Volume XVII, Issue 34

The Weekly Torah Publication of the Yeshiva University High School for Boys

5 Sivan 5772 May 26, 2012

KAVOD FOR TORAH AND ITS TEACHERS etuu| `|v{tx gtux This Parsha focuses primarily on the census of Bnai Yisrael taken by Moshe Rabbeinu in the desert, a little more than a year after Yetzias Mitzrayim. Among those counted, although not together with the rest of the nation, were the members of Aharons family. That part of the census is introduced by a statement that what follows is a list of the offspring of both Aharon and Moshe (Bamidbar 3:1). The Gemara in Sanhedrin (19b) is puzzled by the reference here to Moshe, because his children are in fact not mentioned in the subsequent Pesukim. Why does the Torah speak in the introductory Posuk (ibid.) about the offspring of Aharon and Moshe and then identify only the children of Aharon? The Gemara (ibid.) explains that actually, Aharons children were in fact Moshes children as well, because although Moshe didnt father them biologically, he taught them Torah, and as such can be mentioned as their parent along with Aharon. From this, the Gemara (ibid.) concludes that anyone who teaches Torah to a child is considered, in certain respects, as if he produced that child. A similar conclusion is reached by the Gemara later in Sanhedrin (99b) based on another source.

cha 1) that just as there is a Mitzvah to honor and fear ones parent, there is also such a Mitzvah regarding ones teacher, and that the obligation to the teacher takes precedence. The Shulchan Aruch (Yoreh Deah Siman 242: Seif 1) rules this way as well.

- Bamidbar Shavuos

The Gemara in Bava Metzia (ibid.) discusses what kind of teacher must be given this high level of Kavod; The Rambam (ibid. - Halacha 9) and the Shulchan Aruch (ibid. - seif 30) writes that this obligation applies only to ones Rebbe Muvhaak, that is, the teacher from whom one has acquired most of his knowledge. The Ramo (ibid. - seif 34) adds that this implies only to a teacher who teaches one Torah for free, but if ones parent hired the teacher, the Kavod due to the parent takes precedence. Moreover, if the Parent also teaches the child Torah, the Mishna in Bava Metzia (ibid) notes that the Kavod due to the parent is greater than that due to the teacher. The Rambam (ibid. - Halacha Aleph) rules accordingly, although elsewhere (Hilchos Gezailah VAveidah Perek 12: Halacha 2), he indicates that this may be only if the parent is on the same level as the teacher, a position accepted in one place by the Shulchan Aruch (Choshen Mishpat Siman 264: Seif 2). The aforementioned Ramo (Yoreh Deah ibid.), the Taz (ibid. Seif Katan 19), The Mishna in Kerisos (28a) speaks of the Kavod, and others elaborate on this point. Nevertheless, regardless of whether ones obligation to honor ones teacher is the honor, which one must extend to one who teaches greater than his obligation to honor his parent or not, it is Torah, and actually says that this obligation to honor clear from these Poskim that one must have great Kavod ones teacher takes precedence over the obligation to for anyone who teaches him Torah since, as mentioned honor ones biological parent. The Mishna in Bava Metzia (33a) likewise documents this idea, giving some above, this person is like a parent to him. practical examples where this rule becomes relevant, and The question is, may the Rebbe himself be explaining that ones teacher deserves greater Kavod beMochel or forgo- this Kavod to which he is entitled? cause ones parent brings him into this world, ones The Gemara in Kiddushin (32a-32b) says that although a teacher, by transmitting Torah to him, provides him with parent may be Mochel his Kavod the Rambam (Hilchos the ability to gain entry into Olam HaBo. The Rambam Mamerim Perek 6: Halacha 8) in fact says that a parent therefore rules (Hilchos Talmud Torah Perek 5: Halashould do so to a certain extent there is a dispute as to

