Hamaayan / The Torah Spring Edited by Shlomo Katz Devarim Rebuke Volume 23, No. 38 4 Av 5769 July 25, 2009 Today's Learning: Ohalot 9:11-12 O.C. 321:16-18 Daf Yomi (Bavli): Bava Metzia 91 Daf Yomi (Yerushalmi): Shevuot 10 King Shlomo writes in Mishlei (27:5), "Open tochachah / rebuke is better than hidden love." R' Yaakov Sakly z"l (Spain; 14th century) explains: The term "tochachah" has both a general and a specific meaning. The latter is "rebuke regarding past actions," in contrast to "mussar" which is exhortation regarding future conduct. More generally, however, the term "tochachah" can include both of the above ideas. Tochachah also can be categorized in different ways. There is tochachah given by Hashem and tochachah given by man. There is verbal tochachah and there is tochachah through actions, i.e., yissurin (loosely translated, "negative consequences"). Of course, writes R' Sakly, verbal tochachah should always precede non-verbal tochachah. However, the one being rebuked must be convinced that the rebuker is capable of imposing negative consequences. This is the meaning of the verse (Devarim 4:36), "From heaven He caused you to hear His voice in order to cause you yissurin . . ." Likewise we read (Shmot 20:17), "So that awe of Him shall be upon your faces, so that you shall not sin." [In other words, Hashem has no desire to actually impose punishments on man, but He does want man to fear Him, since that fear will dissuade man from sinning.] R' Sakly continues: Yissurin need not involve suffering. As the Gemara (Arachin 16b) states: If a person reaches into his pocket to retrieve two coins but he finds only one, that too is yissurin." Even that minor inconvenience atones for sins and causes man to be rewarded in the World-to-Come. How much more so does real suffering benefit man! It is incumbent upon parents to raise their children with mussar and tochachah, for this will benefit the children, R' Sakly writes. Look what happened to Adoniyahu, the rebellious son of David, about whom we read (Melachim I 1:6), "His father had never saddened him by saying, `Why have you done this?'" Likewise, in our parashah, Moshe Rabbeinu gives Bnei Yisrael tochachah for their past sins. (Torat Ha'minchah) ******** "These are the words that Moshe spoke to all Yisrael." (Devarim 1:1) Midrash Rabbah comments: Before Moshe received the Torah, it says about him (Shmot 4:10), "I am not a man of words." Once he received the Torah, his tongue was healed, and he said, "These are the words . . ." R' Moshe Shmuel Glasner z"l (1856-1924; rabbi of Klausenberg / Cluj, Romania) asks: What was unique about Moshe's situation? Don't our Sages teach that all ailments were healed at Sinai? He explains: Why did Moshe originally refuse to lead Bnei Yisrael? Because, being extremely humble, he did not think he would ever be capable of rebuking them if they sinned. "I am not a man of words" meant "I will not be able to speak up." Receiving the Torah solved that dilemma. The halachah states that a student must rebuke even his teacher if the latter sins. How can one respectfully rebuke his teacher? He can say, "Didn't our master teach us that such and such behavior is not appropriate?" In other words, the Torah itself is a tool that one can use to give polite rebuke. Moshe, too, found his voice once the Torah was given. No longer would it be necessary for Moshe, the man, to give rebuke. Instead, the Torah, albeit speaking in Moshe's voice, would give any necessary rebuke. (Shevivei Eish) ******** "[O]n the other side of the Jordan, in the desert, in the Aravah / Wilderness, opposite the Sea of Reeds, between Paran and Tophel, and Lavan, and Chazerot, and Di-zahav." (1:1) R' Chaim ben Attar z"l (1696-1743) observes that the name of each of these places may allude to a character trait that Moshe wanted to teach. For example, "the desert" alludes to the trait of humility, as our Sages have said, "A person should always behave like a desert" [i.e., humbly, in contrast to a majestic mountain or a mighty river]. However, R' ben Attar continues, humility should not be taken to an extreme. For example, a person must not say, "Who am I to give rebuke to others?" Rather, one must be like the Aravah. The root "ayin-resh-vet" means pleasant. One must behave in a way that is pleasing to society. Also, it alludes to "areivut" / "responsibility." One must feel a responsibility for, and to, others. (Ohr Ha'chaim) ******** "But Sichon, the king of Cheshbon, lo avah / was not willing to let us pass through [his land], for Hashem, your G-d, had hardened his spirit and made his heart stubborn, in order to give him into your hand . . ." (2:30) R' Menachem Mendel Schneerson z"l (1789-1866; the third Lubavitcher Rebbe, known as the "Tzemach Tzedek") comments: The root "avah" (aleph- vet-heh) means to want something without reason. There was no rational reason for Sichon to refuse Bnei Yisrael safe passage through his kingdom. He refused only because such was Hashem's plan in order