Today's Learning Bava Batra 4:9-5:1 Sponsored by O.C. 313:6-8 Elaine & Jerry Taragin Zevachim 70 in memory of Yerushalmi-- Asriel Taragin A"H Gittin 36 Hamaayan/The Torah Spring edited by Shlomo Katz Vayakhel-Pekudei Vol. X, No. 22 (459), 25 Adar 5756, March 16, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah. The chapter which corresponds to Vayakhel is Psalm 61; to Pekudei, Psalm 45. Psalm 61 is one of King David's prayers from the period when he was fleeing from Shaul. In verse 5 he says: "I shall dwell in Your tent forever, take refuge in the shelter of Your wings, Selah." This tent is none other the mishkan, whose construction is described in our parashah. Psalm 45 is the same chapter which is associated with Parashat Miketz. Verse 13, "As for the daughter of Tyre, with homage will they seek your presence, those richest of the nation," alludes to the building of the Bet Hamikdash. The "daughter of Tyre" is Chiram, King of that city-state, who sent cedar trees to build the Temple (Abarbanel: Yeshuot Meshicho). (Another Tyrean by the same name was an important craftsman, and is mentioned in the haftarah which ordinarily is read for Parashat Vayakhel.) ************************************ The verses and commentaries on this page relate to one of the chapters of Tehilim associated with our parashah (see page 1). "May he sit forever before Elokim, appoint kindness and truth, that they may preserve him." (61:8) The gemara (Eruvin 86a) comments: "When will one sit forever before Elokim? When kindness and truth preserve him." What does this mean, and what is the gemara adding to our existing understanding of the verse? Rav Shmuel Felkinfeld zatz'l (late 17th century) explains this in light of Chazal's teaching that tzaddikim convert Hashem's attribute of justice to kindness. How so? The gemara (Berachot 54a) states that one must bless Hashem for bad tidings just as one does for good tidings. In other words, one should accept the attribute of justice with the same joy with which one accepts Hashem's attribute of kindness. In Shmot 15:2 we read, "The might and vengeance of G-d was salvation for me." The Kli Yakar explains that when one joyfully accepts G-d's might and vengeance, that itself becomes a merit which brings salvation. In light of this we can understand the gemara's teaching, "When will one sit forever before Elokim? When kindness and truth preserve him." "Elokim" refers to the attribute of justice. Chazal teach that when Hashem rules with that attribute, the world cannot stand. Thus the gemara asks: Under what circumstances can the world sit forever before Elokim? When kindness and truth preserve him, i.e., when man joyously views G-d's might and vengeance as kindness, then man will have the merit with which to stand before G-d's justice. (Bet Shmuel Acharon: Parashat Noach) ************************************ Pesach We say in the haggadah, "Even if were are all wise . . . we are nevertheless commanded to relate the story of the Exodus, and the more one relates the story of the Exodus, the better." Why would we think that one is exempt from a mitzvah because he is wise? Where is there such a precedent? In general, says Rav Yehoshua Deutsch zatz'l, Chazal do discourage us from praising G-d excessively. "Have you said every thing there is to say about G-d?" they ask the person who praises Hashem excessively. Thus, one might think that the wise man, who knows that he cannot appreciate G-d, shouldn't try, and thus the haggadah must say that even a wise man is obligated in this mitzvah. Why? Because the Torah says so. Indeed, "The more one relates the story of the Exodus, the better." (Haggadah Shel Pesach: Kol Yeshuah) ************************************ "These are the things that Hashem commanded to do them. 'On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem, whoever does work shall be put to death. You shall not kindle any fire in your dwellings on the Sabbath day'." (35:1-3) Rav Yosef Eliyahu Henkin zatz'l asks: Shouldn't the verse say, "These are the things that Hashem commanded not to do them"? Most of the laws of Shabbat are prohibitions! The message of Shabbat, says Rav Henkin, is that we must do. Shabbat represents the end of creation, when G-d turned the world over to man. "Everything is in the hands of G-d except the fear of Heaven," say Chazal, but what aspect of creation does not relate to the fear of Heaven? And, there can be no bitachon -- reliance on G-d -- when it comes to doing mitzvot. Just as no one would