chasam-sofer – Page 3 – Parsha Ponders

Angels and repentance[1]

כי המצוה הזאת אשר אנכי מצוך היום לא-נפלאת הוא ממך ולא רחקה הוא
For this mitzvah that I command you is not beyond you, nor is it far from you[2]

The subject of this verse is a matter of dispute. Rashi says[3] that it’s referring to the Torah, its fulfillment and study. Ramban however says[4] it’s referring to something very apropos to the time period we are in. It’s referring to the mitzvah of teshuva, repentance[5]. There’s an interesting Midrash about this verse[6]. It says that “this mitzvah” is not removed from us, but it is removed from the Angels. At first glance[7], this would sound more like Rashi’s interpretation. The Torah was given to humans and not the Angels, so it is in a sense “removed from them”[8]. Is there any way to understand this Midrash according to the Ramban, that “this mitzvah” is referring to teshuva?

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August 13, 2021

Shoftim 5781

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Matters of doubt[1]

על-פי התורה אשר יורוך ועל-המשפט אשר-יאמרו לך תעשה לא תסור מן-הדבר אשר-יגידו לך ימין ושמאל
You shall do according to the Torah that they rule for you, and the judgement that they tell you. Do not turn left or right from the matter that they tell you[2]

The Rambam, also known as Maimonidies, learns from this verse[3] the obligation to listen to the Rabbis. It comes out then that every Rabbinic mitzvah, obligation, or prohibition, are all included in the commanded not to turn from the matter that they tell you. That should make them all obligatory on a Biblical level in some way. To this asks[4] the Ramban, also known as Nachmanidies, how could it be then that we have a rule in a Biblical matter of doubt that one must be stringent, but in a Rabbinic matter of doubt one may be lenient? If every Rabbinic matter is really Biblical, how could there be this distinction?

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July 22, 2021August 5, 2021

Va’eschanan 5781

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The testimony of Shabbos[1]

Remember the Shabbos day, to sanctify it[2]	זכור את-יום השבת לקדשו	Safeguard the Shabbos day, to sanctify it…[3]	שמור את-יום השבת לקדשו וגו’
Do not testify falsely regarding your fellow[4]	לא תענה ברעך עד שקר	Do not testify in vain regarding your fellow[5]	ולא-תענה ברעך עד שוא

In the Shabbos morning prayers, we declare: ושני לוחות אבנים הוריד בידו, Moshe brought down from Mount Sinai two stone tables in his hand, וכתוב בהם שמירת שבת, and they are engraved with the obligation to observe Shabbos, וכן כתוב בתורתך ושמרו בני ישראל את השבת, and similarly it is written in Hashem’s Torah[6] that, “the Jewish people shall observe Shabbos”. We can ask a few questions on this declaration. First of all, why do we need to support the observance of Shabbos by bringing a verse? If the stone tablets, which were written by G-d Himself[7], command resting on Shabbos, what does a verse in the Torah add? Another question is with regards to the phrasing of the declaration. We say that they, the two stone tablets, are engraved with the obligation to observe Shabbos. At first glance this seems false. Only the first of the two tablets mentions Shabbos. How can we resolve these difficulties?

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July 15, 2021

Tisha B’Av 5781

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Consolation through mourning[1]

והפכתי אבלם לששון ונחמתים ושמתחים מיגונם
I have flipped their mourning to joy, and I have consoled them and made them rejoice from their anguish[2]

If we examine the way we observe Tisha B’Av carefully, we’ll be astounded by what we see. For almost two thousand years, the Jews have had their ups and downs in exile. As time passes, whatever good we’ve received from Hashem quickly fades from memory. Yet, every year our eyes are filled with tears for the destruction of our Temple, and the exile from our land. This is unlike any other nation. Whenever a nation lost something that was precious to them, they eventually got over it and moved on. What’s the secret to the Jewish preservation of their mourning?

Our Sages teach us[3] a concept in human psychology. Hashem decreed, as an act of kindness, that the sadness we feel when we lose a loved one fades with the passage of time. However, this is only the case when we actually lose a loved one. If it’s a mistaken loss, Hashem makes it that the person will never accept consolation. We see this with Yaakov and Yosef. Yaakov thought his son Yosef had been eaten by a wild animal, and was never consoled for his loss. The reason was because he in fact hadn’t lost his son, as he was merely sold to Egypt as a slave.

