Matot-Masei

Speaker:
Date:
June 06 1996
Downloads:
3
Views:
574
Comments:
0
 

Editor's Note: The following is based upon a private conversation between HaRav Drillman, zt"l and the editor that took place in Tammuz of 5756 (June 1996). BGK


"And Moshe spoke to the heads of the tribes of the children of Israel saying, this is the word which God has commanded." (Bamidbar, 30:2)


HaRav Drillman explained that if one looks in Tanach he will we see that all of the Neviim started their prophesies with the word "Koh amar Hashem...", meaning "thus spoke Hashem..." except for Moshe Rabbeinu who would say "Zeh hadavar...", meaning "this is the word". This difference is explained by the Sifrei on Parshas Mattos as being indicative of the fact that Moshe Rabbeinu's level of prophesy was higher than that of all other prophets. Specifically, we mean to say that all of the other prophets received their prophecy in a vision or a dream, while Moshe would receive HKB"H's message clearly and lucidly.


HaRav Drillman also explained that another difference was that all other prophets had a mission to serve Klal Yisroel in transmitting their prophecies according to the specific time in which it was said and according to the power of the individual Navi's level of understanding. These prophets understood that whichever particular word of prophecy they were speaking was enduring for all eternity. However, in reality, each generation would understand and apply the prophesy according to their specific nature and situation. In comparison to this type of prophesy, Moshe Rabbeinu's level of prophecy was superior in that he understood the prophecy according to its time and place, and understanding that a prophecy is only relevant for a particular time, and later the Ribbono Shel Olam may desire something else. It is for this reason that the Parsha's discussion of the laws of Nedarim (vows) opens with "this is the word...," even though it is a commandment incumbent on every generation.


HaRav Drillman based this explanation upon the Gemara in Baba Basra (120a-b)on the words "from sacrifices slaughtered outside of the Beis HaMikdosh and afterward brought to the Temple." This Mitzvah is introduced with "this is the word," and ends saying that it is for "all generations." The Gemara compares it with the laws of breaking vows, saying that both are relevant in all generations, and then depending on the time and place. Nonetheless it is introduced with "this is the word," for one who vows not to do something does so according to the level of his understanding that this abstention will bring him to the service of the Ribbono Shel Olam and that there is nothing inherently good about this action. It is for this reason that it is said, "this is the word," because one must understand that the particular action is only temporarily forbidden, and that HKB"H can give him the power to receive all the good of the world without being disconnected from the service of the Divine.


"A man who makes a vow . . ." (Bamidbar, 30:3)


In Sefer Tehillim (104:24) it is written "How great are Your works, God; You have made them all with wisdom, You have filled the land with your possessions." HaRav Drillman explained in the name of the Holy Ishbitzer that it is from this idea that we discover the essence of the prohibition of Nedarim.


To begin, we must understand that all the boundaries and "fences" used to protect the Halacha, both those involving an action or involving refraining from an action, are included within the Taryag Mitzvos (613 commandments). The 613 commandments must be observed in every generation by all of Klal Yisroel without any kind of change or deviation in any form other than those ruled on by a duly constituted Sanhedrin. And yet we still find that there are situations in the world that where certain acts are temporarily forbidden. Therefore, if a person should decide that it is necessary to forbid himself something, or a legal authority declares something forbidden to the whole generation, the edict would have the weight of a rabbinical prohibition, and a "fence" in halachic terminology.


According to the Ishbitzer, it is for this reason that the Torah discusses the issue of Nedarim, where for the specific time each "fence" is deemed necessary it will treated as an Issur d'Oraisa, carrying the weight of a scriptural prohibition. This means to say that when the Neder becomes necessary it will be considered as if it is one of the 613 mitzvos delivered to Moshe different only in that it can be changed according to the specific time. Any time one takes upon himself a vow he is completing the entire structure of the words of Torah. This concept is similar to one found in Maseches Shabbos (119b) where it says "all who say, `[thus the heavens and the earth] were completed,' it is if he is made a partner with HKB"H, in the act of creation."


