Today's Learning Bava Kamma 10:8-9 O.C. 301:34-36 Horiot 13 Yerushalmi-- Nazir 13 Hamaayan/The Torah Spring edited by Shlomo Katz Vayechi Vol. X, No. 12 (449), 14 Tevet 5756, January 6, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 41. This psalm begins, "Praiseworthy is he who cares wisely for the poor ('dal')." Rav Menachem Mendel of Kossov zatz'l notes that the Hebrew word "dal" has the same gematria--34--as "vayechi." (He explains the connection in kabbalistic terms which are beyond the scope of this publication.) (Ahavat Shalom) One theme which this chapter shares with the parashah is the idea that the Shechinah (Divine Presence) is present at the head of the sick man's bed. In the parashah this is alluded to in the verse (47:31), "And Yisrael prostrated himself towards the head of the bed" (Midrash Tanchuma). In Psalm 41 this is alluded to in verse 4: "Hashem will fortify him on his bed of misery" (Shabbat 12b). As for the reason that the Shechinah is present at the head of the sick bed, Rav Avraham Yitzchak Hakohen Kook zatz'l explains that man's body and intellect are in a constant battle for supremacy, a battle which the body all too often wins. However, when man's body is weakened by illness, his intellect can assert itself without opposition. Accordingly, the Shechinah is present at the head of the bed, near the mind, the seat of the intellect. (Ein Ayah) ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "Praiseworthy is one who cares wisely for the poor, on the day of disaster Hashem surely will cause him to escape." (41:2) Reb Shraga Feivel Mendelowitz zatz'l (early 20th century Torah pioneer) would encourage his students to make sacrifices for charity in bad times as in good times. He based this on a reading of our verse with one comma moved: "Praiseworthy is one who cares wisely for the poor on the day of disaster, Hashem surely will cause him to escape [from harm]." (quoted in The Artscroll Tehilim p.514) ************************************ "As for me, I said, 'Hashem, show me favor. Heal my soul for I have sinned against You'." (41:5) Rabbenu Nissim zatz'l writes: There is no doubt that at a time of illness a person should search carefully for a cure for his soul, and he should give it precedence over the cure for his body. This is what King David said in the above verse. If a person has two ailing organs, there are three ways to prioritize the order in which he should seek cures for those organs: (1) seek a cure for the one which is more critical to his survival; (2) seek a cure for the one which is the cause of the other ailment; and (3) seek a cure for the one on which remaining healthy depends. All of these priorities indicate that healing the soul is more important than healing the body. Firstly, spiritual health is more critical to a person's long-term existence than physical health. Secondly, spiritual sickness is the cause of physical ailment. Finally, long-term health depends on spiritual well-being. (Derashot Haran #6) ************************************ Rav Chaim Pinchas Scheinberg shlita writes that in light of this we can understand why the Torah (Devarim 30:11-14) says that teshuvah is easy. Certainly it is not easy for a person to change his ways. However, if a person realized how important teshuvah was, even to his physical well-being, he would repent immediately. (Derech Emunah U'vitachon: Parashat Ha'azinu) ************************************ "Into their conspiracy may my soul not enter; with their congregation may my honor not join. . ." (49:6) This is part of Yaakov's parting words to his second and third sons, Shimon and Levi. Rashi explains this to mean that Yaakov did not want his name mentioned by the Torah in the genealogy of Zimri, from the tribe of Shimon, and Korach, from the tribe of Levi (see Bemidbar 25:14 and 16:1, respectively). Rav Yechezkel Halberstam of Shiniva zatz'l explains further that more is at stake here than Yaakov's honor and reputation. Rather, Yaakov was concerned that it remain possible to rectify the sins of Zimri and Korach. A sin can be rectified so long as the sinner's corruption is superficial and does not reach to the core of his being. The spiritual core of the Jewish people is