teacher of Talmud and halachah was Rav Avraham Bornstein, the "Sochatchover Rebbe," who is known for his important halachic works. After his marriage, Rav Shaul Moshe opened his own yeshiva (at the young age of 20). Later he served as rabbi of several towns, most notably, Virashov. He was immensely popular because he was accessible to scholar and laymen alike. Stories are told of wonders that he wrought, and there also were instances when sages from the past appeared to him in his dreams and answered questions about their works. Rav Shaul Moshe reportedly wrote thousands of halachic responsa, but in his humility, he did not keep copies. A small selection of these letters has been published (the first one responding to a halachic query from the Gerrer Rebbe), as have several other works by Rav Shaul Moshe. In 1912, Rav Shaul Moshe visited Eretz Yisrael at the request of the Gerrer Rebbe. (At one stop, he found himself alone in the last car of a train, not realizing that the car had become uncoupled from the train. Shortly after, word came that the rest of the train had derailed.) In 1924, Rav Shaul Moshe settled in Eretz Yisrael, where he served as a rosh yeshiva and shul rabbi. ************************************ Donations to Hamaayan are tax-deductible ************************************