Today's Learning Bava Metzia 2:4-5 O.C. 302:4-6 Zevachim 7 Yerushalmi-- Nazir 20 Hamaayan/The Torah Spring edited by Shlomo Katz Shmot Vol. X, No. 13 (450), 21 Tevet 5756, January 13, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 99. The authorship of this psalm is attributed to Moshe. This psalm speaks of the greatness of Moshe and Aharon, to whom we are introduced in this parashah--"They called upon Hashem and He answered them" (99:6). However, this psalm also notes that even great people make mistakes and are punished severely for those infractions--"A forgiving G-d You were to them--but an Avenger for their iniquities" (99:8). Indeed, Rashi notes at the very end of our parashah that because of Moshe's frustration that Bnei Yisrael did not listen to him, he was destined to not witness the wars against Canaan. In the above verses, says Rav Avraham Yitzchak Hakohen Kook zatz'l, we see the greatness of the Jewish people. That greatness lies in our ability to recognize the greatness of our leaders, but also their humanity. In the same way, says Rav Kook, we are a people of great faith, but also a questioning people, and there is no contradiction in this. (Orot Ha'emunah p.71) Based on verse 6 in this chapter, "Moshe and Aharon were among his kohanim," the gemara (Zevachim 102b) states that Moshe served as a kohen alongside Aharon for all of the forty years that Bnei Yisrael were in the desert. According to another opinion in that gemara, Moshe would have been a kohen but lost that privilege because he resisted accepting the leadership of the Jewish people (as discussed at length in this parashah.) ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "Exalt Hashem, our G-d. . ." (99:5 & 9) Rav Dov Ber (the "Maggid of Mezeritch") zatz'l explains this verse with a parable: When one has an infant, one lowers oneself to participate in that infant's games, even though they are nonsensical. When the baby begins to talk, one talks on the baby's level even though that too is nonsensical. However, when the child is old enough to talk intelligently to, and to study with, his parent, then the parent truly is exhilarated. In the same way, Hashem frequently lowers himself to our level. However, when we "grow up" and perform mitzvot, Hashem "feels" exalted. (Torat Hamaggid) ************************************ "Moshe and Aharon were among his kohanim." (99:6) Rav Shlomo Yanovsky zatz'l observes that the word "kohen" (pl. "kohanim") has two connotations: (1) a person who is subservient to a deity, and (2) a person in a position of authority over others. In reality, however, both of these meanings are the same, for Chazal say that the only free person is one who is subservient to Hashem. Such a person has mastery over others. (Sefer Kabbalat Shabbat) ************************************ "A forgiving G-d You were to them--but an Avenger for their iniquities." (99:8) The Ba'al Shem Tov taught that one of G-d's most effective punishments is His kindness. By way of a parable: A king can kill his enemy once by hanging him, or he can "shame-him-to-death" every day by showering him with favors. This, says Rav Moshe Teitelbaum (the Satmar Rebbe) shlita, is the meaning of the above verse as well. (Beirach Moshe) ************************************ King Shlomo taught (Mishlei 25:22-23), "If your enemy is hungry, feed him, for you are pouring hot coals on his head." Some say that the hot coals represent the shame which he feels at your kindness. In fact, writes Maharal, Shlomo's message is deeper than that, for surely there are enemies so evil that they feel no shame. Rather, do someone a favor, and you create a force--unnoticeable but very powerful--which makes the recipient unable to oppose you. This is how the wily Haman fell into Esther's trap; once he ate from her feast, all of his cunning couldn't undo Achashveirosh's wrath. (Netivot Olam: Netiv Koach Hayetzer) ************************************ "Moshe said, "I will turn aside and look at this great sight--why will the bush not be burned?' Hashem saw that he turned aside to see, and G-d called out to him from amidst the bush. . ." (3:3-4) Rav David Soloveitchik shlita says: It appears from these verses that had Moshe not taken the initiative to investigate the burning bus, Hashem would not have spoken to him. Even though the ultimate goal of this miracle was for the good of the Jewish people, it never would have happened without human initiative. (quoted in Shai La'Torah) ************************************ "Go and gather the