Today's Learning Bechorot 1:6-7 O.C. 498:13-15 Erachin 12 Hamaayan/The Torah Spring edited by Shlomo Katz Vayikra-Zachor Vol. XI, No. 24 (507) 13 Adar II 5757, March 22, 1997 The letter "aleph" of the word "Vayikra" is written in the Torah smaller than the surrounding letters. The midrash comments: Come and see how beloved children are before G-d! When the Sanhedrin was exiled, the Shechinah did not go with them. When the families of the kohanim were exiled, the Shechinah did not go with them. However, when the Jewish children were exiled, the Shechinah did go with them. What is the connection between the small "aleph" and Hashem's love for children? Rav Yosef Zvi Salant zþl explains that the letter "aleph" means "study" (see Iyov 33:33). The "aleph" is small as if to say, þHashem loves the Torah study of the small ones. This concept is found elsewhere. For example, when Hashem wanted to give Bnei Yisrael the Torah, He demanded that the Jewish children be pledged as collateral. Also, we find that Hashem's voice spoke to Moshe from between the keruvim/cherubs atop the aron kodesh. Why are they called keruvim? Because that word contains within it the word keraviah/ young one, an allusion to the baby- faced cherubs. (Quoted in Yalkut Lekach Tov) ************************************ Parashat Vayikra In Halachah This parashah contains 16 of the Torah's 613 mitzvot, all but one having to do with the sacrificial service. The one exception is the mitzvah for a person who was a witness to any matter in dispute to testify in court regarding that matter. (Sefer Hachinuch) This week's and next week's parashot focus on the laws of the sacrifices, one of the more neglected areas of Torah study. In recent times, the greatest advocate of their study was the Chafetz Chaim. He writes: Learning the laws of Kodshim/the sacrifices, although they are of no practical consequence today, is very, very lofty, for it is counted as if one had brought a sacrifice. Various verses indicate this, for example (Malachi 1:11): "In every place, it is brought up in smoke and brought near for My Name." Is it possible that sacrifices are brought in every place? Rather, this refers to Torah scholars who study the laws of the sacrifices, and G-d considers it as if they have brought sacrifices. Indeed, the study of Kodshim should be greater than all other Torah disciplines, for many tractates of the Talmud are built entirely on one phrase or one paragraph in the Torah, whereas Kodshim covers most of the Book of Vayikra and parts of Shmot, Bemidbar, and Devarim Many will say that Kodshim should not be learned because its laws cannot be practiced. If this is the reason, why do yeshivot focus on tractates such as Yevamot, whose laws also are not practiced today? And even if this were a valid argument, how can a person go through all his days missing a large part of the Torah? When G-d reveals His secrets in the Next World, such a person will be lacking the foundation to understand a large portion of them! Moreover, we pray daily for the speedy redemption and the rebuilding of the Bet Hamikdash. What will happen if the Bet Hamikdash is built suddenly? Who will know the laws which apply? (Likutei Halachot: Introduction) ************************************ "And He called to Moshe . . ." (1:1) The midrash states: Moshe had ten names, but Hashem called him only by the name which Pharaoh's daughter gave him, i.e., "Moshe." Rav Pinchas Menachem Alter (the late Gerrer Rebbe) z"l explains: A personþs name indicates his mission in this world, his essence, and what is expected of him. Moshe's task was to draw people close to G-d, and this what he did. The gemara (Chullin 139b) asks: Where in the Torah do we find an allusion to Moshe? In the verse (Bereishit 6:3), "beshagam/Surely he is but flesh." (The gematria of beshagam is equal to the gematria of Moshe.) Why does the Torah search for an allusion to Moshe's name? Moshe's name is mentioned hundreds of times in the Torah! The Maharsha answers that the gemara is trying to understand the meaning of Moshe's name. Specifically, based on the meaning ascribed by the Torah (Shmot 2:10) to Moshe's name - "I pulled him from the water" - his name should have taken a passive form such as "Mashui" or "Nimsheh." Why then did Hashem cause that he be given a name in the active form, "Moshe"/"One who pulls"? Because Moshe's task in life was to pull others to the service of G-d. Accordingly, continues Rav Alter, we can understand why Moshe's name is alluded to in connection with the flood in the time of Noach. One such as Moshe could draw near even someone who was drowning in the deepest depths of impurity. (Pnei Menachem) ************************************ From the humor of our sages . . . We read in Tehilim regarding the days of mashiach: "Then all the trees will rejoice." Why do the trees care if mashiach comes? Rav Shepps shlita (maggid shiur/instructor in Yeshiva Torah Vodaþath in Brooklyn) explained: Today, more and more sefarim/Torah works are being published, and we can no longer tell which represent the true interpretation of Torah and which do not. However, when mashiach comes, the Truth will become widely known, and there will be much less publishing taking place. With the decrease in publishing, the demand for paper will decrease as well, thus leading to widespread rejoicing among the world's trees. (Heard from Rabbi Victor Weill) ************************************ We found this biography "hanging" around, and thought you might like to see it again. Even Esther got to see Haman twice. Haman, may his name be blotted out died 16 Nissan 3405 (355 B.C.E.) Haman was born somewhere in the Middle East -- some say in India. He was the son of Hamedata the Agigite, son of Sarach, son of Buza, son of Aflatus, son of Deyosef, son of Deyosim, son of Prom, son of Madei, son of Bulakan, son of Intimros, son of Haridom, son of Shegar, son of Negar, son of Parmashta, son of Vyzata, son of Agag, son of Sumkei, son of Amalek, son of the concubine of Elifaz, the eldest son of Esav. (This is not a joke; this genealogy is found in the midrash called Targum Sheni.) Chazal say that Agag "merited" to be the ancestor of Haman because he prayed sincerely that his evil lineage should not be wiped out. Haman and Mordechai knew each other long before the Purim story. When the Jews began rebuilding the Temple (18 years before the second Temple was successfully built), the gentiles challenged the Jews right to do so. Haman and Mordechai were chosen to travel to Persia to litigate before the king. They were sent off with equal rations, but while Mordechai ate conservatively, Haman quickly finished his food. Faced with death from starvation, Haman sold himself as a slave to Mordechai, writing the contract on the bottom of Mordechai's shoe. (Aggadat Esther) Haman used to wear an idol on a necklace. This is one of the reasons that Mordechai would not bow to him. The midrash says that Haman was so desperate for Mordechai's attention that he used to stand in the street next to Mordechai and pretend to be engaged in animated conversation. Mordechai, however, ignored him. The rest, as they say, is history. ************************************ Donations to Hamaayan are tax-deductible