Page 2

Volume XVII, Issue 34

whether or not a Rebbe may do so. The dispute revolves around a fundamental distinction between a parent and a teacher in terms of the source of the Kavod that is due to him. A parent is respected for being the parent; the honor is for him as a person and he may thus forgo it. One authority holds, however, that the honor due to a Rebbe is for the Torah he represents and teaches; it is therefore not within his rights to allow the Kavod due to Torah to be ignored. In short, the Kavod is not his personally, but the Torahs, and because its not his Torah, he cant be Mochel his Kovad due to it. Those who disagree feel that it is in fact his Torah, having mastered it, and thus he can be Mochel the Kavod. The Rambam (Hilchos Talmud Torah ibid. Halacha 11) and the Shulchan Aruch (Yoreh Deah ibid. Seif 32) accept the latter opinion. Rav Ovadyah Yosef (Shaailos UTeshuvos Yabiya Omer: Chelek 6 Chelek Yoreh Deah: Siman 21) cites Poskim who say that this applies only to people who have mastered the Torah to the point of being Gedolei HaDor, while other Talmidei Chachomim cannot be Mochel the Kavod due to the Torah. He himself rules, however, that it indeed applies to all Talmidei Chachomim, and he supports his view with numerous sources. The Rivash (Shaailos UTeshuvos HaRivash Siman 220) quotes from the Raavad that although a Rav can be Mochel the Kavod, he cannot allow himself to be shamed, mocked or disgraced, just as a parent who may be Mochel his Kavod cannot allow his child to talk to him in a disrespectful or disparaging fashion. Whether or not this ruling is accepted may be a dispute between the Mechaber and the Ramo ( Choshen Mishpat Siman 263: Seif 3; Siman 272: Seif 3); the Mechaber says that at least for the sake of a Mitzvah, a Rav may act in an undignified manner, while the Ramo says it is improper even then. The Ramo (Yoreh Deah - ibid.) thus feels that it is necessary to stress that even if a Rav has been Mochel his Kavod, it remains forbidden to disgrace him. The Mechaber (Yoreh Deah ibid.) himself, like the Rambam (ibid.), notes that even if a Rav has been Mochel his Kavod, it is proper for his students to display some minimal amount of respect anyway. Contact Us We welcome your questions and comments at avilent@optonline.net

CONNECTING WITH HASHEM THROUGH TORAH `xtv{x `xxx|

The Pesukim that discuss the Shalosh Regalim use slightly different wording in their descriptions. In Parshas Reeh, the pasuk, speaking about Pesach says shayshes yamim tochal matzos uvayom hashivii atzeres lahashem elokecha lo saaseh milachah. Six days you should eat matzoh and on the seventh day should be a restraining unto Hashem your God, you should not do work. (Reeh 17:8) When talking about Succos however, the pasuk says bayom hashimini atzeres tiyeh lachem kol mileches avodah lo saasu. On the eighth day a restraining will be to you, you should not do any work. (Pinchas 29:35) When talking about Pesach, the pasuk says that it is a restraining for Hashem, but while talking about Shimini Atzeres, the pasuk says it is a restraining for you, Bnei Yisrael. Additionally, when talking about Shavuos, the pasuk does not say atzeres at all, not for us, Bnei Yisrael, and not for Hashem. Why do the pesukim use different language, and why does the torah not mention atzeres by Shavuos? The Mishna in Chagiga (2:3) states that Beis Hillel hold that on Yom Tov one is allowed to bring both a Shlamim and an Olah, a Korban for oneself as well as a Korban strictly for Hashem, because, while the Korban for Hashem will not be eaten by a person, which is why bringing a Korban on Yom Tov is allowed, we still allow this so that our table is not full while Hashems table is empty. From here we see that bringing a Korban for oneself as well as for Hashem is permitted on Yom Tov. On Succos, we know that there are 70 Korbanos, the parei hachag, which the gemara explains are corresponding to the 70 umos haolam (either because on Succos the world is judged for rain or because on Succos the Korbanos are to try to bring the other nations closer to Hashem) (Succah 55b). Because the Korbanos on Succos are corresponding to the umos haolam, we might think that it is permitted to do melacha, i.e. cook for a goy, on Succos. Therefore, the pasuk says: atzeres tiyeh lachem, teaching that one is only permitted to do melacha for oneself, and not for a goy. However on Pesach and Shavuos, one would not think that it is permitted to do melacha for a goy, because both of these Yamim Tovim are related to separating ourselves from the umos haolam. On Pesach

