Today's Learning Avodah Zarah 1:4-5 O.C. 363:1-3 Menachot 98 Yerushalmi-- Bava Metzia 36 Hamaayan/The Torah Spring edited by Shlomo Katz Re'eh Vol. X, No. 41 (478), 25 Menachem Av 5756, August 10,1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah -- this week, psalm 97. The connection between this psalm and our parashah appears to be through one concept which is alluded to in both. Verse 11 of the psalm says, "Light is sown for the righteous, and for the upright/yishrei of heart, gladness." In the parashah (12:25), we are exhorted, ". . . in order that it be well with you and your children after you, when you do what is upright/yashar in G-d's eyes." What does it mean to be yashar? Rav Shalom Noach Brazovsky (the "Slonimer Rebbe") shlita explains that we have an obligation beyond doing mitzvot and not committing sins. That is the obligation to be "good and upright in G-d's eyes" (see Devarim 6:18). We will not always find clear instructions in the Torah for how to behave in a given situation, and on those occasions we are expected to ask ourselves what would be right in G-d's eyes. This, in turn, requires us to keep our obligations in this world in clear focus before us. (Netivot Shalom, Intro. to Vol. I and elsewhere) ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "A cloud and fog surround Him..." (97:2) Rambam writes: This verse, and others like it, do not mean that G-d is a being that we cannot see because His body is surrounded by clouds and fog. Rather, it means that our material nature is a curtain of fog which virtually precludes us from grasping that which is spiritual. This is what the Torah conveys when it says that Hashem appeared at Har Sinai cloaked in a cloud. Even though He "appeared" to us, we are incapable of fathoming Him. (Moreh Nevochim III:9) ************************************ "Light is sown for the righteous..." (97:11) Just as the seed that is sown in the ground is hidden from view, and alot of hard work is needed until it brings forth its fruit, so the essence of Torah -- its light -- is hidden from view. The tzaddik's hard work makes it blossom and shine. (Sefer Tehilim Im Asefat Ma'amarim) ************************************ "You will not be able to eat in your cities, the tithe of your grain, and your wine, and your oil; the firstborn of your flock..." (12:17) What does it mean, "You will not be able to eat..."? Shouldn't the Torah say simply, "Do not eat"? Rav Shlomo Hakohen of Radomsk z"l (see page 4) explains that the Torah is telling us why we must eat these things only in Yerushalayim. A chassid who returns home from the rebbe recognizes that a certain holiness that he tasted in the rebbe's food is missing from his own food. So, too, once you have eaten in Yerushalayim, you will recognize that eating these sanctified foods elsewhere just isn't the same. You will not be able to eat them elsewhere; therefore the Torah commands that you eat them in Yerushalayim. (Tiferet Shlomo) ************************************ "When Hashem, your G-d, will broaden your boundary as He spoke to you, and you say, 'I would eat meat,' for you will have a desire to eat meat, to your heart's desire you may eat meat." (12:20) This verse tells us that we may eat meat when we choose. However, during the forty years in the desert, Bnei Yisrael were forbidden to eat meat, except as part of a sacrifice brought in the mishkan. What was the purpose of this restriction? Rav Meyer Isaacson shlita explains as follows: According to Ramban, bringing animal sacrifices is a form of role-playing. When the sinner sees his sacrifice being slaughtered, he will say, "By rights, that should have happened to me." However, asks Rav Isaacson, what is the purpose of those sacrifices that are not brought because of a sin? He answers: Originally, man was not permitted to eat meat. After all, what right do we have to end the life of another, even an animal? After the flood, however, G-d permitted the eating of meat in order to strengthen man. Since man is the highest life-form, it is worth killing animals if it will make man better. Nevertheless, killing of any kind has its dangers. It can make man callous, even to the point where killing becomes a sport. Thus, says the Torah, when you kill animals, do it in the mishkan, under the supervision of a kohen. And, once you are settled in your Land, and the Temple is too distant, observe the laws of shechitah. This way, not only will killing not be a sport, it will be done only by people of high spiritual caliber who have studied the many intricate laws of the Shulchan Aruch related to this activity. (She'elot U'teshuvot Mevaser Tov No. 68) What does the halachah say about hunting for sport? Rav Yechezkel Landau z"l (18th century) writes as follows: It would not be prohibited because it causes pain to animals, even if it does, for prohibition of causing to animals refers only to wanton pain, but not when it serves man's purpose. It also cannot be called wanton destruction, because the hides can be used. Nevertheless, hunting the profession of Nimrod and Esav, not of the children of Avraham, Yitzchak and Yaakov. Also, hunting is dangerous (as Esav himself acknowledged -- Bereshit 25:32), and the Torah prohibits putting oneself in danger. (She'elot Uteshuvot Noda B'Yehuda H, Yoreh Deah 10) ************************************ Radomsk 18 Menachem Av 5702 (1942) This day marks not only the martyrdom of Rav Shlomo Chanoch Hakohen Rabinowitz, the last chassidic rebbe of Radomsk, and Rav David Moshe Hakohen, the rosh yeshivah of the Radomsk network of institutions, it also marks the end of that dynasty. The founder of this dynasty was Rav Shlomo Hakohen Rabinowitz, known as the "Tiferet Shlomo" after his works. (An excerpt appears inside.) This first Rav Shlomo was a disciple of the Chozeh/Seer of Lublin and of Rav David of Lelov. When Rav David settled in Eretz Yisrael in 1850, he instructed his chassidim in Poland to take Rav Shlomo as their leader. Under the Tiferet Shlomo, who died in 1866, the distinguishing characteristic of the chassidut of Radomsk was its love for every Jew. Radomsk also devoted special attention to prayer -- not for oneself, but for others, and also for G-d's "pain" because of the exile. The second and third rebbes of Radomsk, Rav Avraham Yissachar Hakohen (died 1892) and Rav Yechezkel Hakohen (died 1911), both lived fewer than fifty years. They continued the traditions of Radomsk; Rav Yechezkel's name spread as well for the respect which he commanded from the leaders of the anti-religious Bund movement, and for his success in neutralizing that movement's impact on the youth of Radomsk. The fourth, and last, rebbe was Rav Shlomo Chanoch Hakohen, mentioned above. Under him, Radomsk (which actually was based in Sosnowiec after World War I) reached its pinnacle. He established a network of forty yeshivot under the name "Ketter Torah" in which the curriculum differed somewhat from what chassidim were used to. First, he disapproved of the pilpul method so popular in Poland. Second, the tractates studied in depth were those which typically were not studied elsewhere. Finally, he discouraged the teaching of chassidic works to young students. The yeshivot were also unusual in that they never conducted appeals for funds. The rebbe, who was independently wealthy, and a small group of chassidim provided all of the money necessary. The head of Ketter Torah was the rebbe's son-in-law, Rav David Moshe Hakohen Rabinowitz. After the outbreak of the war, the rebbe and his family lived first in the ghetto of Lodz and then in Warsaw. It was there that they were murdered, during their Friday night dinner, after defiantly refusing to be arrested. May Hashem avenge their blood. ************************************ Donations to Hamaayan are tax-deductible ************************************