L'ILUY NISHMAS HORAV MOSHE MORDECHAI BEN R' YECHEZKEIL ZVI HAKOHEIN - NIFTAR
8 MENACHEM OV 5765 - TNTZB"H
An origin answer from the above niftar that he offered on a question that was
raised in parshas Mikeitz 5759:
Ch. 41, v. 32: "V'al hishonos ...... pa'amoyim ...... u'm'ma'heir" - We find
that Yoseif also had two dreams (37:7,9) but they were not fulfilled for
thirteen years or for twenty-two years. Why was there no "um'ma'heir .."?
The gemara Brochos 55b says that the fulfillment of a dream is governed by
the interpretation. Yoseif said in his interpretation of Paroh's dream that it
would take place right away. Yoseif's dream also should have, but with no one
verbalizing this, it did not happen. (Heard from R' M.M.K.)
SEDRAH SELECTIONS PARSHAS VO'ES'CHANAN 5765 BS"D
Ch. 3, v. 27: "Umizrochoh" - And eastward - Rashi explains that Hashem
allowed Moshe to view all of Eretz Yisroel. Since he was on the east side of Eretz
Yisroel, what is the intention of looking eastward, away from Eretz Yisroel?
Any help would be greatly appreciated.
Ch. 5, v. 17,18: "V'lo saa'neh v'rei'echo eid shov, V'lo sachmode eishes
rei'echo" -And you shall not testify against your friend negligible testimony, And
you shall not lust your friend's wife - Why is there a conjunctive Vov
connecting these two verses? The Baal Haturim answers that a person might falsely
testify that someone is dead to allow himself to marry the "widow." (The Rabbis
have made an injunction that one who does testify to the death of a husband,
he may not marry the widow.)
The Meshech Chochmoh says that with this insight (he quotes the Rashbam, but
in our print it is in the Baal Haturim) we understand why the verse here says
"shov," - negligible - while in the first set of Commandments it says
"sheker," - false. Since this is a prohibition against falsely stating that a husband
has died, in the future he will likely appear, and we will see that the
testimony is worthless.
Ch. 5, v. 18: "V'lo sachmode eishes rei'echo v'lo sis'aveh beis rei'echo" -
And you shall not lust your friend's wife and you shall not lust your friend's
house - What is the difference between "chemdoh" and "taavoh"? The Rambam in
hilchos g'zeiloh 1:10-12 explains that "taavoh" is lusting and yearning for
something, while "chemdoh" is reacting to this lust by taking action to bring it
into his possession, even if paying for it after nagging and nagging the owner
until he acquiesces.
The Sma"g and Sma"k both disagree, questioning the explanation of the Rambam,
"If this were so, then the Torah is stricter with taking someone's wife than
with his property. The sin of lusting another's wife is only complete when
actually taking her, while by simply lusting someone's home he has already
committed a sin. They therefore offer that technically they are the same.
The Sma"k adds: Even though the Mechilta clearly states that "lo sachmode" is
only with acquiring the object, such as paying for it, the basic sin is
transgressed just with the emotion, but lashes are not administered for
transgressing unless the object is acquired, to be a transitive sin.
Ch. 5, v. 28: "V'atoh poh amode imodi" - And you stay here with Me - This
verse is the source for the opinion that Moshe refrained from marital relations
for the rest of his life. After a three-day purification and preparation period
of separating from their wives prior to hearing the Ten Commandments, the
rest of the bnei Yisroel went back to their tents (verse 27) to resume having
marital relations, while Moshe was told to remain with Hashem, i.e. to not resume.
However, the M.R. at the end of parshas V'zose Habrochoh says that Moshe
restrained from the time of communicating with Hashem by the burning bush. Perhaps
at that point he did so voluntarily, while here he received a command. This
is in consonance with the words of Tosfos on the gemara Shabbos 87a d.h.
"V'atoh poh," that Moshe voluntarily separated from his wife even before Hashem's
command, although Tosfos does not say when this began. Tosfos goes on to explain
exactly what was Miriam's and Aharon's complaint.
Ch. 6, v. 4: "Shma Yisroel" - Hear Yisroel - This verse is arguably the
second most daily repeated verse in all the Torah, as it is said at least four
times in our daily prayers. What is the most daily repeated Torah verse?
