Brain And Heart - Tetzaveh 5773

I was delighted to see a Vort in the Ayalas Hashachar from Rav Shteinman. In order to appreciate my delight I have to first review something that Rav Yaakov Kaminetzky writes in Emes L'yaakov on Parshas Vaeschanan on page # 479 on the Posuk 6:5 (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ). Rav Yaakov was fond of saying that it is unusual that there is no word for the brain in Tanach. Moach in Tanach doesn't refer to the brain although it is used that way in modern Hebrew. There is no word for the brain in Torah Shebichsav.

Rav Yaakov is Mechadeish that the word Leiv (which is translated typically as heart) is actually a reference to the brain. We find very often expressions regarding the heart that have to do with wisdom (וְתֵן בְּלִבֵּנוּ לְהָבִין וּלְהַשכִּיל) that is actually a reference to the brain. This is Rav Yaakov's thought. When we say that Tefillin are Neged Haleiv Rav Yaakov explains, it means the Tefillin Shel Rosh which are by the head.

This always disturbed me because in many places the word Leiv seems to refer to the heart nevertheless there are many other places where it seems to refer to the emotions and not to the brain. It says in Shemos 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Or the idea of Leiv Chomeid the heart has jealousy, that is not the intelligence that has jealousy it is the emotion that has jealousy. Therefore, this Rav Yaakov remains something of a mystery.

I had heard many years ago that Rav Yaakov saw to make a distinction between the word Leiv and Levav saying that Leiv could mean heart as in the idea of (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ) to serve Hashem with all your heart means with all your intellect and all you're thought. But that is not the way that it is brought in the Sefer and apparently it was not his Maskanah. Ad Kan the Vort of Rav Yaakov.

In this week's Parsha on the Posuk in 28:3 (כָּל-חַכְמֵי-לֵב) Rav Shteinman writes independently the same Yesod. He says he believes that the word Leiv is a reference to the seat of intelligence, the brain. That the brain is referred to in Tanach as Leiv. However, he does go on to add another Nikuda which helps us with the places that seem to be contradictory, that seem to say that Leiv is the heart.

Rav Shteinman asks a Kasha. He asks how can you say that Leiv is the brain when Aharon Hakohen goes toward Moshe Rabbeinu in Parshas Shemos in Perek 4 the Posuk says in 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Rashi says as Schar for doing this Aharon was Zoche to the Choshen Mishpat in this week's Parsha and Urim V'tumim that are placed on the heart. The Choshen is certainly not worn on the head it is worn on the chest which is the place of the heart. Therefore, says Rav Shteinman we seem to see that Leiv refers to heart.

Rav Shteinman answers the word Leiv actually means the central point. As it says in Parshas Vaeschanan 4:11 (עַד-לֵב הַשָּׁמַיִם). Or in Mishlei 30:19 as is quoted in the Mishna in Maseches Shabbos 83b (דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם) that the boat travels in the midst of the ocean. So that Leiv doesn't actually refer to specifically intellect the brain or specifically to the heart the emotion. It can be used for either one because the word Leiv is a reference to the essence of the person. It is true, a human being is made essentially of two things. 1. Emotion and 2. Intellect. That is what differentiates the human being from all other animals and therefore Leiv can apply to both. Of course it refers to that Eiver, that limb that pumps blood because that too is the center of the human being. It is what provides blood to the entire body. Here Chacham Leiv means wisdom, wisdom being deposited in the Leiv.

Here we have an addendum to Rav Yaakov which makes his Havana understandable. Leiv is used to refer to the brain, Leiv is used to refer to emotions, and it is even used to refer to the Eiver which pumps blood through our body.

Adar! - Purim 5772

We say two things about Adar. We say Mishenichnas Adar Marbim B’simcha, when the month of Adar enters we rejoice. The second thing we say is that the Mazal of Adar is good for Bnei Yisrael. The Mazal of Adar is Dagim, a Mazal of Beracha to the Jewish people.

Which is the cause and which is the effect? Is it because it is a month in which we are happy therefore it is a good month for the Jewish people, or is it because it is a good Mazal and month for the Jewish people therefore we rejoice?

I think 99% of the people would assume the simple Pshat that the cause is the fact that it is a good Mazal for the Jewish people and the result is this time of good Mazal, therefore, Mishenichnas Adar Marbim B’simcha.

