Today's Learning Bava Kamma 3:11-4:1 Sponsored by O.C. 291:6-292:2 Nancy Finkelstein Avodah Zarah 60 in honor of David's 50th birthday Yerushalmi-- Nedarim 25 Hamaayan/The Torah Spring edited by Shlomo Katz Vayishlach Vol. X, No. 8 (445), 16 Kislev 5756, December 9, 1995 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 140. Like Psalm 3 last week, this chapter, which deals with David's flight from his enemies, is borrowed to describe Yaakov's flight from those who pursued him, particularly Esav. This may be seen in verses such as "Release me, Hashem, from the wicked man, from the man of violence preserve me" (verse 1). Rashi explicitly interprets verse 12, "Let a man of the tongue not be established on earth," as a reference to Esav, who deceived Yitzchak with his smooth-talk (see Bereishit 25:28). Verse 9 states: "Grant not, Hashem, the desires of the wicked, let their conspiracies not be carried out." According to the gemara (Megillah 6a-b), as interpreted by the Vilna Gaon zatz'l (1720-1797), this is a reference to the plots of Esav's descendant, Germany, which is capable of destroying the world. Many commentators interpret this entire chapter as David's prayer that he be saved from Doeg the Edomite. Doeg, King Shaul's chief advisor, was a convert, and was a descendant of Esav. Like his ancestor, one of Doeg's chief weapons was his tongue. His senseless slander of David to Shaul caused many deaths among the Jewish people. ************************************ The verses and commentaries on this page relate to the chapter of Tehilim associated with our parashah (see page 1). "Release me, Hashem, from the wicked man, from the man of 'chamas' preserve me." (140:2) Rav Chaim Eliezer Shapira (the "Munkatcher Rebbe") zatz'l writes: The word for wicked in this verse is ("resh-ayin"). There are two letters in the verse "Shma Yisrael. . ." which are written larger than the other letters: "dalet" and "ayin," spelling "þþ"-"witness" to G-d's greatness. The difference between a "dalet" and a "resh" is a hair's breadth, i.e., the little cantilever on the upper right of the "dalet." What transforms a person from being a witness to G-d's unity to being wicked? It is "chamas"--petty theft. Specifically, it is theft from Hashem Himself, as occurs when a person is so enraptured with material gain that he forgets to await the Redemption. (Sha'ar Yissachar) ************************************ "None but the righteous will thank Your Name; the upright will dwell in Your presence." (140:14) The gemara (Berachot 32b) states: Pious men of old used to prepare for one hour before praying and would sit for an hour after prayer. Their source for the first of these hours was the verse (84:5), "Praiseworthy are those who dwell in Your house, they will yet praise You" (as translated by Maharsha). The source for the second hour was our verse. The gemara continues: If they spend nine hours in prayer (i.e., 1 hour of prayer plus two hours of preparation x 3 prayers per day), how is their Torah retained and how does their work get done? The answer is that because they are pious, their Torah is retained and their work does get done. (Maharsha explains: Torah is retained only if one reviews his studies, but these pious men receive a special gift. Similarly, the small amount of work for which they have time is blessed with success.) ************************************ This week's haftarah is the entire book of Ovadiah, a convert who was a descendant of Esav. Four weeks ago (Parashat Vayera) we read about Ovadiah's destitute widow. Through the prophet Elisha, a miracle was performed for her that her one pitcherful of oil expanded to fill all of the vessels which she could borrow from her neighbors. Rav Yechezkel Sarna zatz'l (see page 4) notes that this is precisely the same miracle which occurred centuries later in the bet hamikdash and which we commemorate in the upcoming holiday of Chanukah. Indeed, the miracle which occurred for Ovadiah's widow was greater in that it happened for one woman, rather than in the merit of the community. This teaches us how Hashem values the individual and his physical needs. This is the same idea which Yaakov had expressed to Yitzchak when Yaakov came to receive Yitzchak's blessing. Thinking that his visitor was Esav, Yitzchak said (27:20), "How is it that you returned so quickly?" Yaakov responded (as elaborated upon in the midrash Yalkut Shimoni), "If G-d made available a ram to be sacrificed in your place, how much more certainly does He make available an animal for you to eat!" If Hashem made a ram available to preserve the continuity of the Jewish people, certainly he will make one available to satisfy your (i.e., Yitzchak's) hunger. (Daliot Yechezkel II p.294) ************************************ "Let my master go ahead of his servant; I will make my way at my slow pace. . ." (33:14) The midrash says: Esav asked Yaakov, "Are you not afraid of the powerful and frightful individuals that you will meet along your way?" Yaakov answered, "I will go along gently and softly." Rav Henach Lebowitz shlita (son of Rav David Lebowitz--see page 4) says that this midrash teaches us the Jewish way in exile, where the gentiles have the upper hand. We do not challenge our enemies; we go about our business quietly and in an unobtrusive way, and then we need not be afraid. (Chiddushei Halev) ************************************ Rav Moshe Mordechai Epstein zatz'l born 5627 (1867) - died 10 Kislev 5694 (1933) Rav Moshe Mordechai Epstein was the lesser known half of the pair that led one of the most successful yeshivot in the last 200 years-- the Slabodka Yeshiva. Alongside Rav Natan Zvi Finkel (the "Alter" of Slabodka) zatz'l, who directed the ethical development of the students, Rav Epstein directed the learning program. Among the students of this yeshiva were Rav Reuven Grozovsky, Rav Aharon Kotler, Rav Yaakov Kaminetsky, Rav Yaakov Yitzchak Ruderman, Rav Yitzchak Hutner, Rav Yechezkel Sarna (Rav Epstein's son-in-law and successor), and Rav David Lebowitz zatz'l. In one of the nine volumes of his work Levush Mordechai, Rav Epstein explains his view of learning as follows: The essence of knowing the Torah is not to acquire far-ranging knowledge, but rather to understand what one has learned. The way one attains this is by discussing and debating with friends, but only if the intention is to learn and not to show-off. Of course, one cannot discuss Torah with others if one has not acquired knowledge also. Rav Epstein wanted his students in Slabodka to develop individual styles of learning; therefore, his own lectures rarely lasted more than « hour at a time. (Those familiar with the very different styles of, for example, Rav Ruderman's Ner Israel Yeshiva and Rav Lebowitz's Chafetz Chaim Yeshiva will appreciate the success of Rav Epstein's plan.) Rav Epstein was born in the town of Baksht and studied in the Volozhin Yeshiva. Aside from excelling in his studies there, Rav Epstein also was active in promoting resettlement of Eretz Yisrael. In 1923, Rav Epstein and the Alter moved to Eretz Yisrael with hundreds of their students. They settled in Chevron, where they remained until the Arab massacre of 1929. Among the 59 Jews murdered were 24 Slabodka students. Rav Epstein reestablished the yeshiva in Yerushalayim--the Alter had died in 1926--and it remains there to this day under the name "Yeshivat Chevron." Rav Epstein also visited America on a fundraising trip, together with Rav Avraham Kahana-Shapiro of Kovno and Rav Avraham Yitzchak Kook zatz'l. Rav Epstein's final days are described in his son-in- law's Daliot Yechezkel, with emphasis on Rav Epstein's repeated requests for forgiveness from those he was troubling to care for him. ************************************ Donations to Hamaayan are tax-deductible.