We can apply this concept to our discussion. Every nation that ever lost something realized that they’ll never get it back. As such, with the passage of time, they eventually get over their loss. Not so the Jewish people. Deep down, we know Hashem hasn’t abandoned us. We constantly look forward to the day that Hashem will redeem us from our exile. It turns out then that our constant mourning is the very source of our consolation[4]. It’s testimony to the fact that what we lost isn’t gone forever. This is why Tisha B’Av is also known as a festival[5]. It’s the day that know with full confidence that we will eventually be redeemed[6].

May we merit this year to a true consolation, with the rebuilding of the Temple and the restoration of Jerusalem.

[1] Based on Derashos Chasam Sofer III p. 84 col. 2

[2] Jeremiah 31:12

[3] Bereishis Rabbah 84:21

[4] This reminds me of a popular story involving Napoleon. The story goes that he was travelling through the town he was in on Tisha B’Av, and heard wailing coming from the local synagogue. He asked what all the fuss was over, and was informed that the Jews were mourning the loss of their Temple. He was surprised to hear this, as he hadn’t realized they had a Temple which was recently destroyed. He was informed that it had been 1700 years since the destruction. He responded that a nation that mourns its Temple so much will surely merit to see it rebuilt. For the origins of this story and its veracity, see http://onthemainline.blogspot.com/2011/08/on-napoleon-tisha-bav-legend-tracing-it.html

[5] Lamentations 1:15. See Shulchan Aruch Orach Chaim 559:4

[6] This is also alluded to in the words of our Sages כל המתאבל על ירושלים זוכה ורואה בנחמתה (Ta’anis 30b), meaning immediately

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July 14, 2021

Devarim 5781

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Having the proper perspective[1]

יקוק אלקינו דבר אלינו בחרב לאמר רב-לכם שבת בהר הזה: פנו וסעו לכם ובאו הר האמרי וגו’‏
Hashem, our God, spoke to us on Chorev (Mount Sinai) saying: “Rav lachem dwelling on this mountain. Turn and travel and come to the Ammorite mountain…”[2]

Moshe, as part of his goodbye speech to the people, described the various events which got them to where they were now holding. Most of this speech was intended to act as a rebuke towards the people for their shortcomings throughout their journeys. One episode he described was that after spending over a year at Mount Sinai learning Torah, Hashem told them rav lachem. Literally He said, it is too much for you to dwell further on this mountain. It sounds like they wanted to stay longer, but Hashem told them it was time to move on. However, this seems to contradict a teaching of our Sages[3] that the Jews ran away from Mount Sinai like schoolchildren who run away from their classes. It sounds like they didn’t need much pressure from Hashem to leave. Which was it?

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July 3, 2021

Pinchas 5781

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Just reward[1]

פינחס בן-אלעזר בן-אהרן הכהן השיב את-חמתי מעל בני-ישראל בקנאו את-קנאתי בתוכם ולא-כליתי את-בני-ישראל בקנאתי
Pinchas, the son of Elazar, the son of Aharon the Kohen, turned back My wrath from upon the Jewish people, by acting out his zealotry amongst you. [As a result] I did not wipe out the Jewish people with my zealotry[2]

Parshas Pinchas begins where the previous parsha ended. Zimri ben Salu, a prince of the tribe of Shimon, committed a leud act with a Midianite woman in front of the entire congregation. Moshe was at a loss what to do[3]. Pinchas, a grandson of Aharon HaKohen, recalled that in such a situation a zealot may take the law into their own hands[4]. He punished Zimri, and Pinchas was rewarded kindly by Hashem. The Sages in the Midrash make an unusual comment about the results of Pinchas’ actions. They say[5] that “it makes sense that Pinchas was rewarded”. What do they mean by this teaching, and what are they stressing?

