Today's Learning Kidushin 4:7-8 Sponsored by O.C. 282:6-283:1 Joshua Rosenbloom: Avodah Zarah 46 In 5756-1995, Shomrai Emunah Yerushalmi-- (Silver Spring, MD) Nedarim 11 "measures" 44 years of "Toldot" Hamaayan/The Torah Spring edited by Shlomo Katz Toldot Vol. X, No. 6 (443), 2 Kislev 5756, November 25, 1995 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 36. This chapter contrasts the righteous and evil man, perhaps an allusion to Yaakov and Esav who are born, and who begin their eternal struggle, in this parashah. Our present exile is known as "Galut Edom" - "the exile of Edom." "Edom" is another name for Esav, as we read in this week's parashah (25:30). In this chapter of Tehilim, specifically from verse 10--"By Your light we shall have light"--we learn to have faith and wait for Hashem to redeem us from this long exile. The midrash describes a man who wanted to read at night, but each time that he lit a candle it flickered out. Finally he said, "Why bother? I will wait until morning." Similarly, we were exiled to Egypt, and Moshe and Aharon redeemed us. We were exiled to Bavel, and Chananiah, Mishael, and Azaryah redeemed us. We were oppressed by the Greeks, and the Chashmonaim saved us. Now that we are exiled again we must say, "Why bother? Only by Your light will we truly have light." (Midrash Shocher Tov and elsewhere) This chapter also reminds us of the merit of Yitzchak, who is another subject of this week's parashah. In verse 7 we read, "Man and beast You save, Hashem." This is a reference to Yitzchak who was offered on the altar like a beast, and we ask Hashem to remember Yitzchak's merit, as He has promised. (Pirkei D'rabbi Eliezer ch.31) ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). . . . man and beast You save, Hashem." (36:7) Sometimes, says Rav Moshe Alshich zatz'l, Hashem saves a man in the merit of his animals. Other times, Hashem saves man in the merit of Eretz Yisrael, as it is written (Tehilim 85:2), "Hashem, You have desired Your land, You returned the captivity of Yaakov." (Torat Moshe Al Hatorah: Shmot 9:29) ************************************ Commenting on the verse, "Man and beast You save," the gemara (Chullin 5b) says, "This refers to intelligent men who behave like animals." Why is it meritorious for intelligent men to behave like animals? Rav Yitzchak Blazer ("Rav Itzele Petersburger") zatz'l explains as follows: The halachah states that if one person sells a beast to another, title passes to the buyer when he calls to the beast, causing it to walk towards him. In contrast, when a person buys a slave, he cannot take title in this manner. The reason is, the gemara (Kiddushin 22b) explains, that the beast obviously is reacting to being called (and thus, so-to-speak, is acknowledging its new owner). A slave, however, being a human being, may be acknowledging his new owner or may be moving because he wants to; accordingly, he cannot be acquired just by calling his name. Our service of Hashem should be like that beast, says Rav Itzele. When we are called by Hashem, we should go--for no other reason than that He is calling us. (Kochvei Ohr) ************************************ ". . . by Your light we shall see light." (36:10) Rav Chaim of Volozhin zatz'l explains that this is a metaphor for Torah. The more a person studies, the more he is able to study. This may be compared, says Rav Chaim, to a person who enters the king's treasury, where light is reflecting off of the gold, silver, and gems. By that light, he sees another door, leading even deeper into the treasury. In the case of the Torah, there are an endless number of doors, and the contents of each room light the way to the next room. (Ruach Chaim 6:1) ************************************ ". . . over all of his brothers he (Yishmael) fell. And these are the offspring of Yitzchak. . ." (25:18-19) The Ba'al Haturim zatz'l (1275-1340) writes that these verses (the last verse of last week's parashah and the first verse of this week's) are juxtaposed to teach that only when Yishmael falls will mashiach come. Rav Moshe Wolfson shlita (mashgiach of Yeshiva Torah Vodaath) explains: The prerequisite to inheriting Eretz Yisrael is the mitzvah of circumcision. The descendants of Yishmael also practice this mitzvah, and, therefore, also have a claim to Eretz Yisrael. However, their practice of the mitzvah is devoid of the holy intentions which the descendants of Yitzchak have. Accordingly, for all of the centuries that the descendants of Yishmael ruled over the Land, they