Ch. 6, v. 4: "Shma Yisroel" - Hear Yisroel - Some halachic commentators say
that this verse is the source for our mitzvoh of belief in the One G-d.
At the end of World War II Rabbi Eliezer Silver went to Europe to help the
recovery effort for the "sheiris hapleitoh," the holocaust survivors. He had the
practice of entering churches during the highpoint of the Sunday services,
going right up to the front and screaming out the complete verse "Shma Yisroel"
in the original Loshon haKodesh. Needless to say, since this wasn't part of
the Catholic "nusach" of prayer, whether they were Galicianers or otherwise, it
created quite a stir.
A most unfortunate situation took place during the war. Parents who feared
for the lives of their young children gave them for safekeeping to their Polish
neighbours, hopefully surviving the war, and then to have their children
returned to them, or at least to surviving relatives. The church, in the main, felt
that they were saving the Jewish souls by not returning them to those whom
their parishioners were unsuccessful in killing themselves. Much effort was
expended to recover these children, who were oft-times not aware of who their
parents were, or had no interest in returning to their roots after experiencing
their Polish safe-keepers' influence.
Rabbi Silver, after screaming out "Shma Yisroel," would immediately look at
the faces of the young children in attendance. If he sensed a facial response
of some recognition of his words he would further investigate the roots of the
child, and if he found out that the child was indeed Jewish, he would attempt
to bring the child back into the fold, and if possible, also back to his/her
Ch. 6, v. 7: "V'shinantom l'vo'necho" - And you shall inculcate them into
your children - The gemara Sanhedrin 19a says that he who teaches Torah to
another's child, it is as if the child were born to him. This means that the effort
expended by the teacher should be his total being, even to the point of
causing himself much pain, "k'ilu y'lodo," just as if he himself went through the
labour pains. (Divrei Sholo-m Ve'emes)
The GR"A annotated his "sidur," and wrote in the margin of the paragraph of
"Shma" a source for each of the Ten Commandments. He sourced "Lo sirtzach," -
Thou shalt not kill - in "v'shinantom l'vo'necho," as our Rabbis have taught,
"He who does not teach his son Torah, it is as if he has murdered him."
A Rabbinic assembly took place in S. Peterberg in 1909. A suggestion was made
that all Rabbis teach Torah to the young children of their respective
communities. This suggestion met with murmurs of discontent, as some felt that it was
below their scholarly dignity. The Holy Chofetz Chaim stood up and declared
that this was the holiest task for the nation Yisroel, far exceeding the
importance of just being a Rabbi, whose responsibilities were basically limited to
make halachic rulings.
The Chidushei hoRi"m had thirteen children. When the first twelve r"l died
during his lifetime, not a tear was forthcoming. He accepted the Heavenly decree
with full faith. However, when his 12th and final child, Rabbi Avrohom
Mordechai died, he cried, saying that he now was bereft of the opportunity to
fulfill the mitzvoh of "v'shinantom l'vo'necho" with his own biological children.
(He told his wife that because of their extremely tragic situation, they
would be a comfort for others who lost only one child, similar to the gemara
Brochos 5, "Omar Rebbi Yochonon 'Dein garma d'asiro bir.'")
A petitioner came to the Chofetz Chaim, requesting that he pray for the
success of his raising his children in the path of Torah. The Chofetz Chaim
responded, "Do you expect to educate your children through my blessing?! You must be
wiling to sell the pillow under your head to hire a competent, G-d fearing
individual to educate your children."
Rabbi Yoseif Chaim Sonnenfeld said that just as the gemara says that he who
recites the paragraphs of "Shma" and "V'hoyoh im shomo'a" and does not wear
tefillin, it is as if he has given false testimony, so it is with one who sends
his children to an institution that does not teach Torah in purity, based on
the values of the previous generations.
Although the mitzvoh of teaching ones' children Torah rests squarely on the
father, nevertheless, the mother who puts in effort to see that her children
receive a Torah-true education, and do not remain ignoramuses (ignorami?), her
reward is great. (Sefer Hachinuch)
The mother inculcates Torah values and fear of heaven into her children, as
they are most open to receive her influence because she is the more merciful
parent. The success of her children in the pursuit of a Torah-based life is in
the main to her credit. (Rabbeinu Yonoh in I'geres Ha'teshuvoh)
The insights on this verse were collected by the sefer Mayonos Hanetzach al
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V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights