Today's Learning Bava Kamma 2:3-4 Sponsored by O.C. 286:5-288:1 the Marwick family Avodah Zarah 53 in memory of Samuel Sklaroff A"H Yerushalmi-- Nedarim 18 Hamaayan/The Torah Spring edited by Shlomo Katz Vayetze Vol. X, No. 7 (444), 9 Kislev 5756, December 2, 1995 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 3. This chapter describes David's flight from his son, Avshalom, but its words could well have been said by Yaakov as he contemplated his enemies, Esav and Lavan: "Hashem, how many are my tormentors; the great rise up against me. . . But You, Hashem, are a shield for me--for my soul, and to raise up my pride. With my voice I call out to Hashem, and He answers me from His holy mountain." Indeed, some commentators identify the "holy mountain" as the Temple Mount, the same mountain on which Yaakov sleeps and dreams in this week's parashah. We might also note that the speaker calls out with his "voice"--reminiscent of the fact that Yaakov fights with his voice and Esav with his hands (see Bereishit 27:22). Chazal ask why David began this psalm, "A song of David." Surely it should have been "A lamentation of David," since it describes his flight from his son. The Zohar (I:152b) answers that David was inspired to joy when he compared his own flight with Yaakov's. Whereas Yaakov fled from home alone, David was accompanied by many of his nobles. Looking at the bright side of his predicament, David said, "A song of David." ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "A song of David, when he fled from Avshalom. . ." (3:1) "A song of David" and not "A lamentation of David"? the commentaries ask. Rav Yehonatan Eyebschutz zatz'l explains (in his work Ye'arot Devash) as follows: There are two kinds of suffering that a person can experience. Some suffering is ordinary and natural; it happens simply because Hashem is "hiding" from man. Other suffering is supernatural and out of the ordinary. Only when man experiences this type of suffering can he be sure that it is designed specifically for him, and for the sole purpose of atoning for his sins. This type of suffering actually indicates that Hashem is paying attention to man. When a son chases his father and wants to kill him, as Avshalom did to David, that certainly is out of the ordinary. Thus, this suffering made David happy. Rav Mendel Hager (the "Vishuver Rebbe") zatz'l adds that this is the meaning of verse 3: "Many say of my soul there is no redemption by G-d." Our enemies claim that our present exile is because G-d has turned away from us, and not because Hashem is expatiating our sins. However, we are promised that the Shechinah (G-d's presence) will never leave the Kotel Ha'maaravi (Western Wall), meaning that Hashem always is "present" here on earth to watch over us. This, in turn, means that Hashem is punishing us in order to bring us atonement. (She'erit Menachem) ************************************ "Hashem, how many are my tormentors . . . I lay down and slept." (3:2 and 6) Chazal say that whoever enjoys Shabbat will share in the blessing to Yaakov. Why, asks Rav Yaakov Kaminetsky zatz'l, is it specifically the blessing to Yaakov and not to Avraham and Yitzchak? He explains that a person who eats three meals on Shabbat and thoroughly honors and enjoys the day demonstrates that he has faith in Hashem that He will take care of tomorrow. A person of lesser faith would conserve his food to ensure that there will be leftovers. Unlike Avraham and Yitzchak who were blessed by Hashem when they already were in comfortable surroundings, Yaakov was blessed (several times in this week's parashah) when he was on the run, first from Esav and then from Lavan. Thus, a person who uses up everything in honor of Shabbat deserves the blessing that was given to the tzaddik who had nothing. The greatest level of bitachon (trust), says Rav Kaminetsky, is to trust in Hashem despite having nothing. King David exemplified a similar trait; despite being surrounded by his tormentors, he trusted in Hashem enough to lay down on his bed and get a good night's sleep. (Emet L'Yaakov: Parashat Beshalach) ************************************ "He became frightened and said, 'How awesome is this place. . .'" (28:17) Rashi writes that when Yaakov reached Charan he said, "Is it possible that I passed the place where my father and grandfather prayed, and I did not pray there?" He then returned to Bet El and prayed there and slept there. Rav Eliyahu Meir Bloch zatz'l observes