could not make it flower. The third bet hamikdash, which will come down from heaven in a ball of fire, will follow the reign of Yishmael (who, as noted, practices circumcision). In kabbalah, says Rav Wolfson (based on the Zohar) the mitzvah of circumcision is related to the "element" of fire. For now, control of the world's fires is in the hands of the descendants of Yishmael, who control the flow of oil; indeed, nine centuries ago Rashi observed that the fact that Yosef was sold to a caravan of Yishmaelites bearing sweet-smelling "spices, balsam, and lotus" (37:25) was a miracle, because Arabs ordinarily sell only oil. However, when the "bayit shlishi" (Third Temple) is built, we will see the fulfillment of a phrase whose gematria equals that of "bayit ha'shlishi," i.e, Breishit 21:10--"the son of that maidservant will not inherit." (Kuntres Emunat Itecha: Parashat Vayera) ************************************ In the Friday night zemirot composed by the Arizal we read: "To the right and to the left, and in between them, the bride." The "bride" presumably is Shabbat, but was is "to the right and to the left"? Rav Pinchus David Horowitz zatz'l (the "Bostoner Rebbe"--see page 4) explains: In kabbalah, the "right" and the "left" represent the attributes of "chessed" (loving-kindness) and "gevurah" (strength) respectively. In our history, Avraham epitomized chessed (the right) and Yitzchak, gevurah (the left). Avraham fathered Yishmael, who, according to the midrash, refused to accept the Torah because it outlawed adultery. Adultery is the result of chessed (love) gone awry (see Vayikra 20:17). Yitzchak fathered Esav, who refused to accept the Torah because it prohibited murder, which is the excessive use of "gevurah." The nations on the right and the left observe their sabbaths to the right and the left of Shabbat, i.e., on Friday and Sunday, respectively. This is what the Arizal's song refers to. Each of these three nations--Yishmael, Esav, and ourselves--claims to have the true Torah of Avraham. When we observe Shabbat, says the Bostoner Rebbe, we add to it a few minutes from Friday and a few minutes from Sunday in order to solidify our claim. (quoted in Shoshelet Boston p.273) ************************************ Rav Pinchus David Halevi Horowitz zatz'l (The First "Bostoner Rebbe") born Elul 5636 (1876) - died 8 Kislev 5702 (1941) Rav Pinchus David was born in Yerushalayim, where his maternal grandfather was the "Lelover Rebbe." His teachers included his uncle Rav David Biderman (later the "Lelover Rebbe"), Rav Shneur Zalman of Lublin (the "Torat Chessed"), Rav Shmuel Salant, and the kabbalist Rav Mordechai of Rachmestrivka. In his youth, Rav Pinchus David learned 18 hours every day. In the remaining hours he took care of his physical needs and taught himself engineering and construction, which became his livelihood. Among the buildings which he designed and built were the first two- story apartments in the Meah Shearim neighborhood of Yerushalayim. (Incidentally, that neighborhood derives its name from this week's parashah (26:12).) At the turn of the century, most of Yerushalayim's Jews learned Torah full time and were supported by charitable organizations (known as "kollelim") based in Europe. When the two major kollelim contemplated a merger, a dispute arose between them and the citizens of Yerushalayim over how charity funds would be allocated after the two charities joined forces. A din Torah - hearing before a rabbinical court - was called before Rav Eliyahu Feinstein (grandfather of Rabbi Joseph B. Soloveitchik and uncle of Rav Moshe Feinstein), and Rav Pinchus David, then 36 years old, was chosen to travel to Europe to represent his hometown. Rav Pinchus David successfully argued his case and Yerushalayim prevailed. However, before Rav Pinchus David could return home, World War I broke out. Rav Pinchus David, an Austrian citizen by heredity, was drafted into the Austrian Army. Planning his escape, he voluntered to travel to neutral Greece as a spy. (He spoke Hebrew, Yiddish, German, Turkish and Arabic.) One of the more obvious miracles along the way occurred when he stepped off the road to wash his hands for the melaveh malkah meal and thus escaped notice by a passing patrol. From Greece, he made his way to neutral United States, arriving in June, 1915. (From the new book "Shoshelet Boston") To Be Continued Please see page 3 for a dvar Torah from Rav Pinchus David ************************************ Donations to Hamaayan are tax-deductible.