to give his land to Bnei Yisrael. In matters relating to this world, the Tzemach Tzedek continues, one should never do anything without a rational reason. In contrast, with regard to spiritual matters, one sometimes receives an "awakening" from Above, and he should react to it even without "reason." This, he writes, is the meaning of the verse (Mishlei 1:10), "My son, if sinners seduce you, al toveh / do not want [to follow them]." Do not try to reason with the yetzer hara. Just say no! (Sefer Ha'chakirah p. 294) ******** From the Haftarah . . . "The vision of Yeshayah son of Amotz, which he saw concerning Yehuda and Yerushalayim, in the days of Uzziah, Yotam, Achaz and Chizkiyah, kings of Yehuda." (Yeshayah 1:1) The Gemara (Bava Batra 14b) describes the Book of Yeshayah as consisting entirely of consolation for the destruction of the Bet Hamikdash and the exile. Yet, our haftarah, the first chapter of that book, is full of rebuke and foreboding! Does this not contradict the Gemara? R' Moshe David Valle z"l (1697-1777; Italian kabbalist) explains: The name of the prophet Yeshayah is related to the word "yeshuah," which connotes redemption. This similarity indicates that the soul of this prophet came from the "side" of chessed. [In other words, his soul was predisposed to chessed.] Accordingly, his prophecies are full of hope. True, Yeshayah opened his book with a seemingly negative prophecy. Even his rebuke, however, had its source in chessed. To what may this be compared? To a mother who punishes her child and then embraces him in a tight hug. When we see that, we understand that the punishment originated from the same love from which the hug later came. (Teshuat Olamim) ******** "An ox knows his owner, and a donkey his master's trough; Yisrael does not know, My people does not perceive." (Yeshayah 1:3) R' Shmuel Laniado z"l (Ba'al Ha'keilim; rabbi of Aleppo, Syria; died 1605) writes in the name of his son, R' Avraham: The prophet Yeshayah is offering the nation the following rebuke: When two people claim ownership of a certain ox, each can call the ox to himself, and we can see to which one it comes. If they fight over a donkey, each can put food in the trough in his barn, and we can see from which the donkey eats. The donkey, it seems, will naturally eat from his master's food rather than eat food that is not his. The Jewish People of his generation, Yeshayah complains, were not even as honest as that donkey. Nor were they as understanding as the ox, who knows to leave his fraudulent master and follow his true master. If an ox behaves thus, then certainly you, Yisrael, who possess wisdom from Above, should distance yourselves from theft and follow your Master. (Kli Paz) ******** This Week in History, Halachah, and Minhag 3 Av 5408 (1648): The kabbalist R' Shimshon of Ostropole z"l Hy"d was massacred together with the Jewish community of Polonye (Luach Davar B'ito p.1199). R' Shimshon's commentary on the Ten Plagues is printed in numerous haggadot. Shabbat Chazon: The Shabbat before Tisha B'Av is so called after the first word of the haftarah that is read this week (i.e., "Chazon Yeshayahu" / "The vision of Yeshayahu"). It has been noted that "Chazon" is an acronym for a description of this month: "Chatzi Za'am, Ve'chatzi Nechamah" / "Half anger, and half consolation." (Luach Davar B'ito p.1200) There is a widespread custom to "borrow" tunes associated with Tisha B'Av for parts of the davening on this Shabbat, including for Lecha Dodi and the haftarah (Sha'arei Ephraim 9:27). R' Avraham Yeshayahu Karelitz z"l (the Chazon Ish; died 1953) is said to have objected to this custom because it constitutes public mourning on Shabbat (see Moadim U'zmenaim VII 256). 4 Av: On this date, the prophet Nechemiah began to rebuild the walls of Yerushalayim at the beginning of the Second Temple period. (Luach Davar B'ito p.1202) 5 Av: Yahrzeit of R' Yitzchak Luria z"l (the Arizal; 1534-1572). Some have the custom to omit Tachanun on this day. (Luach Davar B'ito p.1206) On this date in 5476 (1716), the Jews of Poznan (Posen), suffered a pogrom. Subsequently, the date was observed as a fast day and the entire book of Tehilim was recited in the afternoon (Luach Davar B'ito p.1207). Posen is located about halfway between Berlin and Warsaw. Today it is remembered as the home of R' Akiva Eiger z"l, who flourished about a century after this event. 8 Av: The spies returned to Bnei Yisrael with their evil report about Eretz Yisrael. Bnei Yisrael cried on the night that followed (the 9th of Av), which, say our Sages, led Hashem to declare: "You cried for no reason on this night! I will make this night a night of tears for generations to come." On this day in 5639 (1879), R' Yehuda Halevi Maragossa z"l passed away. He was the founder of the renewed Jewish community in Yafo (Jaffa) in modern times. (Luach Davar B'ito p.1217) One generation later, the community of Yafo would bring R' Avraham Yitzchak Hakohen Kook z"l from Europe to serve as its rabbi.