that Yaakov was particularly distressed because he had passed Bet El and had not taken advantage of being there, more so than he would have been had he never been in Bet El. This teaches, says Rav Bloch, that a person is particularly responsible for getting the greatest spiritual advantage out of his present circumstances; the failure to take advantage of one's favorable situation damages the soul. We see this in the case of Moshe. When he said (Shmot 33:14), "Show me Your glory," Hashem responded (according to Chazal), "When I wanted, you did not want. Now that you want, I do not want." When Hashem first appointed Moshe to lead Bnei Yisrael, Moshe resisted. By not accepting the spiritual gifts which Hashem offered, he damaged his soul. Therefore, when he wanted to "see" Hashem's glory, he was unable to fathom it. (Peninei Da'at) ************************************ "If He will give me bread to eat and clothes to wear." (28:20) When the first winter arrived after Rav Pinchus David Horowitz zatz'l (the "Bostoner Rebbe"--see page 4) had settled in Boston, he had only the clothes on his back to keep him warm, and no coat. There was an old Jew (Mr. Rosenblatt) in Boston who had been a chassid in Europe of Rav Pinchus David's great-grandfather, Rav Moshe of Lelov. One night, Rav Moshe appeared in a dream to Mr. Rosenblatt and rebuked him, "My descendant is cold and you are sleeping?!" After this dream repeated itself, Mr. Rosenblatt sought out the recently arrived immigrant from Yerushalayim. "Who are you?" he asked. "A Jew from Eretz Yisrael," Rav Pinchus David responded humbly. Only after he was pressed did he admit that he was a great-grandson of Rav Moshe of Lelov. Mr. Rosenblatt bought the Rebbe a warm winter coat, which he wore until its disintegrated. But he never threw it way; "If my ancestor came all the way from heaven to bring me this coat, I cannot throw it away," he explained. (Shoshelet Boston) ************************************ Rav Pinchus David Halevi Horowitz zatz'l (The First "Bostoner Rebbe") Part II Rav Pinchus David arrived in New York in June, 1915. While still living in the Brownsville section of Brooklyn, Rav Pinchus David designed what may have been one of the earliest Shabbat-clocks. Before long, he was recognized for the tzaddik and scholar that he was, and he was offered several rabbinical posts. He chose Boston, in gratitude to a Bostonian Jew who had helped him settle his immigration status. In Boston, Rav Pinchus David found a motley group of chassidim of various geographic backgrounds and different "styles" of serving Hashem. However, Rav Pinchus David had no trouble catering to the needs of all of them. Eventually, he adopted the title "Bostoner Rebbe." Explaining why he did not choose the more distinguished title of one of his ancestors, Rav Pinchus David said that this way, if he failed in his mission, people would say, "Well, what can you expect of an American rebbe!" As in many American cities, Boston in the 1920's had large congregations made up of elderly people, but very little religious participation by the youth. To remedy this situation, Rav Pinchus David founded a talmud Torah in Boston. He later realized that a few hours of Torah study in the afternoon would not overcome the public school influence, and he therefore proposed a day school with a joint religious-secular program. However, this proposal was rejected by his rabbinic colleagues, who felt that there was no place in a talmud Torah for secular studies. Rav Pinchus David never stopped acting and dressing like a Yerushalmi Jew. He introduced to the United States several customs which we take for granted, most notably shemurah matzah. He also introduced the idea of chalav Yisrael. Rav Pinchus David frequently spoke out on family purity, telling people who found its laws irrational that ritual purity, just like the invisible force of electricity, is no less powerful because one doesn't understand it. The Rebbe's work on behalf of kashrut even brought him death threats from the Mafia. Rav Pinchus David never stopped longing for Eretz Yisrael, and he made aliyah three times. Each time, however, the Hand of G-d brought him back to Boston. Eventually, he moved to Williamsburg (Brooklyn), becoming one of the earliest chassidic rebbes to settle there. (From the new book "Shoshelet Boston") Please see page 3 for a story about Rav Pinchus David ************************************ Donations to Hamaayan are tax-deductible.