Hamaayan / The Torah Spring Edited by Shlomo Katz Shoftim "The Three Pillars" Volume 24, No. 43 4 Elul 5770 August 14, 2010 Sponsored by the Katz family on the yahrzeits of uncles Shlomo ben Yaakov Shulim Spalter a"h and Avraham Eber ben Yaakov Shulim Spalter a"h Today's Learning: Tanach: Daniel 7-8 Pe'ah 4:4-5 O.C. 527:6-8 Daf Yomi (Bavli): Shevuot 48 Daf Yomi (Yerushalmi): Shevi'it 30 The Midrash Rabbah on this week's parashah comments: Rabbi Shimon ben Gamliel said, "Do not mock justice, for it is one of the three legs of the world, as the Sages teach (Pirkei Avot ch. 1), `The world stands on three things: on justice, on truth and on peace.' Take note that if you twist justice you cause the entire world to quake, for justice is one of the world's legs." [Until here from the midrash] Who is the midrash addressing? R' Yitzchak Ze'ev Yadler z"l (1843- 1917; Yerushalayim) explains: The midrash is addressing those aspiring individuals whose sole desire is to attach themselves day and night to Hashem and His Torah. Such individuals might look down on those who take upon themselves to be rabbinical court judges, which requires listening to hours of testimony, much of which may be lies. To these individuals Rabbi Shimon ben Gamliel says: Know that one who judges cases according to Torah law is equal in Hashem's eyes to one who probes the secrets of G-d's "Chariot" and the secrets of Creation (i.e., the deepest secrets of kabbalah). R' Yadler continues: In Pirkei Avot, there are two sets of three concepts on which the world is said to stand. Shimon Hatzaddik says, "On Torah, on avodah / the Temple service, and on gemilut chassadim / acts of kindness." Rabbi Shimon ben Gamliel says, "On justice, truth and peace." R' Yadler explains that these different perspectives arise from the fact that Shimon Hatzaddik lived while the Temple stood, while Rabbi Shimon ben Gamliel lived after the Destruction. While the Temple stood, G-d related to man in a supernatural way, and there was a noticeable relationship between the level of one's attachment to Torah and Divine service and the degree of his success. With the Destruction, the world has been handed over to a significant degree to the forces of nature. Thus, success depends more on building a stable society through practicing justice, truth and peace. (Tiferet Zion) ******** "Judges and officers shall you appoint in all your cities -- which Hashem, your G-d, gives you -- for your tribes; and they shall judge the people with righteous judgment." (16:18) Last week's parashah ended with the commandment to rejoice on the festivals. Why does the directive to appoint judges and officers follow immediately thereafter? Our Sages explain that the Torah is instructing that we appoint judges and officers to circulate among the people and ensure that there are no frivolous gatherings of men and women, as can easily happen amidst the rejoicing. R' Avraham Saba z"l (1440-1508; Spain) adds: For the same reason, our Sages ordained that one recite the berachah "Ha'tov Ve'ha'meiteev" after drinking one wine and before drinking a better wine. This blessing was originally composed to commemorate the miracle of the "Martyrs of [the city of] Beitar." Although the Romans did not allow these martyrs to be buried for a long time, their bodies did not decompose. Because excessive drinking can lead to frivolity and improper mixing of the genders, our Sages decreed that one recall these martyrs in the middle of drinking in order to promote some degree of solemnity. (Tzror Ha'mor) The midrash comments on our verse: "Rabbi Eliezer says, `Where there is judgment, there is no judgment. Where there is no judgment, there is judgment.' How so? Said Rabbi Eliezer, `If judgment is performed below, it will not have to be performed above. If judgment is not performed below, it will have to be performed above'." On its simplest level, this midrash is informing us of the importance of setting up courts. If mankind judges and punishes wrongdoers and protects victims and the oppressed, G-d will not have to do so. However, observes R' Chaim Yaakov Goldvicht z"l (rosh yeshiva of Yeshivat Kerem B'Yavneh), there is another message here, as follows: When Hashem judges an individual, it is not to punish or hurt him, but rather to notify him that he needs to improve. Nevertheless, these notifications from G-d can sometimes seem like "punishments," and we would prefer to avoid them. The midrash tells us how. If each person judges himself honestly and acts on his findings, he will not need to be judged above. However, if there is no judgment below, if man does not judge