Shabbos: Ta’am HaChaim Parashas Acharei –Mos-Kedoshim 5769

שבת טעם החיים פרשת אחרי מות-קדושים תשס"ט
Shabbos: Ta’am HaChaim Parashas Acharei –Mos-Kedoshim 5769
Honoring ones parents and Shabbos
Introduction
In this week’s parasha, Kedoshim, it is said (Vayikra 19:3) ish imo viaviv tirau vies Shabsosai tishmoru ani HaShem Elokeichem, every man: your mother and father shall you revere and My Shabbosos shall you observe – I am HaShem, your G-d. Why is the mitzvah of observing Shabbos juxtaposed to the mitzvah of fearing ones parents? Rashi cites the Medrash that states that the Torah is teaching us that although one is required to fear his parents, if a parent instructs a child to violate the Shabbos, the child is prohibited from listening to the parent. The obvious question on this interpretation is, why did the Torah choose too juxtapose specifically the commandment of fearing ones parents next to the mitzvah of observing the Shabbos?
The reason why we honor our parents
In order to answer this question, it is important to gain an insight into the mitzvah of fearing ones parents. The Ramban (Shemos 20:12) writes that the reason why the Torah placed the mitzvah of honoring ones parents in the Ten Commandmenst to teach us that just as there is a mitzvah to acknowledge HaShem as our G-d and not to claim anything else as our creator, so too we are instructed to honor our parents and not to serve them for selfish motives. The Baal HaTurim (Ibid) writes that the Torah juxtaposes the mitzvah of honoring ones parents to the mitzvah of observing Shabbos, to teach us that just as one is required to honor the Shabbos, so too one is required to honor ones parents. Let us understand what the connection is between honoring the Shabbos and honoring ones parents.
The reward for honoring ones parents is primarily in the World to Come
The Gemara (Kiddushin 39b) states that the reward for observing the mitzvah of honoring ones parents is that one earns a portion in the World to Come. One must wonder why the Torah specifies that the reward for this mitzvah is in the world to Come. Is not the reward for all mitzvos in the World to Come? What is unique about the mitzvah of honoring ones parents? Perhaps the explanation for this is that regarding other mitzvos, one also benefits in this world. An example of this would be the mitzvah of loving another Jew. When one loves a fellow Jew, he is creating bonds of friendship, and he can also benefit from this relationship. When one honors his parents, however, he may be benefiting by having his parents treat him nicer. Nonetheless, it requires great effort to honor a parents’ wishes, and many times a parent instruct a child to perform an act that is contrary to the desires of the child. It is for this reason that the Torah specifies that the reward for honoring ones parents is primarily in the World to Come, when he will be able to discern the benefits of having performed this mitzvah. In a similar vein, Shabbos is a semblance of the World to Come. The reason for this is because there is a great effort involved in preparing for Shabbos, and as the Gemara (Avodah Zara 3a) states, one who prepares on Erev Shabbos will eat on Shabbos. Thus, we see a direct connection between the mitzvah of honoring and fearing ones parents and the mitzvah of observing Shabbos
The Shabbos connection
Throughout the week we are faced with forces and desires that are the antithesis of holiness and purity. We struggle each week to desist these forces and at times we may despair, thinking that we cannot be victorious in our struggle. Yet, HaShem has prepared the antidote before the blow, and in His infinite mercy, he has bestowed us with the special gift of Shabbos. Hashem offers us the Shabbos as a taste of the World to Come, when there will no longer be a struggle with our Evil Inclination, and we will all bask in His Presence, for eternity.
Shabbos Stories
Rav Chaim’s Request For Forgiveness
Rabbi Yissachar Frand writes Acharei Mos is the parasha of the Yom Kippur service. The passuk says, “For on this day, He shall provide atonement for you to cleanse you, from all your sins before HaShem shall you be cleansed” [Vayikra 16:30]. Rabbi Elazar ben Azaria (in the last Mishneh of tractate Yoma [8:9]) derives the following lesson from that passuk: Sins between man and G-d Yom Kippur atones for, however Yom Kippur does not atone for sins against one's fellow man, until he first appeases his fellow man.
