PARSHAS

BEHALOSCHA

ךתלעהב

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From Rabbi Baruch HaLevi Epstein

MAIS MITZVAH

ו ט קרפ רבדמבחסַֶַה-תשעֲַל לְכָי-אֹלְו םדָ ֶפֶנְל םיִאֵמטְ יָה רֶֲא םיִָנֲא יִהְיַו:אהַה םַ ןֹרֲה יֵנְפִלְו הֶמ יֵנְפִל בְרקְִַו אהַה םַ

ב/הכ ףד הכוס תכסמברב תויהל ןהל ייב לח ויה הוצמ תמב ןיקסו ויה ימ םינא םתואןילוכי ןיא אוהה םויב אוהה םויב חספה תול ולכי אלו רמאנ חספתול ןילוכי רחמל אה תול

Rashi explains that the Gemara is not necessary discussing a dead person that has no apparent relatives(mais mitzvah), but the concept of mais mitzvah can also include a dead person that a Cohen becomestameh in order to bury. Why does Rashi use so much language to explain that the case involves permission to bury the dead person? What difference is it if the case only involved a dead person thatdid not have any relatives?Rather one must explain that the Gemara is teaching that one that is engaged in a “light” mitzvah isexempt from “harder” mitzvos. The event that a person discovers a dead body within 7 days of Pesach, and burying the body would result in being tameh for Pesach and prevent one from eating theKorban Pesach. Nevertheless, a person does not pass by the “easy” mitzvah (burying the body) due tolosing the future, more “stringent” mitzvos involving Pesach.If the Gemara was trying to learn this concept only from a Mais Mitzvah, that would be problematic sinceeveryone (even a Cohen Gadol) needs to become involved. Thus, Rashi understood that the conceptincludes event becoming tameh for one’s relatives, and then the concept could be conveyed.In addition, why did the Gemara ask the question in the first place regarding who was tameh? Whatdifference did it make? However, Rashi explains (Parshas Ki Sisa) that between the two countings(the first of Tishrei and the first of Iyar) nobody died. Thus, the Gemara asks who was tameh to adead person if no one had died? And Gemara then answers with several answers

TOUCHING A SEFER TORAH RESULTS IN TUMAH TO THE HANDS

הל י קרפ רבדמבןֹרָה עַֹסְנִ יִהְיַו ה הנמ ג קרפ םידי תכסמֵמחָְו םיִנמְ ָ בתָֶ הָִגְמ יֵבְתִ לָ .םדַָַה תֶא אָטַְמ - "ןֹרָה עַֹסְנִ יִהְיַו" תַָרָפְ ,תִתא .םדַָַה תֶא ןיִאְטַְמ - דֶֹַה

The degree of touching a Sefer Torah directly with one’s hands resulting in tumah to the hands, resultsfrom the early generations where the one is would being eating Terumah would store the leftover inthe Sefer Torah. They thought this is holy and the Terumah is holy, so let them be together. Theresult, however, was that the mice would eat the food and also the Sefer Torah causes unnecessaryloss of the Sefer. Thus, the initial decree was that any Terumah that touched any holy Sefer wouldPARSHAPAGES.com

PARSHAS

BEHALOSCHA

ךתלעהב

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From Rabbi Baruch HaLevi Epstein

become tameh like a third degree in tumah. Not only this, but the decree was expanded that anyonethat touched a Sefer would have hands that were of a second degree to tumah. The decree includednot only a Sefer Torah, but any of the holy writings (Nach).PARSHAPAGES.com

PARSHAS

BEHALOSCHA

ךתלעהב

SELECTIONS

From Rabbi Baruch HaLevi Epstein

אי ,ט קרפ רבדמבםַְרעַָה ןיֵ םי רשָעָ העָָְרְ יִנֵַה דֶֹחַ:הֻלְכאֹי םיִרֹרְמ תַמ-לעַ תֹא שעֲַי

In Parshas Bo, the verse only says on Maror it (the Korban Pesach) should be eaten, and Matzos arewritten separately. And it explained that regarding Pesach in Nissan, the Mitzvah of Matzah is amitzvah of its own, and not subordinate to the Mitzvah of Korban Pesach.However, by the second Pesach (in Iyar) if one does not offer a Korban, no separate mitzvah to eatMatzah. Rather, the two items are interconnected.But Marror is always subordinate to the Korban Pesach, and thus, the verse always mentions the Korbanwhen Marror is mentioned. The reason for this connection is that the eating of meat should beaccompanied with something sharp (to bring out the best flavor). However, since mustard or other such sharp items are not in the category of food items, therefore, Marror serves this purpose.

י ,י קרפ רבדמבםֶכֵדְחָ יֵאָרְב םֶכידֵעֲמְב םֶכְתחַְמשִ םיְב

The Sifrei says the word

םכתימ

refers to Shabbos.The Gemara (Beitzah 16a) states that all of a person’s material needs for the year are established on RoshHaShana, except for the expenses of education, and the needs of Shabbos and Yom Tovim. And theMedrosh adds the expenses for Rosh Chodesh. This is supported by this verse which indicatesShabbos, Yom Tovim and Rosh Chadoshim are a unit.A sign is given for this concept within the statement of the principal

ול םיבוצק םדא ל תונוזמה לכירתמ

. One could explain the all of one’s expenses are set except from Tishrei (

מ ץוח

ירשת

)

ת

,הרו

ש

,תב

ר

,דוח א

י

בוט םו

ה ,אי קרפ רבדמבםָחִ םַרְצִמְ לַכאֹנ-רֶֲא הָגָַה-תֶא נְרַכָז

The Ramban asks what is the reason that the Jews eat in Egypt fish for free? And he answers that theGemara (Sotah 11b) explains that every time the Jewish women went to draw water, HaShem causethem to draw into their buckets half water and half fish (in order to sustain themselves), and this wasthe concept that the Jews obtained the fish for “free” (without effort).Rabbi Epstein explains this is why the verse uses the word

הגד

and not

גד

or not

םיגד

. These other words indicate normal or larger size of fish. The word

הגד

indicates smaller fish, which were thetype to be able to be included in the water buckets of the Jewish women.PARSHAPAGES.com