Hamaayan / The Torah Spring Edited by Shlomo Katz Naso "You have to want it!" Volume 25, No. 35 2 Sivan 5771 June 4, 2011 Sponsored by the Katz family on the yahrzeits of Avigdor Moshe ben Avraham Abba Hakohen Katz a"h and the other kedoshim of Oyber Visheve, Hungary Today's Learning: Tanach: Tehilim 77-78 Mishnah: Shabbat 2:5-6 Daf Yomi (Bavli): Menachot 87 Daf Yomi (Yerushalmi): Eruvin 21 One of the laws in this week's parashah is that of the "Nazir." This section is introduced with the words: "Ish or ishah ki yafli" / "A man or a woman who shall disassociate himself . . ." R' Avraham ibn Ezra z"l (1089-1164) observes that the word "yafli" also can mean: "Who does wonders." He explains that a nazir, who disassociates himself or herself from wine, is doing something wondrous--unlike the typical person, who is controlled by the pursuit of material pleasures. R' Simcha Bunim Alter z"l (the Gerrer Rebbe; died 1992) adds that the section of nazir teaches us how G-d helps one who undertakes to improve himself. Becoming a nazir is a wondrous thing--indeed, it is nearly impossible to be around people who are enjoying normal pleasures and to refrain from partaking. Nevertheless, because the nazir undertakes sincerely to be different, Hashem helps him. R' Alter adds: The same thing is true of any person who wants to change himself. Once a person makes a sincere commitment to change - even if change appears impossible - Hashem will help. This week's parashah is always read on either the Shabbat before or (more commonly) the Shabbat after Shavuot. The idea that Hashem desires our sincere commitments is closely tied to the holiday of the Giving of the Torah. How so? The Tosafot to Avodah Zarah (3a) teach that, although we are taught that the heavens and earth can exist only if we study Torah, in fact it is our sincere commitment to study, rather than the actual study itself, that keeps the world going. (Pardes Yosef) ******** "May Hashem lift His countenance to you and establish shalom / peace for you." (6:26) R' Shlomo Zalman Auerbach z"l (1910-1995; rosh yeshiva of Yeshivat Kol Torah in Yerushalayim and one of the leading halachic authorities of the 20th century) writes: If a person examines the Torah carefully, he can see clearly how each detail of the Torah's laws refines a person's character traits. For example, the Mishnah (end of Tractate Uktzin) states that Hashem did not find any vessel to contain a blessing for the Jewish People other than shalom, as it is written (Tehilim 29:11), "Hashem will give might [a reference to the Torah] to His people, Hashem will bless His people with shalom." This teaches that the Torah promotes shalom. And, by carefully studying the mitzvot, one can see how the Torah distances that which separates between people and promotes that which advances shalom. For instance, lighting Chanukah candles is only a mitzvah of rabbinic origin, yet it is so stringent that one is obligated to beg for charity in order to buy candles or oil for Chanukah. We do not find a similar requirement regarding lulav, sukkah or shofar. Likewise, purchasing candles or oil for Chanukah takes precedence over purchasing wine for kiddush, even though the latter is a Torah mitzvah. Why are Chanukah lights so important? Because they teach a person to show gratitude for the good things that are done for him [using the Chanukah miracle as an example]. Nevertheless, despite the overwhelming importance of the Chanukah lights, the halachah is that, if one has only enough money for a Chanukah candle or a Shabbat candle, the latter takes precedence. Shabbat candles are not a mitzvah per se; rather, they are a convenience that our Sages established so that people do not dwell in the dark on Shabbat, lest they trip over each other and thereby fight. In short, Shabbat candles promote shalom. And, from the fact that they supersede even the Chanukah lights, which, in turn, supersede many Torah mitzvot, we learn the high value which the Torah assigns to shalom. (Halichot Shlomo: Mo'adim p.534-- "Ma'amar Halichot Olam Lo") R' Yitzchak Isaac Chaver z"l (1789-1852; rabbi of Suvalk, Lithuania, and a prolific author in all areas of Torah study) writes: When the kohanim bless the congregation [of which the above verse is the third and final verse], their primary intention should be to bless the people with peace and unity. Just as a king gives his beloved son the key to his treasury, so Hashem gives us the key to all of His treasures, and that key is shalom. So important is shalom that our Sages say it is one of the names of G-d. Thus we read in the very next verse in our parashah (6:27), "They shall place My Name upon Bnei Yisrael, and I shall bless them." (Siach Yitzchak p.448) ******** "A man or woman who commits any of man's sins, by committing treachery toward