think that his tefilin will miraculously lay themselves on his arm and head, so one may not expect to have money to give tzedakah or to do other mitzvot if he does not work for it. Just as one will not know the Torah if he does not study, so he will not be healthy enough to perform mitzvot if he doesn't take care of himself. (According to this, says Rav Henkin, Chazal's statement that "Everything is in the hands of G-d except for colds and fevers" is merely a restatement of the teaching that "Everything is in the hands of G-d except the fear of Heaven.") Of course, man must recognize Who gives him the strength to do these things. This is why the Torah says (Devarim 5:15), "And you shall remember that you were a slave in the land of Egypt, and Hashem, your G-d, has taken you out of there with a strong hand and an outstretched arm; therefore Hashem, your G-d has commanded you to make the Sabbath day." Even when we keep the Sabbath day, with its message that we should fend for ourselves, we must remember the strong arm of G-d which can override nature and perform awesome miracles. (Perushei Ivra) ************************************ Parashat Hachodesh "This month [Nissan] shall be for you the beginning of months." (Shmot 12:2) The first Nissan in Jewish history was only the "beginning of months," says Rav Moshe Hager zatz'l. Specifically, it was the first of many joyous "Nissans" in history. The first mishkan was dedicated on the first of Nissan, and so the Third Temple will be dedicated in a future Nissan [G-d willing, this one]. Reading about the Tabernacle in this week's parashah should bring us great joy, particularly when (as this year) it coincides with the beginning of Nissan. The verse (38:21), "These are the reckonings of the Tabernacle, the Tabernacle of Testimony . . .," reminds us that after the two Tabernacles (i.e., Temples) which were destroyed, will come another which will be G-d's everlasting Testimony that He has forgiven us. (Lekket Ani: Parashat Hachodesh) ************************************ Rav David Sperber zatz'l 5637 (1877) - 25 Adar II 5722 (1962) Rav Sperber was known as the "Gaon/Sage from Brashov," after the Rumanian city where he served as rabbi beginning in 1922. His first rabbinic post was in Polen-Riskava, and it was there that he demonstrated his understanding of Chazal's teaching, "The talmidei chachamim in the city are responsible for all its affairs." In addition to the traditional functions of a rabbi, his activities included nursing cholera victims during an epidemic and organizing armed self defense bands during a pogrom. Rav Sperber was known as an expert judge regarding both public affairs and business matters. (He even wrote a work on the halachot of ex parte communications with judges.) He also made then- innovative decrees for the good of the community, including that every butcher, no matter how observant, must have a full time mashgiach on the premises. Despite his own stature, Rav Sperber remained a self-effacing chassid of Rav Moshe Hager of Kossov. He was responsible for the publication of that rebbe's works. (A dvar Torah from one of those works, Lekket Ani, appears in this issue.) However, Rav Sperber also visited other leading chassidic rebbes of Hungary, and tried to learn from their ways. In his great humility, Rav Sperber used to blush whenever he heard himself referred to as a "gaon." In his writings, he bemoaned the fact that he was never able to establish a yeshiva, and possibly did not leave any true students (a fear which was unfounded). He told his children that he wanted to be remembered as one who shared in the suffering of other Jews and as one who tried to attain the true meaning of Torah. One of his sons related that Rav Sperber restrained his quick mind in order to concentrate on a subject's main point. To do otherwise, he felt, was like eating the fruits that have fallen off a tree, but never stopping to pick the many fruits that remain. Rav Sperber was active in rescue efforts during the Holocaust. (Rumanian Jews were protected, though not well treated, but their government.) In 1950, Rav Sperber settled in Israel, where he continued to be active in public affairs. A Dvar Torah from Rav Sperber's son-in-law, Rav Yehoshua Deutsch (Rabbi of the Katamon section of Yerushalayim) appears inside. One of Rav Sperber's grandsons is Rabbi Dr. Daniel Sperber, author of several volumes entitled Minhagei Yisrael. ************************************ Donations to Hamaayan are tax-deductible.