JULY 30, 1999 VOL 2, ISSUE 44 17 AV 5759

"A Land whose stones are iron." (8:9) QUESTION: The Gemara (Ta'anit 4a) says, "Read not 'avanehah' - 'stones' - but 'bonehah' - 'builders' " - referring to talmidei chachamim - Torah scholars. Why are talmidei chachamim compared to iron and not to stones? ANSWER: King Shlomo says, "As iron sharpens iron, so a man sharpens his fellow" (Proverbs 27:17). The Gemara (Ta'anit 7a) says that Torah scholars are compared to iron because one sharpens the other in halachah. When one stone is rubbed against another, fire is created (see Pesachim 54a). Fire represents machloket - arguments and disputes - because just as fire destroys a home, so machloket destroys families and friendships. By comparing Torah scholars to iron the pasuk is teaching that talmidei chachamim should sharpen and assist one another, and not be like stones, creating potentially catastrophic sparks of dissension. (ibid)

"Carve for yourself two stone Tablets." (10:1) QUESTION: From the word "lecha" - "for yourself" - which seems superfluous, the Gemara (Nedarim 38a) derives that Moshe was permitted to keep the chips of the Tablets, which made him very rich. Why is it important to know how he became wealthy? ANSWER: Many businesses have major expense accounts and also a petty cash fund for small expenditures. Careful watch over the small expenditures is crucial to the overall success of the business, and negligence regarding the petty cash fund can sometimes run the company into serious financial difficulties. The Tablets contained the Ten Commandments, which in reality represent the six hundred and thirteen mitzvot of the Torah. Among the mitzvot of the Torah are ones which people consider important, and others which they consider trivial. They compare some of the mitzvot to precious stones, and regard others as mere "chips," which are much less valuable. The chips of the Tablets are thus a metaphor for often-neglected mitzvot. The Gemara is not merely telling us the source of Moshe's material affluence, but also describing his spiritual wealth, which, according to our sages, derived from his careful observance of every mitzvah, even what some consider the "chips." (ibid)

"You shall bind them for a sign upon your arm and let them be a frontlet between your eyes. You shall teach them to your children" (11:18-19) QUESTION: Why here does it first mention the mitzvah of tefillin followed by the mitzvah of teaching the children, while in the first portion of Shema (6:6) it says first, "You shall teach them thoroughly to your children" with the mitzvah of tefillin following? ANSWER: A parent is obligated to

teach his child Torah as soon as he is able to speak (11:19, Rashi). When the child reaches the age of thirteen, he becomes Bar-Mitzvah and is required to wear tefillin. Many parents take an active interest in their child's education when he is very young; however, as he grows older, their participation wanes. In the first portion of Shema, the Torah is teaching that the first obligation of a parent is to teach his child Torah while he is very young, and afterwards when he reaches the age of thirteen, he must see to it that he puts on tefillin. The second portion is teaching that even when the child is already wearing tefillin i.e. he has become Bar-Mitzvah, the parent is not free of his obligation to educate his children. He must continue to teach and always be involved in his children's Torah learning. (ibid)

"You shall bind them for a sign upon your arm and let them be an ornament between your eyes." (11:18) QUESTION: When tefillin fall to the ground they should be picked up immediately, and it is customary to give them a kiss. What is the significance of this? ANSWER: When Rabbi Levi Yitzchak of Barditchev once observed such a scene in his shul, he lifted his eyes to heaven and said, "A-mighty G-d, when this simple Jew's tefillin fell down, he immediately picked them up and kissed them. The Gemara (Berachot 6a) says that You, too, wear tefillin and in Your tefillin is written Your pride in the Jewish people. "Unfortunately, Your tefillin - the Jewish people - have fallen, and have been lying in disgrace for many years with the nations of the world stepping on them. Why don't You pick up Your tefillin - the Jewish people - and give them the 'kiss' they well deserve?" The meaning of Rabbi Levi Yitzchak's heartfelt plea to Hashem to "pick up Your tefillin and give them a kiss" was that Hashem should immediately send Mashiach to redeem the Jews and take them out of exile. (ibid)

"You shall teach them to your children to discuss them." (11:19) QUESTION: The word "otam" can also be spelled with a "cholom vav" (Vov) (see Vayikra 23:43, 24:6). Why is the vowel here without a "Vov"? ANSWER: The word "otam" without a "Vov", which is translated to mean "them," can also be read as "atem" which means "you." The Torah is instructing that in order for a parent to succeed in teaching "otam" - "them" - Torah and mitzvot - to his children, it is imperative that it also be "atem" - you must be a living example to your children - i.e. they should see you learning Torah and observing mitzvot.

A non-observant father once sent his child to a Hebrew school. As the child's Bar-Mitzvah was approaching, he took his son to the Hebrew book store and asked the salesman for a Bar-Mitzvah set. The salesman opened the box and the boy saw in it a pair of tefillin and a tallit. Having no knowledge of these strange items, he asked his father with a puzzled expression on his face, "What are these?" The father told him, "My son, this is what every Jew must have when he becomes Bar-Mitzvah." The young boy looked up to his father and inquisitively asked, "So father, when are you becoming Bar-Mitzvah?"(ibid)

In our generation one can see and feel that Mashiach "is standing behind our wall."Moreover, that wall already has "windows" and "crevices".

Likkutei Sichos, Vol. VII, p. 104; ibid., Vol. XXII, p. 79)

The Mitteler Rebbe quoted the Alter Rebbe: "Ahavat Yisrael must possess one to the very core of life itself." (1)