The Gemara [Yoma 87a] states in the name of Rav Yitzchak: “Whoever angers his friend needs to appease him.” Rav Yitzchak cites as a proof a series of pessukim in Mishlei [6:1-3]: “My son, if you have been a guarantor for your friend, if you have given your handshake for a stranger, you have been trapped by the words of your mouth, snared by the words of your mouth, do this, therefore, my child and be rescued; for you have come into your fellow's hand. Go humble yourself before him and placate your fellow.”
At first glance, this teaching of the Amora Rav Yitzchak seems very strange. Why do we need his exegesis from the pessukim in Mishlei to teach us the fact that one needs to appease his friend, if we have an explicit passuk from Chumash -– cited by the Tanna Rav Elazar ben Azaria -- that teaches us the same thing?
Rav Chaim Soleveitchik explained the novelty of Rav Yitzchak’s teaching to his son, Rav Moshe Soleveitchik, in the course of an incident that happened in Brisk. A certain butcher came to the Beis Din of Rav Chaim Soleveitchik (Rav of Brisk) and Rav Simcha Zelig (Dayan of Brisk) asking them to adjudicate a din Torah involving a sum of 3,000 rubles. Rav Chaim suggested they make a compromise (peshara), but the butcher refused. The Beis Din then heard the case and decided against the butcher. The butcher reacted angrily to this, and started yelling at Rav Chaim, calling him a thief and a murderer.
Rav Chaim answered back: “When you came to this court, I suggested that you compromise with your disputant, but you refused. Since it was you who refused the compromise, it is not my fault that you have now lost 3,000 rubles. It is your own fault.” The butcher yelled even louder at Rav Chaim. Rav Chaim then said, “You disrespectful one, get out of here!”
On Erev Yom Kippur, Rav Chaim told his 3 sons that he must go to the butcher and ask for his forgiveness for the harsh words they exchanged that day in court. The Rav of Brisk accompanied by his 3 sons went to the shul where the butcher davened. Everyone was davening with their tallesim over their heads so it was impossible to tell who was who. Rav Chaim went around from person to person until he finally found the butcher. Rav Chaim then said, “I want to ask your forgiveness for calling you disrespectful and sending you out of my court.” The butcher turned to Rav Chaim -– right before Kol Nidrei -- and said, “I do not forgive you. You are a thief and a murderer!”
Rav Chaim responded: “The halacha is that I must ask you three times in front of three people for forgiveness. I have brought my three sons here with me. Will you forgive me?” Again the response was “No!” The exchange was repeated three times and then Rav Chaim said, “I have discharged my duty and am ready to leave.” Before leaving he turned once more to the butcher and said, “You should know that at this point I am no longer obligated to ask for your forgiveness. In fact, you were the one who insulted me in the first place, and I had a right to respond in kind to your insolence. The only reason I came to appease you is because it is meritorious to overlook one’s honor and accept embarrassment rather than cause embarrassment to others. I was not obligated to ask your forgiveness, but I did it anyway, three times in front of three people. I am leaving. Now it is your problem!”
When they left the synagogue, Rav Moshe Soleveitchik asked his father why he went in the first place, when he never did anything wrong and it was the butcher who should have been asking for forgiveness all along.
Rav Chaim explained to his son that this was in fact the novelty in the ruling of Rav Yitzchak in Yoma. The passuk in Acharei Mos cited by Rav Elazar ben Azaria in the Mishneh teaches that if one WRONGS his fellow man, he must ask forgiveness. The pessukim in Mishlei expounded by Rav Yitzchak teach that if one angers his fellow man – even justifiably so – he still needs to try to make peace and ask for forgiveness.
This was not the type of “mechilah request” which would have held back the effectiveness of Rav Chaim's Teshuvah vis a vis sins between man and G-d. Those are only for sins where you in fact harmed someone or insulted him inappropriately. Rav Yitzchak is saying a stronger teaching: Even when I am 100% right, if I utter harsh words against my fellow man, it is still appropriate for me to beg forgiveness and attempt to restore friendship between us.
This, Rav Chaim, said is the meaning of the Shulchan Aruch when it states that on Erev Yom Kippur, every person needs to ask for forgiveness from his fellow man. This halacha is difficult –- if I wronged someone, why should I wait until Erev Yom Kippur to make amends? The answer is that this law is not speaking about a case where I've wronged someone. Nevertheless, on Erev Yom Kippur there is a special obligation to make peace even when, strictly speaking, no amends are called for.
[Reprinted with permission from www.Torah.org]