Volume XVII, Issue 34

Page 3

we celebrate leaving mitzrayim, while on Shavuos we cele- piness when a very similar language appears in Parshas brate receiving the torah, thereby separating us from the Noach regarding the destruction of the world? The pasuk other nations. there states: Vaani hineni mavee hamabul mayim al haaretz (Beraishis, 6:17). Is it possible that Hashem When talking about Pesach, the Torah says atzeres destroyed the entire world with happiness and joy? In lahashem, to teach us that we are permitted to bring an response the Midrash says, yes, indeed Hashem does deOlah, a Korban strictly for Hashem. We might think that rive happiness when destroying his enemies, and it cites because during Pesach we did not yet receive the Torah, we several pesukim proving this point. Among them is the would not be allowed to being an Olah because we were following pasuk in Mishley (11:10): bituv tzaddikim not yet connected to Hashem, and therefore it would not taalotz kiryah uvaavod rishaim rinah The city exults in be appropriate to bring an Olah on Yom Tov. Therefore the good of the righteous and when the wicked perish the Torah specifically says that Pesach is an atzeres for there is glad song. Hashem, teaching us that we can indeed bring an Olah on Pesach. Another question that is related to this topic is that of how should we react to the downfall of our eneHowever, on Shavuos none of this is necessary. mies? This pasuk in Mishley seems to teach us that it is Shavuos is a time where we connect with Hashem, and we appropriate to derive happiness from the downfall of our make a special bond with him through the acceptance of the enemies. Additionally a Gemara (Sanhedrin, 39b) at the torah. Obviously we would be allowed to bring an Olah, a conclusion of a discussion on this topic states: hu aino sas Korban for Hashem, because the essence of Shavuos is con- aval acheirim maisis - He (Hashem) doesn't rejoice but necting with Hashem and his Torah. Additionally, we causes others to rejoice... This Gemara as well proves would not think that we can do melacha for a goy, because that it is appropriate to rejoice over the downfall of our on Shavuos we separate ourselves from the other nations, enemies. Furthermore there is another Gemara to become the am hanivchar. Shavuos is the time when we (Megillah, 16a) that seems to convey this message by tellrealize how lucky we are to be connected to Hashem. ing the following story: Haman told Mordechai to ascend Through this realization and through the learning on Shavuthe Kings horse and ride as that was which the King had os we should be zocheh to become even more connected to commanded to be done. Mordechai responded, I am too Hashem, through the rebuilding of the ultimate connection, weak because I have been fasting and mourning. So Hamthe beis hamikdash, bimheira vyameinu. an bent down and Mordechai stepped on his back and ascended the horse. As he was ascending he kicked HamREJOICING OVER THE DOWNFALL OF an. Haman said does it not say in a Pasuk, When your ONES ENEMIES enemy falls do not rejoice? Mordechai responded that this Pasuk refers only to Jews. Ztu| fx|uxz