Yaakov, who, kabbalists say, is one of the "wheels" of Hashem's "chariot." Thus, Yaakov prayed that when Korach and Zimri would lead the Jewish people astray (each in his own time) he (Yaakov) should not be connected with their sins, i.e., that Hashem should keep the corruption from sinking too deep into the nation's soul. And, indeed, Korach's own sons repented. (Divrei Yechezkel) ************************************ The gemara (Ta'anit 5b) teaches: Rav Nachman and Rav Yitzchak were sitting together. Rav Nachman said, "Yaakov did not die." Rav Yitzchak retorted, "Did they then embalm him and eulogize him for no reason?" Rav Nachman answered, "I am only interpreting the verses (see Yirmiyah 30:10)." [Until here from the gemara.] Rashi adds, "They only thought that he died." Rav Leib Chasman zatz'l observes how different our sages' outlook was from ours. We try to interpret the Torah to be consistent with reality. Chazal understood, however, that if the apparent "reality" differs from what the verses of the Torah or prophets say, it is "reality" that requires reinterpretation. And indeed, says Rav Chasman, the midrash says that when one of Yaakov's grandsons beheaded Esav, and Esav's head rolled onto Yaakov's bier, Yaakov opened his eyes and smiled. Clearly then Yaakov was not dead. (Ohr Yahel III:81) ************************************ Rav Yehoshua Boaz Baruch zatz'l (16th century) interprets Rav Nachman's answer differently: "Yes, it appears that Yaakov died, but I am only interpreting the verses. I am merely saying that if the prophets wrote verses that could be intepreted in this manner, there must be some hidden meaning which we are meant to learn" [e.g., that the righteous are more alive in death than the wicked are when they are alive.] (Shiltei Gibborim: Avodah Zarah ch.1) ************************************ Rav Aryeh Leib Lipschutz zatz'l ("Aryeh D'vei Ilai") born 5527 (1767) - died 17 Tevet 5606 (1846) Rav Aryeh Leib was a leading posek (halachic authority) and chassidic figure of his time. His teachers included Rav Aryeh Leib Hakohen of Stry, author of Ketzot Hachoshen. In his youth, our subject was attracted to the chassidic movement, and particularly to Rav Yaakov Yitzchak, known as the "Chozeh" ("Seer") of Lublin. However, unlike the Chozeh's other followers who used to spend their time in Lublin together, Rav Aryeh Leib preferred to be alone and to devote his time to Torah study. It was Rav Aryeh Leib that the Chozeh sent to the noted mitnaged (opponent of chassidut), Rav Azriel, to show him that chassidim too were proficient in Torah. Rav Aryeh Leib's father-in-law was Rav Moshe Teitelbaum, a prominent rabbi and a mitnaged. However, under Rav Aryeh Leib's influence, Rav Moshe became a chassid, and eventually, a chassidic rebbe. His Yismach Moshe is a popular Torah commentary. Rav Moshe's descendants are the chassidic rebbes of the Teitelbaum family, including the Satmar Rebbe. Rav Aryeh Leib himself was not interested in leading chassidim, preferring instead to serve Hashem in a low-key manner. He once said, "At first I thought I could perfect the world. Then I thought I could at least perfect my province. Then I concluded I should just perfect my neighborhood. Finally I realized I would be lucky to perfect myself." Those chassidim who did cleave to him had to meet very strict standards of behavior and character. He stressed that serving Hashem was a full time occupation, and that even one's food and drink and other pleasures had to be dedicated leshem shamayim - for the sake of Heaven. In 1837, Rav Aryeh Leib wanted to settle in Eretz Yisrael, but his contemporaries dissuaded him. In particular, his father-in-law (like Rav Moshe's descendants after him) argued that the Arab riots of 1836 were a sign that Hashem did not want Jews to resettle the Land until mashiach's arrival. Rav Aryeh Leib served as rabbi of several towns, lastly in Vizhnitza (not the same as Vizhnitz). He also wrote two halachic works: Aryeh D'vei Ilai and Ari She'bachaburah. Rav Aryeh Leib's son-in-law was Rav Yechezkel Halberstam of Shinivah. A devar Torah from Rav Yechezkel appears inside this issue. ************************************ Donations to Hamaayan are tax-deductible.