Shabbos: Ta’am HaChaim
Parashas Acharei –Mos-Kedoshim 5769
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Doreish Tov on Medrash Rabbah Parashas Bereishis 5769 (1)

Doreish Tov on Medrash Rabbah

Parashas Bereishis 5769

1:1 The Medrash states that Rabbi Hoshia commenced his remarks with the verse that states (Mishlei 8:30) vaehyeh etzlo amon vaehyeh shaashuim yom yom, I was then His nursling; I was then His delight every day. Amon means padgog, a governess. Amon also means michuseh, covered, and amon also means mutzna, concealed and some say amon means rabsa, something great. Proof that amon is padgog is from the verse that states (Bamidbar 11:12) kaasher yisa haomein es hayonek, as a nurse carries a suckling. Amon means michuseh as it is said (Eichah 4:5) haemunim alei tolah¸ those who were brought up in scarlet. Amon means mutzna as it is said (Esther 2:7) vayehi omein es Hadassah, and he had reared Hadassah. Amon means rabsa as it is said (Nachum 3:8) haseitvi mino amon, are you better than No-amon, and the Targum of that verse is haat tava mAlexandria rabsa diyasva bein naharusa, are you better than Alexandria the great city that sits between the rivers? Alternatively, the verse that states amon means uman, a tool of a craftsman. Thus, the Torah was declaring, “I was the tool of HaShem.” Normally when a person builds a palace, he consults with a craftsman and does not rely on his own knowledge. He will have blueprints and notebooks to know how to design the rooms and how to design the smaller rooms. Similarly, HaShem gazed into the Torah and created the world. The Torah states Bereishis bara Elokim, and reishis refers to Torah, as it is said (Mishlei 8:22) HaShem kanani reishis darko, HaShem made me as the beginning of His way. The Medrash here is teaching us a profound lesson. People often talk about the secrets of the universe, implying that the world may have a creator but there are certain things that are not within man’s mental grasp. The Medrash, however, informs us that the opposite is true. Hashem gazed into the Torah and created the world. Thus, it is not the universe that contains mysteries. Rather, the Torah is secret and concealed, but the Torah contains within it great lessons, like the pedagogue who is a fountain of knowledge and only reveals part of his or her knowledge to the student. Thus, the Torah is our teacher, and it is incumbent upon us to plumb its depths and discover its secrets.

Reb Chaim Kanievsky and the computer search

Recently an interesting episode occurred with Reb Chaim Kanievsky that demonstrated that despite the amazing advances made by modern technology, nothing can be substituted for diligence in Torah study. A Torah scholar in Bnei Barak was discussing Torah topics with Reb Chaim and he queried Reb Chaim regarding the amount of instances where the name Moshe is listed in the Torah. Reb Chaim immediately responded that the name Moshe is listed 414 times in the Torah, to which the questioner responded that he believes that the name Moshe appears 416 times. Reb Chaim smiled and responded that apparently this person had done a computer search which resulted in the extra listings of the word Moshe, as in one instance the word is miseh, from the sheep, and in the second instance, the word is masheh, which means to lend, but certainly these words do not refer to Moshe.

One may be wondering what significance there is in the fact that Moshe’s name is listed 414 times in the Torah: Well, this really shows that everything is hinted to in the Torah, and specifically regarding this past week’s parashah, Korach, where the sons of Korach ultimately admit that Moshe and his Torah are true.

The number 414, when using mispar katan, digit sum, equals 9, and the word emes, truth, in mispar katan equals 9, so there you have it. The amount of times that Moshe is listed in the Torah signifies that Moshe and his Torah are true.

The grass is greener on the other side

There is a custom to spread greenery in the shul and in the home on Shavuos (Rema Orach Chaim 494). The reason for this custom is because the Medrash states that when the Jewish People received the Torah at Sinai, the mountain was originally barren and HaShem made the mountain lush with greenery. To commemorate this phenomenon, we decorate the shul and the home with greenery.

It is noteworthy that besides the reason offered by the commentators, there are three other possible reasons for this custom. One explanation is that the Gemara (Eiruvin 54a) states that the Torah is only sustained if one makes himself to be like a desert, and by seeing the greenery on Shavuos, we are inspired to be humble like Har Sinai, and then our Torah will be sustained.