Let me share with you a Maharal on Parshas Shoftim 20:5 – 8 (ה  וְדִבְּרוּ הַשֹּׁטְרִים, אֶל-הָעָם לֵאמֹר, מִי-הָאִישׁ אֲשֶׁר בָּנָה בַיִת-חָדָשׁ וְלֹא חֲנָכוֹ, יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יַחְנְכֶנּוּ ו  וּמִי-הָאִישׁ אֲשֶׁר-נָטַע כֶּרֶם, וְלֹא חִלְּלוֹ--יֵלֵךְ, וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יְחַלְּלֶנּוּ ז  וּמִי-הָאִישׁ אֲשֶׁר-אֵרַשׂ אִשָּׁה, וְלֹא לְקָחָהּ--יֵלֵךְ, וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יִקָּחֶנָּה). There the Pesukim talk about individuals who are exempt from going to battle. As we know a Chasan, someone who built a home, and somebody who just planted a vineyard is exempt from going to battle. So there the Posuk says, he may die in battle and someone will marry his wife, or take his home, or take his vineyard. Rashi says (ואיש אחר יחנכנו: ודבר של עגמת נפש הוא זה). Meaning that it is a thought that breaks a person. It causes pain and Tzar to individuals.

The Maharal explains, why is this a significantly important reason for someone not to go to battle? Because it is a (ודבר של עגמת נפש הוא זה) it is sad when someone dies have in battle. It is especially touching to a person when you hear about someone at the height of a time of joy in his life that has a problem.

The Maharal says Chalash Daito Alav Kmo She’pirush Rashi. When something like that happens it causes people to get depressed as Rashi says. The Maharal goes on to say that the depressing thought of a person dying and someone else taking his home, his wife, or his vineyard, that depressing thought itself brings bad Mazal. That brings Misah. The Maharal says that Simcha brings a good Mazal and that depression brings a bad Mazal. It is actually the Teva Hab’ria that one follows the other. So that Mishenichnas Adar Marbim B’simcha is a Siba (cause) and not the result for this to be a month of joy and good Mazal.

The truth is it is a Posuk in Mishlei 18:14 (רוּחַ-אִישׁ, יְכַלְכֵּל מַחֲלֵהוּ). Meaning the spirit of a man will sustain his infirmity, it will take care of his disease. A person who is optimistic and is able to be happy, will have a better outcome from a disease than a person who is depressed. This is something that is known today statistically. (רוּחַ-אִישׁ, יְכַלְכֵּל מַחֲלֵהוּ), so that the joy of a person is what helps a person through. Therefore as we look forward to the month of Adar which is a month of joy, so as we look forward to Mishenichnas Adar Marbim B’simcha, we have to start as early as we possibly can. It is never too early to get ready for Purim. It is never too early to start with a Simcha that a person has to have. The lessons of the difficult times in (מָדַי וּפָרָס) which were turned into times of Simcha.

Hashem Is Your Shadow - Va'era 5769

Rav Tzadoik in Pri Tzaddik is found in Parshas Shemois Ois Vav. Rashi in Perek Gimmel Posuk Yud Ches on the words V’shamu L’koilecha says Elokim Pakoid Yifkoid Eschem, that the word P’kida is a Siman that he is the Goiyel and the Medrash explains that this Siman is the reason that Klal Yisrael will listen. The Ramban asks, maybe Moshe knew that this word P’kida was the Lashon thru a Mesorah and really he wasn’t the Goiyel. A Teretz might be offered, that since Moshe wasn’t in Mitzrayim, it would have been impossible that he would know the Lashon of Geulah. However, Rav Tzadoik has a different P’shat. The Posuk says K’mayim Panim El Panim, the way a person relates to someone else typically is the way that person will relate back to him. It is like looking into a mirror. Hashem will deal with us in a similar fashion, as is also brought down in Chasiddishe Seforim. Hashem is often times referred to as a Tzeil (shadow), meaning whatever you do, Hashem mimicks you. When a person davens with Ahavah, Hashem responds in kind. However, when a person davens a “dry” Tefillah, the Tefillah is accepted but the Cheishek is not the same. Rav Tzadoik mentions this concept by Rosh Hashonah regarding the Zichroinois. It is a very difficult concept, because Hashem remembers everything, so what are we saying that Hashem should remember? The P’shat is that someone who forgets the Borei Oilam is also forgotten. The Rambam writes in Moireh Nivuchim, that Hashgacha Protis is someone who thinks of Hashem. Someone who is removed and doesn’t think about Hashem, has Hashgacha Klolis. He falls under the general Hashgacha of the world. Someone who wants to have Siyata Dishmaya thinks about the Boirei Oilam and then Kavayochel, the Borei Oilam puts his mind to him. Zichroinois says Rav Tzadoik, is us remembering Hashem so that Hashem should remember us. K’mayim Panim El Panim. It is the same thing in Perek Gimmel Posuk Yud Daled, “Ehkeh Asher Ehkeh”.  Rashi says, that this means that the same way Hashem is with us in this Galus, so to he will be with us in future Galius. The Ramban has a different P’shat. He says, Hashem says, the same way you are to me is the same way I will be towards you. This is the same concept we just discussed from Rav Tzadoik. Rav Tzadoik adds on that it will be like this in the generation of Mashiach. When a person has the correct attitude towards the Geulah Sh’leimah, a Hisorerus, Cheishek, and Emunah in it, that Hisorerus is then channeled back down towards us. We know that Parshas Vayakhel-Pekudei is repetitious of Parshah Terumah and Tetzaveh to a great degree. The Ramban echos this by saying it would have been enough had Parshas Vayakhel-Pekudei said Vayoimer Moshe El Kol Adas Bnei Yisrael, basically, that whatever Hashem told Moshe he did. Why does it have to repeat everything? It is similar to the story with Eliezer where the story is repeated, Nasoi by the Nidvas Hanisi’im where all 12 Nesi’im Nedavas are repeated, and Parshas Masoi where the Masoies are repeated. All these cases showed a special Chavivous for Hashem so Hashem repeats those episodes because K’mayim Panim El Panim. There is a Rabbi Akiva Eiger that says, before we say V’ahavta Eis Hashem Elokecha (where we are discussing our love for Hashem), we say Ahavah Rabah (where we are discussing Hashem’s love for us). When we talk about Davening and doing Mitzvois, it shouldn’t be done out of habit. There should be a Ahavah a Chavivous, with a purpose that will be Meoirer a sense back.