Hashem, and that person shall become guilty." (5:6) R' Eliezer Dovid Gruenwald z"l (1867-1928; rabbi of Oyber Visheve, Hungary) writes: When a person sins against G-d, he not only stains his own holy soul, he also harms his fellows, for all Jews are responsible for each other's observance ("kol Yisrael areivim zeh' b'zeh"). This is the message of our verse: "A man or woman who commits any of man's sins, by committing treachery toward Hashem, and that person shall become guilty"-every sin is an offense against man, against G-d, and against the sinner himself. (Keren L'Dovid) ******** "Speak to Aharon and his sons, saying, `Koh / So shall you bless Bnei Yisrael, saying to them'." (6:23) The Midrash Rabbah states that Birkat Kohanim is given to Bnei Yisrael in the merit of Avraham, who was told (Bereishit 15:5), "Koh / So shall your offspring be"; in the merit of Yitzchak, about whom it is written (Bereishit 22:5), "I and the lad will go until koh / there"; and in the merit of Yaakov, who is mentioned in the verse (Shmot 19:3), "Koh / So shall you say to the House of Yaakov." R' Amram Zvi Gruenwald z"l (dayan / rabbinical court judge in Oyber Visheve, Hungary; later rabbi of the Foehrenwald Displaced Persons Camp; died 1951) explains: We are taught that Hashem sends His blessings for one of three reasons: (1) Because the recipient will have righteous children, as we read (Yeshayah 29:22), "Therefore, koh / so said Hashem, to the House of Yaakov, who redeemed Avraham . . ." This verse teaches, says the midrash, that Avraham was rescued from the furnace in the merit of his future grandson Yaakov. (2) In the merit of one's performance of mitzvot, which should be with self-sacrifice, as Yitzchak was prepared to be sacrificed. (3) In the merit of one's wife (see Yevamot 63b and Bava Metzia 59a). This is consistent with Rashi's explanation (to Shmot 19:3) that "the House of Yaakov" refers to the women [while the phrase "Bnei Yisrael" later in that verse refers to the men]. (Zichron Amram Zvi) ******** Pirkei Avot "Through 48 things the Torah is acquired: . . . One who knows his place." (Ch.6) R' Yehuda Loewe z"l (Maharal of Prague; died 1609) explains: One cannot acquire Torah unless he knows where he stands, i.e., unless he recognizes how much he is lacking without Torah. The Gemara (Shabbat 88b) teaches: When Moshe Rabbeinu ascended to receive the Torah, the angels asked Hashem, "Why are You giving Your treasure to mortals?" Hashem responded by directing Moshe Rabbeinu to answer the angels. Why, asks Maharal, did Hashem not respond Himself? The answer, Maharal explains, is as stated above--i.e., Moshe could not meaningfully receive the Torah unless he could articulate why he needed it. (Drush Al Ha'Torah [Honig ed.] p.13) R' Shlomo Aviner shlita (rosh yeshiva of Yeshivat Ateret Kohanim in Yerushalayim) writes that the same thing is true of acquiring Eretz Yisrael. The Gemara (Ta'anit 30b) teaches that one who does not mourn on Tisha B'Av will not see the Redemption. This should not be understood as a punishment, writes R' Aviner, but as cause and effect. If one does not miss the Temple or Eretz Yisrael, he cannot have a meaningful relationship with them. We read (Yirmiyah 31:15-16), "So said Hashem: `A voice was heard on high-- wailing, bitter weeping -- Rachel weeps for her children, she refuses to be consoled for her children, for they are gone.' So said Hashem: `Restrain your voice from weeping and your eyes from tears; for there is a reward for your accomplishment'--the words of Hashem-`and they shall return from the enemy's land. There is hope for you ultimately'-- the words of Hashem-`and your children shall return to their border." To what may this compared? asks R' Aviner. If a baby does not cry, his parents worry that he has fainted. When the baby starts crying, they breathe a sigh of relief. Similarly, as long as our mother Rachel cries and we cry with her, all is well. But, if we ever stop crying--even today when we see Yerushalayim being rebuilt--then all hope is lost. (Commentary on Orot p.68) ******** Shavuot R' Shlomo Zalman Auerbach z"l once told his students: Young people frequently are told that life is short, like a passing shadow. Admittedly, however, it is hard for most people to relate to that warning. Sometimes, though, it is easier to sense. For example, when we begin counting the Omer on the second day of Pesach, Shavuot seems so far off-- forty nine days or seven whole weeks in the future. As we count each additional day--the second day, the third day, etc.--it seems as if the Omer is progressing very slowly. Then, suddenly Shavuot is upon us, and we wonder where all the time went. Accordingly, how careful must a person be to realize that his time really is limited and, therefore, should be well spent! (Quoted in Minchat Avot p.63)