Additionally, the Gemara (Shabbos 88b) states that when the Jewish People heard HaShem uttering the Ten Commandments, their souls left them, and HaShem resurrected them with the Tal of Techias Hameisim, the dew of the Resurrection. The Gemara (Sanhedrin 90b) states that the righteous will be resurrected in the future and they will be clothed, as it is said (Tehillim 72:16) viyatzitzu meiir kiesev haaretz, may [people] blossom from the city like grass of the earth. Thus, grass alludes to the idea that our souls left us and were resurrected, similar to what will occur in the future.

Lastly, the word for grass is eisev, and the letters beis and vav are interchangeable. Thus, the word eisev can be read as Esav. What is the connection between Esav and Torah? It is said (Devarim 2:3) rav lachem sov es hahar hazeh pinu lachem tzafonah, enough of your encircling this mountain; turn yourselves northward. The Medrash (Devarim Rabbah 1:19) states: if you see Esav attempting to provoke you, hide yourselves in Torah, which is referred to as tzafun, concealed. The grass, which is called eisev, alludes to Esav, as the only protection one has from Esav is to conceal himself in Torah. The grass that covers the ground reflects the Torah, which is the refuge from Esav and his overtures. Hashem should allow us to merit studying Torah with great intensity, and this Torah study will protect us from the blandishments of Esav and allow us to reach great spiritual heights.

Shavuos: The Milky Way

What is the festival of Shavuos? In our prayers, Shavuos is referred to as Zman Matan Toraseinu, the time of the giving of our Torah. In the Torah, the festival is referred to as Chag HaShavuos, the festival of weeks. Clearly the Torah associates this festival with the counting of the Omer, where we count forty-nine days from the time of the bringing of the Omer. This explains the title of Chag HaKatzir, the Festival of Harvest. Shavuos is also referred to in the Torah as Chag HaBikkurim, the Festival of the First Fruits. The Gemara (Rosh HaShanah 16a) states that on Rosh HaShanah we are judged on the fruits of the tree. The Chachamim refer to this festival as Atzeres, literally meaning holding back or ingathering. How are we to understand these divergent ideas regarding the festival of Shavuos?

When faced with an enigma, it is prudent to search in the customs of the festival for a solution. There are two customs that stand out on this mysterious day of Shavuos. One custom is that we are enjoined to remain awake the entire night of Shavuos studying Torah. The second custom is that many Jews eat dairy products on Shavuos. Regarding remaining awake the entire night of Shavuos, the Magen Avraham writes that this custom is based on the Medrash that states that HaShem came to give the Torah to the Jewish People and He found them sleeping. To atone for this lack of zealousness, we remain awake the entire night studying Torah. It is noteworthy that cheese appears to cause drowsiness (See Ralbag Shoftim 4:14) and yet there is a time-honored custom to eat dairy on Shavuos night. This would seem to contradict the idea of staying awake studying Torah.

There are numerous reasons offered for the custom of eating dairy on Shavuos night. One reason mentioned is that the word for milk is chalav, which is in gematria forty, corresponding to the days that Moshe remained in heaven to study and receive the Torah.

Another reason offered by the Mishnah Berurah is is that upon receiving the Torah, the Jewish People could not use their meat utensils, so they opted to eat dairy foods. Yet a third reason that is offered is that there is a concept that when a woman becomes pregnant, her blood is transformed to milk. The Zohar states that the days of Sefirah are akin to the woman, as the Jewish People left Egypt and were in the forty-ninth level of impurity, and they ascended to the fiftieth level of purity. Thus, the blood, i.e. their impurity, was transformed to milk, i.e. the whiteness, which symbolizes purity.

The Rema cites another reason for the custom of eating dairy, based on the idea that on Shavuos the shtei halechem, the two loaves, were offered. On Pesach we eat two foods, the egg and the shank bone, so on Shavuos we adopt this idea by eating two loaves, and one is eaten with dairy and one is eaten with meat.

The Kol Bo writes that it is customary to eat both milk and honey, as the Torah is compared to milk and honey, as it is said (Shir HaShirim 4:111) devash vichalav tachas lishoneich, honey and milk are under your tongue. There are many more reasons offered by the commentators. (See here http://www.innernet.org.il/article.php?aid=88 .)