elders of Yisrael . . . They will heed your voice. You and the elders shall come to the king of Egypt." (3:16- 18) Why was it necessary for Moshe to convince the elders that Hashem would take the Jewish people out of Egypt? Why was it necessary for the elders to participate in Moshe's mission? Why would it matter if the Jews did not believe Moshe at first? Rav Shlomo Eliasoff (Elyashiv) zatz'l explains that Hashem could have brought about the Exodus without the ten plagues and without all of the miracles which Bnei Yisrael witnessed. Rather, the purpose of those miracles was to teach us that our existence is supernatural--that G-d can change nature for our benefit at any time. Accordingly, it was necessary for Bnei Yisrael to actively place their faith in G-d. This is why Moshe said later (6:12), "Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me?" This is also why, in response to Moshe's question, Hashem commanded him to speak to Bnei Yisrael again, before returning to Pharaoh. Without our ancestors' faith, the Exodus could not have taken place. (Sha'ar Leshem Shevo V'achlamah p.402) ************************************ Rabbenu Asher teaches in Orchot Chaim that our belief in G-d is specifically as a result of the Exodus. Rav Baruch Ber Lebowitz zatz'l elaborates: A Jew who professes to believe in G-d, but not because of the Exodus, is like one who cuts off a tree's roots and hopes the tree will survive. If it were possible for a person to visit Heaven and see undeniable proof of G-d's existence, that would not be the faith of Bnei Yisrael. The uniqueness of the Jewish people is that every event is filtered through the concept which underlies the Exodus, i.e., the concept of reward and punishment. (quoted in Orach Yesharim, an anthology of commentary to Rabbenu Asher's Orchot Chaim) ************************************ 24 Tevet 5597 (1837) [The following is an excerpt from a letter written by Rav Yisrael of Shklov zatz'l, a student of the Vilna Gaon living in Yerushalayim, to the Jewish community of Amsterdam. The letter is printed in Pe'at Hashulchan, Rav Yisrael's work on the laws of living in Eretz Yisrael. (Daf Yomi students will know Rav Yisrael as the author of Taklin Chaditin, the primary commentary on Tractate Shekalim.)] "After wishing you blessing and peace, I must inform you--even though it is bad news . . . but the consuls have undoubtedly written already, so I decided I would inform you that it is a difficult time for the Jewish people. "On the 24th of Tevet, in the afternoon, came a great and awesome earthquake from the One Who looks at the earth and it quakes. Here [in Yerushalayim], a few houses were damaged and people were frightened, but thank G-d, no one was hurt. In Shechem, a few houses and businesses collapsed, and sixty people were killed. "But in the holy Galilee--woe is to us, for Tzefat (Safed) and Teveryah (Tiberias) were overturned like the overturning of . . . [Ed. note: The three dots are in the original. Apparently, Rav Yisrael did not want to explicitly compare the holy cities of Tzefat and Teveryah to Sedom and Amorah.] All of the houses fell and were crushed, and all of the synagogues, whether of the Sephardim, the Chassidim, or the Perushim [i.e., followers of the Vilna Gaon] were destroyed. Not a single house, street or market was recognizable. The walls of Teveryah fell, a fire came out of the Sea of Kinneret and the Sea flooded the city. Would that He would make my head water and my eyes fountains of tears that I might cry for the dead of my people. "I have received a list of the survivors--they are left with nothing, except those who had left with me for Yerushalayim or who left the Galilee earlier. Due to our great sins, many were killed among the Chassidim, and among the living there are 150 who have lost a hand or a foot. Most of the Sephardim died, including great rabbis, tzaddikim, and community heads, including Rav Avraham Anhori zatz'l, Rav Nissim Zerachiah Azulai zatz'l (who was beloved to me like a brother), and Rav Chaim Yosef Tzarfati zatz'l, may their souls be tied in the bundle of life. "All in all, more than 2,000 died in Tzefat, may it be rebuilt speedily. Also in Teveryah many died . . . Rav Chaim Nissim Abulafia, may his light shine [zatz'l], was saved, but his leg is broken. . . ." [Rav Yisrael goes on to describe rescue efforts and to mention other survivors. He also describes how his wife and daughters were miraculously saved.] ************************************ Donations to Hamaayan are tax-deductible.