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May 13, 2021May 13, 2021

Bamidbar 5781

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Seeing (or is it counting?) double[1]

שאו את-ראש כל-עדת בני-ישראל למשפחתם לבית אבתם במספר שמות כל-זכר לגלגלתם: פקד את-בני לוי לבית אבתם למפחתם כל-זכר מבן-חדש ומעלה תפקדם
Count the heads of the entire assembly of the Children of Israel, by their families and their father’s houses, by the number of the names[2], all the males, by their heads. Count the Levites according to their father’s houses and by their families. Count all the males from one month of age[3]

Sefer Bamidbar’s English name of Numbers is aptly put[4], as there are many censuses that are described throughout the book. This parsha alone contains two censuses, one of the Jewish people at large (excluding the tribe of Levi), and one exclusively of the tribe of Levi. The two censuses have some differences. One of them is the main census of the people was of all the males above the age of twenty. This is not like the census of the tribe of Levi, which counted all males from the age of one month and up. Another difference is regarding the general census of the people, the Torah stresses that they be counted by their heads. This requirement is strangely absent from the census of the Levites. Regarding this latter difference, why did the Torah leave out the requirement of counting by their heads?

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April 23, 2021

Acharei Mos / Kedoshim 5781

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True holiness[1]

דבר אל-כל-עדת בני-ישראל ואמרת אלהם קדשים תהיו כי קדוש אני יקוק אלקיכם: איש אמו ואביו תיראו ואת-שבתתי תשמרו אני יקוק אלקיכם: אל-תפנו אל-האלילם וגו’ וכי תזבחו זבח שלמים ליקוק וגו’‏
Speak to the entire congregation of the Children of Israel and say to them: “You shall be Holy, for I am Holy; I am Hashem your G-d. You shall revere your mother and father, and you shall observe My Shabbos; I am Hashem your G-d. Do not turn towards the false gods…When you offer a peace offering to Hashem…[2]

Parshas Kedoshim is chockfull of mitzvos, both interpersonal and between man and G-d. Sometimes it is hard to discern why the mitzvos are presented they way they are, but if one were to investigate thoroughly, sometimes their labor will be fruitful. One such example is at the very beginning of the parsha. We are told to be Holy, for Hashem is Holy. Then we are told to revere our parents, and observe Shabbos. Then we are warned against idolatry, which is followed by the concept of bringing a voluntary peace offering to Hashem. What can we glean from the juxtaposition of these mitzvos?

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April 16, 2021

Tazria / Metzora 5781

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The difference between a Metzora and a Kohen[1]

אדם וגו’ והיה בעור-בשרו לנגע צרעת והובא אל-אהרן הכהן או אל-אחד מבניו הכהנים: ויצא הכהן אל-מחוץ למחנה וראה הכהן והנה נרפא נגע-הצרעת מן-הצרוע
When a person…develops a tzara’as affliction on their skin, he shall be brought to Aharon the Kohen, or to one of his sons, the Kohanim… The Kohen shall go outside the camp and he shall see, and behold! The afflicted person’s tzara’as affliction has healed![2]

This week’s double parsha mostly deals with the laws of tzara’as, most commonly translated as leprosy. While being a whitish skin condition, in reality it’s a totally unrelated spiritual malady[3] with physical symptoms. Chazal tell us[4] that someone who contracts tzara’as, known as a Metzora[5], usually committed a certain sin[6]. One example is that of loshon hara, evil speech. As a result of his sin, he is infected with a disturbing skin condition, and has to have his status established by a Kohen. If the Kohen determines he is spiritually pure, then he is. The opposite is also true.

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April 2, 2021

Shevii shel Pesach 5781

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The free choice to split[1]

הים ראה וינס הירדן יסב לאחור
The [Reed] Sea[2] saw and ran away, the Jordan River turned backwards[3]

During the holiday of Pesach (as well as every other holiday), we recite Hallel during the morning prayers. It consists of chapters 113 to 118 from Psalms. Chapter 114 describes how when the Jews left Egypt, nature was entirely subservient to them. Nothing stood in their way. Most pronounced was the miracle of the splitting of the sea. On the seventh day of Pesach, we commemorate this event with the Torah Reading being the Song at Sea that the Jews recited[4] after this miracle[5]. In Psalms the sea is described as “running away” from the Jews, meaning that it split in two, after seeing something. What did it see that made it split? One explanation[6] is from a Midrash, which says is it saw the Jews fighting whether they should jump into the sea or not[7]. Some felt it would be a sanctification of Hashem’s name, and they had faith He would perform a miracle. Others felt it wasn’t a good idea. This is very hard to understand. Why would this be a reason for the sea to split? If anything, the fact that the Jews disagreed whether to sanctify Hashem’s name should be a reason not to split. What’s the intent of this Midrash?

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