Perhaps there is another allusion in this custom of eating dairy. The word chalav, meaning milk, can also be read as halev, the heart, using the principle that the letters ches and hey are interchangeable. When the Jewish People arrived at Mount Sinai, it is said (Shemos 19:2) vayichan sham Yisroel neged hahar, and Israel encamped there, opposite the mountain. Rashi writes that the word vayichan is written in the singular form, to teach us that although all the other journeys throughout the Wilderness were accompanied by strife, this encampment was peaceful, as the Jewish People united like one man with one heart. This teaching is profound, as this essentially defines the receiving of the Torah. We refer to Shavuos as Matan Toraseinu, the giving of our Torah, because we are all together in the study and fulfillment of Torah. One person cannot study Torah alone, as the Gemara (Makkos 10a) teaches us that one who studies alone will become foolish. Choni Hamagal understood this precept well, as upon his return to civilization after sleeping for seventy years, he observed that no one recognized him anymore. He thus requested that he die, and regarding him it was said, “give me a partner or give me death” (Taanis 23a). Rabbi Akiva had twenty-four thousand students, and they all died a horrible death between Pesach and Shavuos because they did not show proper respect to each other (Yevamos 62b).

It is not enough to study Torah. One must also help other study Torah and one must respect his fellow Jew. It is specifically for this reason that Rabbi Akiva taught that the words (Vayikra 19:18) viahavta lireiacha kamocha, you shall love your fellow as yourself, is a general rule in Torah. (Rashi, citing Toras Kohanim Ibid.) Furthermore, Rashi writes (Vayikra 19:2) that the parashah of Kedoshim was said by Hakhel, when all the Jewish People gathered at the end of the shemittah year on Sukkos, because Kedoshim is a parashah that most of the precepts of the Torah are dependent on. In the parashah of Kedoshim it is stated the mitzvah of loving a fellow Jew. This is the message of Shavuos. Unlike the other festivals where we eat matzah, shake the lulav and sit in the Sukkah, Shavuos is a time when the Jewish People all the world over join together in brotherhood and friendship and study Torah together.

It is noteworthy that regarding the tribe of Yehudah, who were the teachers of Torah, it is said (Bereishis 49:12) chachlili einayim miyayin uleven shinayim meicholov, red eyed from wine, and white toothed from milk. Rashi writes that this verse is interpreted to mean that it is preferred to smile at someone than to give him a cup of milk. In an abstract manner, we learn from here that cholov should be read haleiv, as friendship is more important than giving one a drink. When two people are in the desert and there is only enough water for one to remain alive, the one who has the water in his possession must drink it, as his life supersedes his friend’s life (Bava Metzia 62a). Yet, one who does not have a study partner and a friend is better off dead.

On Shavuos, we read the book of Rus, and the Medrash refers to this book as Toras chesed, the Torah of kindness. Torah is not merely intellectual stimulation and a study reserved for academia. Rather, Torah is a way of life, where we are enjoined to love each other, similar to the love that HaShem displays towards the Jewish People, as Yisroel, Torah and HaShem are all one. We can now better understand the various titles that are conferred on this mysterious holiday. Shavuos is a time of harvesting, i.e. it is a time when we are enjoined to give to others, by leaving produce in the fields for the less fortunate, as is evidenced from the story of Rus and Boaz. Rus was gathering grain in the fields of Boaz, and subsequently Rus married Boaz and from this union descended Dovid HaMelech, the forefather of Moshiach, our redeemer.

On Shavuos we are judged on the fruits of the tree. The tree is an allusion to Torah, as it is said (Mishlei 3:18) eitz chaim hi lamachazikim bah, it is a tree of life for those who grasp it. The fruits are an allusion to our good deeds that we perform with others, as this is the true measure that we have studied Torah and applied its teachings properly. Shavuos is also referred to as Atzeres¸ a time when we take stock of our situation, and we appraise the needs of others. Thus, through the two customs that we practice on Shavuos, remaining awake all night to study together, and eating dairy products, we merit receiving the Torah as one unit. For this reason the festival is referred to as Zman Matan Toraseinu, because it is the time when we receive “our” Torah, i.e. we all study and practice the teachings of the Torah together. May it be HaShem’s will that this Shavuos we receive the Torah and the message contained within, that it is a time to harvest the fruits of our Torah study, by sharing with others and atoning for the sin of Rabbi Akiva’s students. With this perspective in mind, we will merit a true Kabbalas HaTorah and the arrival of Moshiach Tzidkeinu, speedily, in our days.