Hamaayan / The Torah Spring Edited by Shlomo Katz Shemini Volume 23, No. 25 24 Nissan 5769 April 18, 2009 Sponsored by the Gedalowitz family on the yahrzeits of Rabbi Shmuel Yoel Gedalowitz a"h and Joel Pincus a"h Today's Learning: Keilim 16:4-5 O.C. 303:6-8 Daf Yomi (Bavli): Bava Kamma 111 Daf Yomi (Yerushalmi): Bava Kamma 27 King Shlomo writes in Mishlei (6:23), "For a mitzvah is a lamp and the Torah is light, and reproving discipline is the way of life." R' Yaakov Sakly z"l (Spain; 14th century) explains: King Shlomo is informing us of the benefits of observing mitzvot and studying Torah, benefits that a person experiences both in Olam Ha'zeh / This World and Olam Haba / The World-to-Come. In Olam H'azeh, mitzvot save a person from troubles, as a lamp saves a person from harm when he walks on a dark road. And, just as a person benefits from daylight more than he benefits from an isolated lamp, so Torah study provides greater protection than does mitzvah observance alone. In particular, our Sages teach that a mitzvah protects a person from harm only at the moment that he performs the mitzvah, whereas Torah study protects a person even when he takes a break from studying. Furthermore, our Sages say that a sin can negate a mitzvah, whereas nothing can erase the reward that is due for Torah study. As for reward in Olam Haba, the greatest pleasure that a person can attain is the closeness to G-d which one experiences in the next world because of the mitzvot he performed and the Torah he studied. Because one's true reward is in Olam Haba, our verse continues, "reproving discipline is the way of life." Most tzaddikim, writes R' Sakly, live lives that lack complete joy and often involve outright suffering. For example, the day of the dedication of the Mishkan should have been a day of unimaginable happiness for Elisheva the daughter of Aminadav. On that day, she saw her husband Aharon installed as Kohen Gadol. Her brother Nachshon was chosen to bring the first offerings to the Mishkan, and her brother-in-law Moshe was king. Finally, her sons were anointed as kohanim. But her joy was shattered when two of her sons, Nadav and Avihu, died tragically, as described in our parashah. Why is life this way? Because only the wicked are allowed to enjoy Olam Ha'zeh undisturbed. True joy for the righteous can only be in Olam Haba. (Torat Ha'minchah) ******** "Va'yhi / It came to pass on the eighth day that Moshe summoned Aharon and his sons, and the elders of Yisrael." (9:1) R' Shlomo Kluger z"l (1784-1869; rabbi of Brody, Galicia) writes: The Gemara (Megillah 10b) states that the word, "Va'yhi," always introduces trouble. This may explain why Moshe had to summon Aharon and his sons and the elders. Surely, on every other day, these righteous people came to Moshe eagerly awaiting the opportunity to learn Torah from him. However, we read in Mishlei (14:10), "The heart knows its own bitterness." Furthermore, the Gemara (Megillah 3a) states that one's mazal [loosely translated, his subconscious] can sense things of which man is unaware. [Ed. note: The Gemara there states regarding the vision of Daniel referred to below in the "This Week" section of this issue that, although only Daniel saw the vision, his companions had an uneasy feeling at that moment because their mazal sensed something.] Perhaps, writes R' Kluger, Aharon and his sons and the elders did not come to Moshe on this day as they always did because they had an uneasy feeling arising from the fact that Aharon's two oldest sons would die later that day. If this is correct, it also would explain why Moshe had to tell Aharon (verse 7), "Come near to the Altar and perform the service." Perhaps Aharon was reluctant because of this uneasy feeling. (Imrei Shefer) [Ed. note: R' Kluger wrote in one of his works: "I request and plead of anyone who learns from one of my books to remember the soul of my granddaughter Sosha Mindel bat Chaim Yehuda z"l on her yahrzeit, 24 Nissan," i.e., today. He added, "This would be a true kindness for the deceased and for me, and may such a person's reward be doubled by Heaven."] ******** "Moshe said to Aharon and to his sons Elazar and Itamar, `. . . your brethren the entire House of Yisrael shall bewail the conflagration that Hashem ignited'." (10:6) R' Yitzchak ben R' Moshe Nunes Belmonte z"l (Izmir, Turkey; 18th century) asks: Was it necessary for Hashem to command Bnei Yisrael, a people known for their compassion, to mourn over the sudden deaths of two righteous men, Nadav and Avihu, the sons of Aharon? He explains: The Gemara (Moed Kattan 8a) prohibits holding eulogies within 30 days before one of the three pilgrimage festivals - Pesach, Shavuot and Sukkot. When did Nadav and Avihu die? On the first of Nissan, only two weeks before Pesach. One might therefore have thought that Nadav and Avihu should not be eulogized. However, Tosafot write that only hiring a professional eulogist is prohibited. In contrast, the mourner himself may deliver a eulogy during this period. This is why Hashem said, in effect, "Today, all of Bnei Yisrael are as mourners." (Derach Ha'shaar: Drush 13) ******** Pirkei Avot "Moshe received the Torah from Sinai . . ." (1:1) Why does the tractate dealing with ethics open with this statement? R' Avraham Yitzchak Hakohen Kook z"l (1865-1935; Ashkenazic Chief Rabbi of Eretz Yisrael) answers that the mishnah wishes to inform us what type of ethics it will be teaching. He explains: There are two types of ethics: "Mussar Eloki" / Divine ethics and "Mussar Enoshi" / human ethics. They are different and have different goals. In particular, Mussar Eloki is meant to elevate a person and purify him, whereas Mussar Enoshi is simply a tool that allows functioning societies to exist. R' Kook adds: Because Mussar Enoshi is utilitarian, a means to an end, it is possible that someone can be harmed by it [i.e., that his needs or feelings can be sacrificed for the perceived greater good]. This is not the case with Mussar Eloki, which, by definition, is pure. (Quoted in Sichat Avot) ******** "Distance yourself from a bad neighbor; do not associate with a wicked person; and do not despair of retribution." (1:7) R' Moshe Shlomo Zalman Zaturensky z"l (Russia; late 19th century) writes: The Gemara (Berachot 8a) states, "Whoever has a shul in his city and he does not enter there to pray is called a `bad neighbor'." It is to this definition that our mishnah refers when it says, "Distance yourself [from being] a bad neighbor." Nevertheless, the mishnah continues, "Do not associate with a wicked person." Even in shul, there are some people with whom you should not associate. Alternatively, the mishnah could be saying the following: Prayer can cause a person's desires to be fulfilled even if he is not deserving. Thus, one might reason that as long as he prays in shul, it does not matter who his friends are because his prayers will be answered. Therefore the mishnah says, "Do not be a bad neighbor," i.e., pray in shul, but even so, "Do not associate with a wicked person." (Va'ydaber Moshe) ******** "He [Hillel] used to say, `If I am not for myself, who will be for me? And if I am only for myself, what am I? And, if not now, when?'" (1:14) R' Eliyahu Shick z"l (Lithuania; 1809-1874) writes that these three statements parallel the three pillars on which the world stands: If I am not for myself, if I do not ensure that I learn Torah, who will be for me? And if I am only for myself, if I do not perform acts of kindness, what am I? Finally, if not now, if I do not bring an offering in the Temple while I have a chance [said Hillel who lived in the last generation before the destruction of the Bet Hamikdash], then when?" (Derech Avot) ******** This Week in History, Halachah, and Minhag Isru Chag is the name given to the day after Pesach, Shavuot and Simchat Torah. Some have the custom to wear Yom Tov clothing on this day and to eat extra in honor of the day. R' Chaim Elazar Shapira z"l (the Munkatcher Rebbe; died 1937) had the custom not to wash his kittel between wearing it at the Seder and wearing it on Yom Kippur because the Zohar states that the mitzvot of matzah and the Four Cups protect us on the Day of Judgment. (Darchei Chaim Ve'shalom section 623) The Shabbat after Pesach is called by chassidim, "Shabbos Schlissel" / the Shabbat of the key." Many have a custom to imprint the shape of a key in the challah for this Shabbat. One reason for this custom is that this is the time of year when Bnei Yisrael stopped eating mahn and began to support themselves. Thus, we pray that the gates of sustenance will be unlocked. Also, on each of the 49 days of the Omer, we pass through one of the "gates" of understanding, culminating in attaining the highest level of understanding on Shavuot. The key is to "unlock" the "gates" of understanding. (Ohev Yisrael: Likkutim) Many communities have the custom to recite Av Harachamim on this Shabbat even though that prayer is usually omitted during the month of Nissan and on Shabbat Mevarchim (and this Shabbat has both of those attributes). One reason is that the period of the Omer is one of mourning. Also, Av Harachamim was originally written to commemorate pogroms that occurred at this time of year (Levush, O.C. 284; Eliyahu Zuta). In fact, some communities do not recite Av Harachamim all year round, but only between Pesach and Shavuot. (Luach Davar B'ito p.906) Shabbat Parashat Shemini 5747 (1987): The first issue of Hamaayan / The Torah Spring was published. Thank you to all of our readers and supporters! 24 Nissan 3412 (349 B.C.E.): On this day, Daniel saw the vision described in Daniel chapter 10. From Daniel's description of his experiences and actions at this time, we learn a halachah that eating meat and drinking wine are permitted despite our obligation to mourn for the destruction of the Temple. (Commentary of R' Saadiah Gaon to verse 10:3)