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Beshalach - Selections from Rabbi Baruch Epstein

Beshalach - Selections from Rabbi Baruch Epstein

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Selections from the published works of Rabbi Epstein on the Parsha
Selections from the published works of Rabbi Epstein on the Parsha

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Published by: Rabbi Benyomin Hoffman on Feb 04, 2009
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From Rabbi Baruch HaLevi Epstein
זי וט קרפ תומשךידֶָי נֲנכ 'דֲא דָְִמ 'ה ָְלעַָ
א/ה ףד תובות תסמהשממ רתוי םיקידצ השמ םילודג ארפק רב שרדהחפט ינימיו ץרא הדסי ידי ףא בית ץראו םימש השמב וליאד ץראו םימששדקמ 'ה תלפ ךתבשל ןומ בית םיקידצ לש םהידי השמב וליאו םימשךידי וננו ינדא
By the Creation of the Heavens and Earth, the verse refers to My Hand and My Right (singular).However, the verse regarding building the Bais HaMikdash refers to Your hands (plural).One can understand this matter according to the words of the Chachmei Emes (Kabalah). A hand(unnamed refers to the left hand) references the ability to act through natural processes. A right handreferences the ability to act by miraculous means. As if to say that when G-d acts within naturalmeans He uses His left hand and when He acts miraculously He uses His right hand. When G-d builtthe Bais HaMikdash He combined these two methods, natural and miraculous. Thus, the reference tothe use of two hands, indicates that G-d combines both properties within the Bais HaMikdash
ב וט קרפ תומש-רַדְִמ-לֶא אְצֵַו ףס-םַִמ לֵאָרְ-תֶא הֶמ ַַַו םָמ אְצָמ-אֹלְו רָדְִַםיִמָי-תֶלְ ְלֵַו ר
א/בפ ףד אמק אבב תסמרמאנש הרות אלא םימ ןיא ורמא תומושר ישרודודמ ואלנ הרות אלב םימי תשלש ולהש ןוי םימל ול אמצ ל יוהתבשב דחאב ןיקיספמו תבשב ןירוק והיש םהל ונקיתו םהיניבש םיאיבניד תבש בר ןיקיספמו ישימחב ןירוקו ייברו ישילש ןיקיספמו ינשב ןירוקוהרות אלב םימי 'ג ונילי אלש
Several problems exist in understanding this Gemara. If it is refers to a decree of Moshe, why not say so?Further, this verse was said prior to Matan Torah. Further, Tosefos explains that the second and fifthdays were chosen since they were special days; the first Luchos were brought down on the fifth day of the week; and the second Luchos were brought down on the second day of the week.Therefore, Rabbi Epstein posits that the Gemara references to a much later period, perhaps when the Jewswere exiled. And at this later time, the later neviim in order to strengthen the principles of Torahinstituted many decrees, including this one, relating this decree to the verse from Torah.
ב זט קרפ תומשרֶמֹָה יֵנְ הֶנְִמ םחֶֶל טקְָל יִִַה םַיִהְיַו הֶמְל דיִַַו הדָעֵָה יֵאיִְנ-לָכ אֹבָַו דחָֶאָל
ב/זיק ףד תבש תסמיתש ל וצבל םדא בייח תבשב אבא 'ר רמאיתרת טקנד אנה ברל היל אניזח ישא בר רמא הנשמ םחל ביתד תורבית וטקל רמא אדח צבו
From Rabbi Baruch HaLevi Epstein
The word טקל implies a “grabbing”, a piece; whereas the word הנשמ implies whole. The deciders of thelaw, disagree whether one should take a piece from both loafs on Shabbos or just from one.To Rabbi Epstein, it appears that one should only break a piece from one loaf. The mahn providedenough for two meals a day. When it fell double on Friday, it would be enough for 4 meals, oneFriday morning, Shabbos night, Shabbos day and Shabbos afternoon. To continue to have wholeloafs, one would need to only break a piece from one loaf at each meal.PARSHAPAGES.com
From Rabbi Baruch HaLevi Epstein
גי די תומש'ה תעַְי-תֶא אְרבְַיְתִה אָריִ-לםעָָה-לֶא הֶמ רֶמאֹַו פסִֹת אֹל םַה םַרְצִמ -תֶא םֶתיִאְר רֶֲא יִכ םַה םֶָל הֶעֲַי-רֶֲא :םָל-דעַ דםָתֹאְרִל
This verse, and its interpretation, has a personal connection for Rabbi Epstein. The Netziv (RabbiEpstein’s uncle) would have gatherings at his home on Motzei Shabbos with the leading scholars of the town. One year on Motzei Shabbos of Parshas Beshalach, there arose a question. One person hadvowed not to see the face of another Jew (after a business deal went bad). Now that the other personhad died, and he wanted to go to the grave site prior to burial and request forgiveness. Was heallowed? Those around the table gave differing opinions.When the time came for the young Rabbi Epstein to give his opinion, he stated that there shouldn’t be anyquestions or doubts on this matter, the person was definitely permitted to go and ask forgiveness.Rabbi Epstein explained from this verse. How does Moshe say that the Jews would not see the Egyptiansagain, when they did see them dead at the Yam Suf? Especially since the Medrosh says that each Jewrecognized his taskmaster that had oppressed him, dead at the shore. The answer must be that thelanguage of 
applies only to a live person and not to a dead person.The Netziv agreed and permitted the person to go to the grave site. And later the Netziv told RabbiEpstein that this concept was one of the precious treasures that was hidden in the Torah, and he washappy that the young Rabbi Epstein was worthy to find it.
א וט קרפ תומשתאֹַה הָריִַה-תֶא לֵאָרְיֵנְבהֶמ-ריִָי ז
It is a well known question that this verse using the future tense for the action of singing the song, in lieuof the past tense that they sang. Rabbi Epstein explains that the Torah was hinting to the futuregenerations that would live in Galus, that even in their times miracles would continue to occur thatwould warrant special songs of praise. At those times, the Jews should not ascribe these miracles tothe natural processes, but that these miracles are directed by HaShem, just enclothed in the natural processes. This concept is especially connected to Purim. Thus, the Medrosh says that if all theholidays would be nullified, the days of Purim would not be nullified. This is not referring to thenullification of the holiday itself, but that the miracles associated with each holiday would beoverlooked in the times of Galus, yet the miracle of Purim that occurred in apparent naturalcircumstances would continue to be observed.
ב וט קרפ תומש-רַדְִמ-לֶא אְצֵַו ףס-םַִמ לֵאָרְ-תֶא הֶמ ַַַו םָמ אְצָמ-אֹלְו רָדְִַםיִמָי-תֶלְ ְלֵַו ר
The Gemara derives an allusion from this verse that the Torah is read on Shabbos, Monday and Thursdayin order that three days should not pass without Torah, that is likened to water.This limit of three days is actually a maximum time, meaning that we should not go without Torahreading for no more than three days, but if possible, we could read the Torah every day. This issimilar to the concept that we have an established procedure to pray three times a day, yet the famoussaying, “if only a person would pray all day.” Praying is considered
הש ייח
, whereas Torahlearning is considered
םלו ייח
, thus how much more so by Torah.Therefore Rabbi Epstein says in addition to the established procedure to read the Torah on Monday andThursday, it would be recognized for good to publicly read the Torah any day of the week. And thisPARSHAPAGES.com

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