himself, he will have to be judged above. (Asufot Ma'arachot: Devarim p.144) ******** Elul The Gemara (Berachot 28b) relates that Rabbi Yochanan ben Zakkai's students said to him: "Our teacher! Bless us." Rabbi Yochanan ben Zakkai responded, "May it be His will that your fear of Heaven shall be as great as your fear of man." The students asked, "Is that all?" Rabbi Yochanan ben Zakkai answered, "If only [one's fear of Heaven were as great as his fear of man]! Know that this is not so, for when one sins, he hopes that no person sees him [yet he does not stop to think that G-d sees him]." [Thus concludes the Gemara's story.] R' Yaakov Yisroel Beifus shlita illustrates the great divide between man's fear of man and his fear of Heaven with the following parable: Imagine yourself walking down a Moscow street during the darkest days of Communist rule. You are an observant Jew who studies and even teaches Torah, and you know that unimaginable suffering awaits you if you are ever discovered. Suddenly, an official looking car pulls up at the curb next to you, and a man with a gruff voice orders you inside. You obey, and the car speeds away. As it does, the man in the car says, "You will soon stand in judgment." How you would tremble and quake! You know that you are in a country where there is no justice. You have committed no crime, but you know that you are destined to spend many years in prison, perhaps even at hard labor. Or, you may be committed to a psychiatric hospital, as happened to other dissidents. Whatever will be, you know that you are in trouble. Before reading on, pause and imagine yourself in this scene. Suddenly, the car stops in an alley, and the driver turns to face you. What is happening now? you wonder. But before you can think any meaningful thoughts, the driver speaks. He says, "I know that you are Jewish. I, too, am Jewish. You thought that I was taking you to KGB headquarters to be judged there, but you were wrong. When I told you that you will soon stand in judgment, I meant that Rosh Hashanah is coming. I only meant to awaken you to this fact." What would be your reaction? No doubt, you would feel relieved. The dark cloud that was hanging over you would quickly lift. "I am not facing a real judgment," you would think, "merely the judgment of Rosh Hashanah." This is the phenomenon that Rabbi Yochanan ben Zakkai described - we do not fear G-d even as much as we fear man, let alone more than we fear man, as we should. Perhaps if we reflect on this story, writes R' Beifus, we can develop an appreciation for the judgment of Rosh Hashanah. (Yalkut Lekach Tov) ******** Shabbat The Chafetz Chaim writes: The reason that we were exiled among the nations is that we had been in a very holy place--the Bet Hamikdash--but we did not take advantage of that exposure to holiness as we should have. Therefore, Hashem exiled us to lands that are full of impurity and abominations, things that incite against the faith of our holy Torah. Our task is to overcome these influences and forces of impurity and to withstand the difficult tests that we face. When we have thereby shown that we truly desire closeness to Hashem, then He will bring the redemption. R' Mattisyahu Solomon shlita (mashgiach ruchani of Beis Medrash Govoha in Lakewood, N.J.) elaborates: To whom is the Chafetz Chaim speaking? Not to those Jews who know nothing of the Torah, and certainly not to those who despise Torah-observant Jews! Rather, he is addressing the small minority who are guarding the flame of Torah, those who study the Torah and meticulously keep its laws, who work hard to overcome dangerous influences in order to remain committed to the Will of the Creator. R' Moshe ben Maimon z"l (Rambam; 1135-1204) writes (Mishneh Torah: Hil. Melachim 12:4): "The Prophets and the Sages do not desire [to see] the epoch of mashiach in order to rule over the world, nor to lord over the nations; not to be elevated by the nations, nor to eat, drink and be merry. Rather, [their desire is] so that they will be free to study Torah and its wisdom, and they will have no persecutors or anyone causing distractions, so that they will merit a life of Olam Haba." R' Solomon continues: Our Sages call Shabbat, "A taste of Olam Haba." It follows that the way one observes Shabbat is a barometer of how well he is meeting the challenge of desiring the epoch of mashiach and Olam Haba. What does one look forward to when Shabbat comes--is it the food, the nap, or the chance to schmooze with friends? Or does one look forward to the chance to spend a day studying Torah and serving Hashem? (Matnat Chaim: Shabbat p.71)