This Gemara also teaches us that it is appropriate The goal of this article is just to inform you of the various to rejoice over the downfall of our non-Jewish enemies. views on this topic. Please refer to your local Rabbi for a However, the Pasuk which states When your enemy falls psak halacha. do not rejoice (Mishley 24:17) is interpreted differently by Rabbinu Yonah. He writes that this Pasuk warns someWhen Hashem declares his decision to appoint the one who isn't rejoicing for the sake of Hashem but rather Leviim to serve in the Beis Hamikdash instead of the first- simply because the evil person has died. Obviously this born sons he does so with an interesting language: Vaani distinction is very nuanced, and requires great effort to hiney lakachti es halviim mitoch Bnai Yisrael tachas kol bechor properly adhere to the words of Rabbeinu Yonah. peter rechem miBnai Yisrael vihayu lee halvim (3:12). Instead of simply stating vaani, the adds the word hiney. Addionally, Yechezkel Levenstein in a lengthy The Midrash Rabbah explains that this comes to teach us essay in his sefer Ohr Yechezkel: Middos- Lassos Nekama that Hashem appointed the Leviim with joy and happiBaGoyim explains how we have an innate desire to reness. However, a follow up question was raised in rejoice over the downfall of our enemies. But, in his words, sponse: How can you say that va' ani hiney implies hap- this desire is worthless and in-vain. It appears from here

Page 4

Volume XVII, Issue 34

that although there are sources which indicate that it is insulin, the two steps involved in a Jewish marriage. Then, perhaps permissible to rejoice over our enemies downfall, the culmination of all of this would be the kvius, the degalim. doing so will not benefit us in any way. This is what Hashem loves, He counted us because the Shchina was established permanently, and was something that our diligence and consistency helped set up. ZMAN MATAN TORASEINU Shavuos is Zman Matan Torasainu, the day that we received the Torah. When we got the Torah there was great fanfare, there was thunder, lightning and the blowing In Parshas Bamidbar, the Torah tells us that each Shevet had a degel, a flag, under which they would travel. of the Shofar. This was a wonderful thing as we recognized Each group of three Shvatim would also have a degel, under Hashem and His Torah in a most awesome way, however, which the threesome would travel collectively. The ques- this did not give the Bnei Yisroel the energy to keep the Torah forever. In fact, it only took us forty days to stray tion is, what is the significance of these degalim? and make the Eigel Hazahav. That is why the second Luchos were given quietly and discretely, in a fashion that resemEarlier on in the Parsha, Hashem tells Moshe to bled sustainable, everyday life more closely. While many of count the Bnai Yisroel. Rashi comments that the reason us stay up to learn all night on Shavuos, and it is most cerwhy Hashem counted Bnei Yisroel here was because He loves us so much and wanted to count us when He came to tainly a wonderful thing, the sporadic momentous occasions rest His Shchina among us. Perhaps the degalim signify the must be coupled with kvius, and that is what the degalim are all about. Shavuos is a wonderful yom tov, but it goes far hashraas haShchina that came in this Parsha. beyond the day itself. On Shavuos, we commit to the Torah, learning it and practicing it as well as we can every sinThe Torah tells us the date of this census. It was on the first of Iyar in the second year. That was one month gle day. after the Mishkan was set up for the first time. The Gur Aryeh asks why Hashem is first counting us now if the Shchina came in Nisan when the Mishkan was erected. The Drash David answers the question by saying that the Shchina was not permanently established for the first thirty days. This is similar to the concept that a house is not considered permanent for the first thirty days and, therefore, does not require a mezuzah. Thus, Hashem waited until Alef Iyar because that was then the hashraas haShchina was officially established and considered permanent. lx{wt gtzx

We see that permanence and the establishment of regularity are very important. This is because they help a person do things in an organized and efficient manner. One who does not have a regular routine will find it very difficult to accomplish great feats in avodas Hashem. Degalim are a symbol of kvius, permanence or stability, and we attain that now, after a month with the Mishkan. The Ramban tells us that the Shechina of the Mishkan was of the same intensity of the Shchina of Her Sinai, but there was less fanfare involved. Thus, continues the Drash David, the hashraas haShchina of the mishkan was simply a continuation of the revelation at Her Sinai. He goes as far as to compare the two occasions to arisen and

Menahel: Rabbi Michael Taubes Rabbinic Advisor: Rabbi Baruch Pesach Mendelson Distribution Coordinator: Binyamin Pfeiffer Publication Manager: Philip Meyer Associate Editor: Akiva Schiff Editors-in-Chief: Meir Finkelstein, Yoni Schwartz