Patience - Shemos 5770

6:1 וַיֹּאמֶר יְ־רוָ־ר אֶל מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ:

The Gemara in Maseches Sanhedrin 111a (5 lines from the bottom) explains; now you will see what I shall do to Paroh, meaning the war against Paroh (Yetzias Mitzrayim.) However, you will not live to see the war against the 31 Kings of Canaan, meaning you will die before Klal Yisrael reaches Canaan. It seems that Hashem is saying to Moshe Rabbeinu that it is not befitting that Moshe should take Klal Yisrael into Eretz Yisrael. What did Moshe do wrong, he complained for the Kavod of Klal Yisrael?

Rav Schwab to answer this question asks, why did Kibush and Chaluka of Eretz Yisrael take 14 years? Klal Yisrael conquered slowly. Why did it have to be slowly? One of the Middos of Hakadoish Baruch Hu in this world is the Middah of Mitinois, which means developing things slowly. Rav Schwab calls it the Middah of Toicheles as in וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת הַיּוֹנָה מִן הַתֵּבָה which is found in Parshas Noach 8:10. In 8:12 we find again, וַיִּיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיְשַׁלַּח אֶת הַיּוֹנָה וְלֹא יָסְפָה שׁוּב אֵלָיו עוֹד

This shows the Middah of building slowly in this world. It says in Maseches Berachos 32b (24 lines from the top) והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא' (משלי יג) תוחלת ממושכה מחלה לב This means, whoever prolongs his Davening and expects that his prayer will be granted due to his having prayed at great length, will eventually suffer heartache because of the Posuk that is quoted from Mishlei, Prolonged prayer makes the heart sick. This is as if to say it is a bad Middah to expect Ruchniyos to come right away when there is a Tefillah for something. A farmer knows when he plants a seed that it takes awhile until something sprouts and grows. A person who has Mitinois is an important Middah in Avoidas Hashem. Moshiach is called Avdi Tzemach. Tzemach as in something that sprouts slowly.

This was Hashem’s Tayna on Moshe, you go to Paroh and expect that right away the Yehshua should come. The Ribboinoi Shem Oilam doesn’t work that way. The Yehshua doesn’t come quickly and suddenly. This was the Chisaroin so to speak of Moshe Rabbeinu K’madrai’gusoi which the Ribboinoi Shel Oilam said it is good that you are not going to lead Klal Yisrael into Eretz Yisrael because there it will take years and your Middah is that you don’t have the appropriate amount of patience.

There is a Brisker Rav that discusses the 12^th Ani Maamin where it says regarding Moshiach, Af Al Pi Sheyis’ma’mei’ah, Im Kol Zeh Achakeh Loi. It is like a Kasha and a Teretz in the Ani Maamin. I am waiting and have Emunah even though he may delay? The Teretz is, nevertheless I anticipate every day that he will come. We don’t have a Kasha and a Teretz in any of the other Ani Maamins, so why here do we? The Brisker Rav answers, that part of the Middah of waiting for Moshiach is Achakeh Loi which is the same Middah of Toicheles that Rav Schwab is talking about. To be patient for good things to happen.

Why do we have a world in which we have to wait patiently for good things to happen? It is based on a Rabbeinu Yona in Pirkei Avos 3:9. He writes that the Taivah for something Ruchniyos is what builds up a person. It is not when you achieve it that you are built up. Moshiach’s coming will not build up Klal Yisrael. It is the Achakeh (the anticipation) that builds up Klal Yisrael. The desiring of something is Moisif Ahavah and Chochmoh. Therefore the Ribboinoi Shle Oilam made it that you have to wait patiently for something good to happen.