What does this mean? How can one become a partner with HKB"H in Ma'aseh Bereishis if Man was not created until the very end? We mean to say that the entire purpose of the creation of the world was in order for us to praise HK"BH, and whenever one stands to give praise and thanks for creation, he is completing or being made a partner in that act of creation. HaRav Drillman explained that in a similar manner, when one makes a vow for a specific period of time, one is completing the honor of the Torah by guarding its laws. According to HaRav Drillman this is the meaning of "how great are your works, God ... You fill the land . .." Meaning that "You fill the land," at each and every moment, "with Your possessions," with the completion of the words of Torah, to make this completion with words and fences to form Issurei d'Oraisa.


"A man who makes a vow..." (Bamidbar, 30:3)


The Gemara in Maseches Nedarim (10a) asks "what is konam?" which is used as a form of proclamation when one makes a vow of abstinence. According to Rabbi Yochanan taught that it comes from a foreign language. Rabbi Shimon ben Lakish said that it is a term that was coined by Chazal specifically reserved for nedarim. This is similar to what is written in Sefer Iyov (28:28), "The fear of G-d is wisdom, to turn from evil is understanding." What is Chochmah (wisdom)? Chochmah is when one considers everything carefully and separating himself from that which is not proper. What is "Binah" (understanding)? When a person's heart is refined to such a degree that nothing that goes against the will of HKB"H can enter or be desired. It is for this reason that we have the concept of nedarim so that all whose hearts are not yet sufficiently refined not to come to failure by allowing their desires to enter their hearts and seduce them away from the proper path. HaRav Drillman explained that Rabbi Yochanan said that all the terms used for vows of abstention are from foreign languages because the concept of having to use an outside form of protection to be able to refrain from sin is foreign to the heart of the Jew. In the lexicon of Chazal foreign languages are likened to stammering, and one who has not yet internalized the concept of Binah, one who is unsure as to how to best serve the Ribbono Shel Olam, is considered to stammer.


How can it be that both of these great talmidei chachomim had a different source for the word "konam". The Gemara explains that each one explained "konam" according to his past experiences. Rabbi Yochanan, who was completely righteous from birth, could not comprehend the concept of needing assistance in observing the mitzvos, and hence felt that the concept was "foreign". Rabbi Shimon ben Lakish, a former highwayman, the story of whose return to the proper path is quite famous, understood that the Middas HaRachamim, the Divine attribute of mercy, can be compared to a staff tilting those who are unworthy to the side of mercy. (Maseches Rosh HaShannah 17a). Reish Lakish saw how even terms whose origins come from foreign languages were designated by the sages especially for certain halachic necessities because in his great compassion HKB"H will not abandon any intention for the sake of Heaven, even if it is not yet complete.


Take vengeance of the children of Israel on the `Midyanites and afterward you will be gathered unto your people." (Bamidbar, 31:2)


From where does the concept of taking vengeance against Midyan arise? Is not the concept of revenge frowned upon in Yehadus. HaRav Drillman explained that the name of Midyan comes from the word "dimyon" (imagination) meaning that the people of Midyan had impure imaginations given only to satisfying their hedonistic impulses and not to serving HKB"H. As such, it was imperative, for the sake of Klal Yisroel's future, that any influence of Midyan be eradicated.


"And Moshe was angry [that they had not killed the Midyanite women]. . . behold, they caused Israel to treacherously act against G-d concerning Pe'or . . . ." (Bamidbar, 31:14-16)


What cause Moshe to become angry? HaRav Drillman explained that Moshe Rabbeinu showed Pinchas that the latter had made the same mistake as Zimri ben Salu and all of the others involved with the illicit acts of the idol worship of Pe'or had made. What was this mistake? Their error was that they thought that the souls of the people of Midyan possessed an inherent Kedushah to them. The Gemara in Maseches Sanhedrin (82a) states that Zimri challenged Moshe saying "Who made Yisro's daughter, who is also a Midyanite, permitted for you to marry?" In essence Zimri is saying that just as Moshe Rabbeinu understood that Tzipporah was his "bashert" , so, too, was Kozbi connected to Zimri. This idea can also be found in the writings of the Arizal who taught that Kozbi was actually a reincarnation of Dinah, and that Zimri was a reincarnation of Shechem ben Chamor. Pinchas felt that Zimri was incorrect and that the match was inappropriate and so killed him. Now, Moshe Rabbeinu was showing Pinchas that he was making the same mistake in letting the people of Midyan live, that he was incorrect in thinking that they could rise to a level of Kedushah and so should be spared.


