Hamaayan / The Torah Spring Edited by Shlomo Katz Nasso "Shalom" Volume 24, No. 30 9 Sivan 5770 May 22, 2010 Today's Learning: Nach: Tehilim 67-68 Zavim 5:3-4 O.C. 475:5-7 Daf Yomi (Bavli): Sanhedrin 92 Daf Yomi (Yerushalmi): Demai 18 The Midrash Rabbah on this week's parashah teaches: Shalom / peace is very great, for notwithstanding all the good deeds that Avraham Avinu did [which merited many rewards], his particular reward was shalom, as it is written (Bereishit 15:15), "As for you, you shall come to your ancestors in peace." Similarly you find that Yaakov prayed for shalom, as it is written (Bereishit 28:21), "And I will return in peace to my father's house." Aharon was praised by Hashem for the attribute of shalom, as it is written (Malachi 2:6), "He walked with Me in peace and fairness." Pinchas' reward was shalom, as it is written (Bemidbar 25:12), "Behold! I give him My covenant of peace." The Torah is equated to shalom, as it is written (Mishlei 3:17), "All its pathways are peace." Hashem consoles Yerushalayim with shalom, as it is written (Yeshayah 32:18), "My people will live in a peaceful domain." Hashem punished the nations of Ammon and Moav by withholding shalom from them, as it is written (Devarim 23:7), "You shall not seek their peace or welfare." Finally, Yisrael is blessed every day with shalom, as it is written (in our parashah-6:26), "May Hashem lift His countenance to you and establish peace for you." [Until here from the midrash] R' Yitzchak Ze'ev Yadler z"l (1843-1917; Yerushalayim) writes: The midrash is teaching that even if one resides among evil-doers, about whom it is written (Yeshayah 48:22), "There is no peace for the wicked, said Hashem," still the greatest blessing one can receive is peace. We might have thought that Avraham would be given a blessing that he would defeat his enemies, but he was not. Instead, he was given the blessing of peace. Similarly, when Yaakov was fleeing from Esav, he knew that he would some day have to face-off against his brother. Nevertheless, he did not pray for victory, only for peace. Pinchas risked his life to save the Jewish People from destruction when he exhibited great zealousness and killed Zimri. There is no question that he did a great thing. Nevertheless, he was not blessed that he should always remain zealous. Rather, he was given the blessing of peace. (Tiferet Zion) ******** "He counted them at the word of Hashem, through Moshe, every man over his work and over his burden; and his count [was] as Hashem tzivah / had commanded Moshe." (Bemidbar 4:49) This verse appears to be repetitious. R' Yitzchak Ze'ev Soloveitchik z"l (the Brisker Rav; died 1959) explains: The midrash teaches that the word "tzivah" / "had commanded" implies not a one-time instruction, but a commandment for all time. Yet, the commandment for the Levi'im to carry the Mishkan and its components and implements was not for all time; it ended once Bnei Yisrael were settled in Eretz Yisrael. Thus, our verse must be understood as referring to two different subjects. The first half of the verse states that the Levi'im carried their "work" and "burden" - i.e., the Mishkan - as Hashem had commanded Moshe. In this part of the verse, the word tzivah is not used. The second half of the verse, which does say tzivah, refers to the commandment that Levi'im are eligible to serve in the Mishkan and Bet Hamikdash when they are between the ages of 30 and 50. Thus, the verse is not repetitious. (Chiddushei Maran RY"Z Halevi) ******** "May Hashem illuminate His countenance for you . . ." (6:25) R' Joseph B. Soloveitchik z"l (1903-1993) comments (citing the Arizal): This verse reflects one of the two ways in which we feel Hashem's influence. One, alluded to here, is "hashpa'at panim" / "the influence of the face." The second, alluded to in Shmot (33:23), "You will see My back, but My face may not be seen," is "hashpa'at oref" / "the influence of the nape (or back)." R' Soloveitchik continues: These two concepts may be understood through the following illustrations: A river in summertime flows in its bed, kept within its banks and its path. Water comes to those who have prepared for it by digging canals, building dams, pumping water, etc. In contrast, in the spring, when the snow melts and the river rises, the river flows and overflows, flooding and damaging fields on all sides. The river in summertime is the symbol of hashpa'at panim--a flow that is measured and precise. This is alluded to in the verse (Yishayah 66:12), "Behold, I will incline to you like a river of peace." The wild river of springtime represents hashpa'at oref--an uncontrolled flow. Our Sages say that when we are deserving, rain will flow exactly where and when it is needed. This is hashpa'at panim. When we are not deserving, rain will fall in greater quantity, but with an offsetting loss of quality. For example, the rain will fall where it is not needed and when it is not wanted. Another illustration: A reading lamp gives off a small amount of light, but focuses it where it is needed. This is hashpa'at panim-- quality over quantity. In contrast, an overhead bulb bathes the