Today's Learning: Erachin 9:3-4 Sponsored by O.C. 527:12-14 the Rutstein family Kereitot 2 in memory of mother and grandmother Pesha Batya bat Zemach (Bessie Rutstein) Hamaayan / The Torah Spring Edited by Shlomo Katz Emor Vol. XI, No. 31 (514) 10 Iyar 5757, May 17, 1997 We read in this parashah that the sacrifices brought in the Temple are "G-d's bread." Rav Eliyahu Meir Bloch z"l teaches that there is a fundamental concept hidden in this phrase. We cannot fully understand the idea of sacrificing animals to G-d. We can understand, however, that man's task in this world is to elevate the world to G-d, including even the lowliest forces which are in it. And, we are taught (even if we do not understand) that when man brings an animal sacrifice, he elevates his own animal soul to G-d. G-dliness flows to us only when we bring the world closer to G-d. When we make it possible for G-dliness to flow to us, we may be said to be "feeding" G-d (so-to-speak). Hence, the sacrifices are called "G-d's bread." Also, this is why Chazal said that the world exists for the sacrifices which we bring. Today, when there are no sacrifices, we can draw down G-dliness by using even our lowliest aspects in the service of G-d. If a person can devote his entire being to the service of G-d, then he raises the whole world with him, and this is the "bread of G-d." (Peninei Da'at) ****************** The midrash Tanna D'vei Eliyahu Zuta (chapter 17) states: "Rabbi Chananiah ben Akashyah says, 'Hashem wanted to reward the Jewish people, therefore He gave them many mitzvot, as it is written (in our parashah, Vayikra 22:31), "You shall observe My commandments and perform them, I am Hashem".'" Rambam writes (in his commentary to Tractate Makkot, where the teaching of Rabbi Chananiah ben Akashyah appears in its better known variant reading): It is part of the foundation of Torah beliefs that if a person performs one of the 613 mitzvot with no ulterior motive whatsoever, only for the love of G-d's Name, that person merits the World-to-Come. This is why Hashem gave us numerous commandments, Rabbi Chananiah ben Akashyah explains, for between all of them, a person is bound to perform one properly and earn a place in Olam Haba. ****************** "Hashem's festivals that you are to designate as holy convocations -- these are My appointed festivals." (23:1) Rav Yeshayah Horowitz (the "Shelah Hakadosh") z"l writes: If you sanctify the festivals by rejoicing for the sake of G-d and by eating as Yitzchak did [before blessing Yaakov] with the intention of awakening your spiritual senses, then they are "holy convocations," and G-d says, "These are My appointed festivals." On the other hand, if your intention on the festivals is to fill your bellies, then G-d says (Yeshayahu 1:14), "My soul hates your festivals." [In contrast to Shabbat, when work is prohibited because G-d "rested" on the Seventh Day], work is forbidden on the festivals so that man will be free of his usual preoccupations and will concentrate on cleaving to Hashem. (Shenei Luchot Haberit: Torah Shebichtav) ****************** Parashat Emor in Halachah * This parashah contains 63 of the Torah's 613 mitzvot. (Sefer Hachinuch) * "So that your generations will know that I caused Bnei Yisrael to dwell in sukkot/booths when I took them from the land of Egypt." (23:43) The Tur (Orach Chaim 625) writes, after quoting the above verse: "The Torah tied this mitzvah to the Exodus, as it did many other mitzvot, because the Exodus was something which we saw with our own eyes and heard with our own ears, and no one can contradict that it happened. The Exodus is proof of the existence of G-d, and that He created everything, and that He has the strength, the dominion, and the power over the upper and lower realms to do as He pleases, just as He did when he extracted us from the land of Egypt. The sukkot to which the verse refers are the Clouds of Glory with which He surrounded the Jews so that the heat and sun would not strike them." Rav Yoel Sirkes (the "Bach") z"l comments on this: "The Tur is a halachic work, and it is not his custom to expound on the meaning of any verse, as he does here. It appears to me, therefore, that the Tur holds that since the verse says, 'So that your generations will know . . . ,' a person does not fulfill his obligation if he doesn't know the intentions behind this mitzvah, specifically, that we remember the Exodus." Rav David Halevi (the "Taz") z"l makes another observation regarding the Tur's words: There is a dispute in the Talmud, the Taz writes, whether our sukkot commemorate the actual huts in which our ancestors lived in the desert (Rabbi Akiva's view) or the Clouds of Glory (Rabbi Eliezer's view). According to Rabbi Eliezer, we commemorate the specific kindness from Hashem that He sheltered us in the desert. However, Rabbi Akiva's view requires explanation. In his view, what kindness are we commemorating? According to Rabbi Akiva, our Sukkot are merely another way of commemorating the Exodus itself. Not so, according to Rabbi Eliezer. And, since the Tur expressly adopts Rabbi Eliezer's view, he had to explain at length why the Torah mentioned the Exodus in connection with Sukkot. According to Rabbi Akiva, it is obvious why. ****************** From the Humor of Our Sages . . . A certain Jew who considered himself to be a great Torah scholar visited Rav Baruch of Mezhibozh. The latter, who was known for his hospitality, did not make the guest feel very welcome. After the guest left, Rav Baruch explained as follows: "As you know, Shabbat is very hospitable. When Rosh Chodesh falls on Shabbat, Shabbat gives up her haftarah. When Chol Ha'moed comes, Shabbat gives up the entire Torah reading. For Yom Kippur, Shabbat even gives up her meals. "Only to one holiday is Shabbat not so hospitable: Rosh Hashanah. Shabbat will not allow the shofar to be blown on her day. Why? No one likes a guest who toots his own horn." ****************** Rav Avraham Yagel dei Galiccho z"l born approximately 5300 (1540) - died after 5366 (1606) Rav Avraham Yagel ben Chananiah dei Galiccho was born in Monselice, in northern Italy, into a rich family which was involved in the banking business. Although he himself was drawn into their business, he despised it, and he devoted himself in large part to his studies, both Torah and secular. As a result of an inheritance squabble, he was thrown into prison. There he wrote Gei Chizayon, in which he uses the literary device of conversations between himself and his deceased father to reveal his thoughts. In the second part of the work, the father takes his son on a tour of Gehinnom and shows him the types of people who inhabit that world. (Prominent among them, according to the author, are bankers.) Rav Avraham also wrote Lekach Tov, part of which was incorporated by Rav Yeshayah Horowitz into his Shnei Luchot Haberit (the "Shelah"). This work explains the fundamentals of Judaism in the form of a conversation between a teacher and student. In 1606, Rav Avraham published Eishet Chayil on marriage. (Hence it is known that he was alive in that year.) His magnum opus, Bet Ya'ar Halevanon, was never published. That work was an encyclopedic treatise of religion and philosophy. ****************** Donations to Hamaayan are tax-deductible