How did Pinchas, the zealot, come to make this mistake? HaRav Drillman explained that in the case of the idol worship of Pe'or, he did not actually see the illicit acts being committed, as he had with Zimri, and so it seemed to Pinchas that they should be permitted to live. Moshe Rabbeinu, however, understood that at the deepest depths of their hearts the people of Midyan were corrupt.


The Ishbitzer, however, taught that at the same time Moshe also showed Pinchas that in the worship of Pe'or there was some reason to suppose that these souls would be permitted to live, because, in truth, in a certain way there was a connection between their souls.[See the Mei HaShiloach on Parshas Pinchas. Ed.]


"And they journeyed from Mount Shafer, and they camped at Chareida." (Bamidbar, 33:17)


HaRav Drillman taught that this passuk means that in any situation where one is uncertain as to how best serve HKB"H in a certain circumstance (in other words, he is tempted to do something that he should not) he should create a boundary for himself to keep himself from the action in question. This is the meaning of "they camped at Chareida," for the word "Chareida" means "trembling" and thus owing to one's inner trembling at the uncertainty, it is good for him to "camp," and refrain from the action, as explained in Maseches Kesuvos (111a), when they swore not to force the end of days by means of excessive prayer.


HaRav Drillman noted the absence of the term "Nasi" when enumerating the leaders of the tribes of Yehudah, Shimon, and Binyomin in Bamidbar 34:19-21. Why is this so? Because in these tribes there was such a great love for one another that the princes did not let themselves be called by the title "prince," as they could not stand being elevated above the other members of their tribe. We see, said HaRav Drillman, that this great middah of these Shevotim continued to be the case for generations to come as can be found in the Gemara in Maseches Sotah (42a) which tells us that "not Yehudah on Shimon, nor Shimon on Binyomin because in the war between Pekach ben Remaliyahu, king of Israel, and Achaz, king of Yehudah, they showed kindness to their captives," for these tribes epitomized the concept of Ahavas Yisroel.


"The tribe of the children of Yosef have spoken well [in claiming that the inheritance in the land for the daughters of Tzlofchad would be unfairly transferred if they married into other tribes]."(Bamidbar, 36:5)


HaRav Drillman explained that "They have spoken well" means that even though it seems to be somewhat petty that they should worry that the portion of their tribe would be a little smaller, they were correct in raising this concern. Why? Because Chazal teach us that the division of Eretz Yisroel is a remez, a hint, as to how the glory of Olam HaBah will be distributed. Just as with the land of Israel so, too, in the world to come, everything will be exact down to a hair's breadth, where, as the Gemara states in Bava Basra (75a) "each one will be seated in his canopy, and [if one extends his boundaries] he will be burned by the canopy of his neighbor..." However, for now, in this world, HKB"H has commanded us to extend ourselves and give charity, for the dimensions of one's portion is not known. Therefore the tribe of Yosef took care to be so exact.


HaRav Drillman asked another question: "Why was the section of the tribe of Yosef's claim written at the end of the Torah?"[As Sefer Devorim is called "Mishne Torah", the "Second Torah", due to its repetition of many of the halachos of the preceding four books, Sefer Bamidbar is sometimes referred to as the "end" or "completion" of the Torah. Ed.] The answer can be found in Sefer Devorim (8:3) where it states that "not by bread alone does man live, but by all that comes out of the mouth of G-d does man live". How does this answer our question? Because "Bread" symbolizes the words of the Torah. The point is to understand at all times that the will of the Ribbono Shel Olam is in the words of Torah and through its study comes the knowing of His will. This section was written after the completion of the entire Torah in order to help us understand that there are things to be learned from the Torah from every word, at all times, at each moment. The words of the Torah are words of advice to let Man understand what HKB"H wants of us now, and how to do it.

Parsha:
Masei Matot 

    More from this:
    Comments
    0 comments
    Leave a Comment
    Title:
    Comment:
    Anonymous: 

    Learning on the Marcos and Adina Katz YUTorah site is sponsored today by Judy & Mark Frankel & family l'ilui nishmos מרדכי בן הרב משה יהודה ע"ה and משה יהודה ז"ל בן מאיר אליהו ויהודית