room in light, not discriminating between the person reading in one corner and the person sleeping in the other corner. That is hashpa'at oref--quantity over quality. The mahn in the desert is a perfect example of hashpa'at panim. It was given in precise measure, and no matter how hard one tried, he could not gather more than one omer's measure per member of his household. But having a hashpa'at panim relationship with G-d comes with a price. Specifically, it calls upon one to distinguish between the sacred and the profane. Thus, for example, the mahn came with the command (Shmot 16:25- 26): "Today [Shabbat] you will not find it in the field. You may gather it for six days, and on the seventh day it is Shabbat, it will not appear." Our Sages say that the verse, "You will see My back, but My face may not be seen," was taught to Moshe Rabbeinu in response to Moshe's question: "Why do the righteous suffer?" R' Soloveitchik explains that the answer to this question lies in the difference between hashpa'at panim and hashpa'at oref. A righteous person receives goodness in a precise, targeted manner-quality over quantity. The wicked, on the other hand, experience unrestrained, overflowing goodness-quantity over quality. (Festival of Freedom p.75) ******** "The one who brought his offering on the first day was Nachshon son of Amminadav, of the tribe of Yehudah." (Bemidbar 7:12) Why did the princes of the tribes bring their sacrifices in the order in which they did (as described at length at the end of our parashah)? R' Eliyahu Hakohen z"l (Izmir, Turkey; died 1729) explains: Yehuda went first, since Yehuda was the king of the tribes [and the ancestor of the Davidic dynasty]. Yissachar went next, for it was a tribe of Torah scholars, and Torah scholars are called "kings" as well. Zevulun was third, to demonstrate the importance of supporting Torah scholars. [Zevulun was a merchant who supported Yissachar.] Reuven was next, for he, alone among the brothers, was not jealous of Yosef. This teaches that one who wants to support Torah scholars must first overcome the trait of jealousy, a trait that prevents one from giving charity with open hands. Next was Shimon, whose name spells the Hebrew words: "Sham Avon" / "There is sin," referring to one who does not overcome his jealousy (contrasting with Reuven). The next tribe was Gad. The Torah uses the word "gad" to refer to the mahn. This teaches that one who wants to support Torah scholars must accept upon himself to provide all of their needs, just as the mahn provided all of Bnei Yisrael's nutrition and could taste like anything. Next came Ephraim and Menashe. The former's name alludes to being fruitful, for a Torah scholar whose needs are taken care of will be fruitful in his learning. The latter refers to forgetfulness, i.e., that such a scholar can forget (i.e., not worry) about material needs. After them was the tribe of Binyamin, whose ancestor and namesake was one of the four people who never sinned. Similarly, a Torah scholar whose needs are provided for will never sin. Such a scholar's judgments ("din") will be accepted, and therefore Dan came next. Fortunate ("Ashrei") is such a scholar; therefore Asher was next. Finally, the words of such a scholar will be sweet like dripping honey / "nofet tzufim" - alluded to by the name Naftali. (Semuchin L'ad) ******** Shabbat "May it please You, Hashem, our G-d - give us rest through Your commandments and through the commandment of the seventh day, this great and kadosh Sabbath . . ." (From Retzeih - the insert in Birkat Hamazon for Shabbat) R' Shalom Meir Wallach shlita (Israel; compiler of numerous anthologies of works of prior scholars, especially on the Pesach Haggadah) explains: When we say that Shabbat is "great," we mean that we can appreciate that it is special. When we say that Shabbat is "kadosh" (usually translated "holy") we mean that its true depth is beyond our comprehension. This may be illustrated with the following story. A visitor once entered the study of R' Moshe Sofer z"l (the Chatam Sofer; leading rabbi and rosh yeshiva in Hungary; died 1839) and saw that the latter was engrossed in a sefer. Seeing that the work before the Chatam Sofer was the Megaleh Amukot [a deep work of kabbalah], the visitor exclaimed, "Oh! That's a nice book!" The Chatam Sofer responded: Let me tell you a story. A village Jew once visited St. Petersburg and unwittingly wandered into the Czar's private garden. Seeing the intruder, the Czar restrained his anger and asked, "Who are you?" "So-and-so from such-and-such village," the Jew answered. "What do you do?" the Czar asked. "I am a teacher in a cheder. And who are you?" "Nikolai," the Czar answered. "From where?" "From here, St. Petersburg," the Czar answered, stifling a smile. "And what do you do?" "I am the Czar of Russia," Nikolai answered. The Jew furrowed his brow and said, "I assume that's also a good living." R' Wallach concludes: What could a Jew from the village know about the Czar? And what could a simple Jew know about the Megaleh Amukot? And what can we really know of Shabbat? (Seder Birkat Hamazon: Chatam Sofer p.20)