Gloves - Chukas 5770

On the topic of the Parah Aduma we have to understand a little bit about Tumah. When Moshiach will come Bim’heira B’yamainu, we will once again be Noiheg Tumah and Taharah and everything will be divided between things that are Tamei and things that are Tahor. We will have to have a separate set of dishes for the days of Tumah and Taharah unless you want to use plastic. We will have to have a separate car for Tumah and Taharah.
At the end of Megillas Rus in 4:7 we learn  ז  וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל-הַגְּאֻלָּה וְעַל-הַתְּמוּרָה, לְקַיֵּם כָּל-דָּבָר, שָׁלַף אִישׁ נַעֲלוֹ, וְנָתַן לְרֵעֵהוּ; וְזֹאת הַתְּעוּדָה, בְּיִשְׂרָאֵל The custom was to do a Kinyan Chalipin which today we do with a handkerchief that is used when you sell your Chameitz or by the Kesubah and that exchange creates a Kinyan. The custom in those days was to use a Na’al as is used in the Posuk which some want to say means a shoe, however, others like the Even Ezer here  and Rabbeinu Bachye in Parshas Shemos want to say it means a glove. If it meant a shoe it would have said Na’aloi Mei’al Ragloi so here it means a glove. The question is why was everyone wearing gloves? The Teretz is that in a world of Tumah and Taharah you want to wear gloves.
Let’s say you have a friend who went to a Levaya, he is now an Av Hatumah. The Meis is an Avi Avois Hatumah and he became an Av Hatumah. If you shake his hand you become a Rishoin L’tumah. A person can’t become a Sheini, however, as just illustrated; it can happen that a person becomes a Rishoin. For that reason it was common to wear gloves. If a person who was at a Levaya shakes your hand and you are wearing a glove than the glove becomes a Rishoin and the Tumah is not transmitted to the person wearing the glove. So it was a wise practice in those days to always wear a glove.
We read in the Haftoirah to Parshas Zachar that Shmuel kills Agag. Shmuel 1 15:33 לג  וַיֹּאמֶר שְׁמוּאֵל--כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ, כֵּן-תִּשְׁכַּל מִנָּשִׁים אִמֶּךָ; וַיְשַׁסֵּף שְׁמוּאֵל אֶת-אֲגָג לִפְנֵי יְרוָר, בַּגִּלְגָּל  If Shmuel was a Nazir how could he become Tamei by killing Agag? The answer may be the same that he wore perhaps 2 gloves and the outside glove became the Av Hatumah and the inside glove became the Rishoin L’tumah and the Tumah is not transmitted then to a human being as a Sheini.

Leftovers - Beshalach 5770

14:28 וַיָּשֻׁבוּ הַמַּיִם, וַיְכַסּוּ אֶת-הָרֶכֶב וְאֶת-הַפָּרָשִׁים, לְכֹל חֵיל פַּרְעֹה, הַבָּאִים אַחֲרֵיהֶם בַּיָּם:  לֹא-נִשְׁאַר בָּהֶם, עַד-אֶחָד Rashi explains that Paroh was the one who remained alive in order to say over the story of Galus Mitzrayim and Kriyas Yam Suf. In the Siddur we seem to contradict this in Ezras Avoiseinu where we say Echad Mai’hem Loi Noisar meaning that no one remained alive. Actually this comes not only from the Siddur but also from Tehillim 106:11  וַיְכַסּוּ-מַיִם צָרֵיהֶם;    אֶחָד מֵהֶם, לֹא נוֹתָר.

The Malbim and Netziv say there is a fundamental difference between Nishar and Noisar. Nishar means that something is left over B’kavana (deliberately). Noisar means that something is left over incidentally. Mimeila it is good. In the Posuk 14:28 that is quoted above, Paroh was leftover deliberately to tell over the story of Galus Mitzrayim and Kriyas Yam Suf. However, in Tehillim we are saying a Shvach of Hakadoish Baruch Hu. Ususally in a battle at least one of the enemy gets away and escapes, however, here Loi Noisar no one escaped incidentally.

This concept of the difference between Nishar and Noisar will answer many different Kashas. In last week’s Parsha, 12:10 וְלֹא-תוֹתִירוּ מִמֶּנּוּ, עַד-בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד-בֹּקֶר, בָּאֵשׁ תִּשְׂרֹפוּ it says don’t leave over any of the Korban Pesach. That is called Noisar. In 12:34 וַיִּשָּׂא הָעָם אֶת-בְּצֵקוֹ, טֶרֶם יֶחְמָץ; מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם, עַל-שִׁכְמָם it says Mish’a’roisam which means the leftover dough. The Nafka Mina is Kidvareinu, the Matza was leftover deliberately to take out dough to eat when they left Mitzrayim while the Loi Sasiru is left over incidentally. 

Another example is in Parshas Noach 7:23 וַיִּמַח אֶת-כָּל-הַיְקוּם אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה, מֵאָדָם עַד-בְּהֵמָה עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ, מִן-הָאָרֶץ; וַיִּשָּׁאֶר אַךְ-נֹחַ וַאֲשֶׁר אִתּוֹ, בַּתֵּבָה The Ribboinoi Shel Oilam left over Noach deliberately. In Parshas Vayishlach we have in 32:25 וַיִּוָּתֵר יַעֲקֹב, לְבַדּוֹ; וַיֵּאָבֵק אִישׁ עִמּוֹ, עַד עֲלוֹת הַשָּׁחַר that Yaakov remained incidentally. There wasn’t a plan. He just went to get the Pachim K’tanim.

In Parshas Bo we have in 10:5 וְכִסָּה אֶת-עֵין הָאָרֶץ, וְלֹא יוּכַל לִרְאֹת אֶת-הָאָרֶץ; וְאָכַל אֶת-יֶתֶר הַפְּלֵטָה, הַנִּשְׁאֶרֶת לָכֶם מִן-הַבָּרָד, וְאָכַל אֶת-כָּל-הָעֵץ, הַצֹּמֵחַ לָכֶם מִן-הַשָּׂדֶה that whatever was leftover deliberately from the Barad will be eaten by the Arbe.

In Nach this is something to take notice of as it is just beautiful. Those of you who learned Melachim and Divrei Hayamim know that very often the Posuk says, that we will not tell you the rest of the story of this king, because the Posuk only brings statements of things that we will learn from.  So constantly the Posuk says V’yeser Divrei Melech so and so Haloi K’suvim B’divrei Hayamim. This appears 43 times between Divrei Hayamim and Melachim. There is one place that Yeser is not used for a king and Shar is used and that is by Shlomo Hamelech. The reason is because Koiheles, Shir Hashirim, Mishlei were leftover for the Chashivus and placed somewhere else. The other kings, only other incidental information was leftover somewhere else so it was Yeser.

After the Holocaust those who survived took on the name Shearis Hapleita. They saw themselves as people who were leftover with a plan. There was a purpose that the Ribboinoi Shel Oilam left them over for. Many Jews saw themselves as Noissar, that after the Holocaust Yiddishkeit was finished. The Shearis are the ones that took it upon themselves to rebuild. 

(א"ה כתבנו עוד מזה במגילת רות)

Dovid To Miriam - A Mysterious Lineage - Shemos 5770

1:21 וַיְהִי כִּי יָרְאוּ הַמְיַלְּדֹת אֶת הָאֱ־לֹקִים וַיַּעַשׂ לָהֶם בָּתִּים

Rashi says which homes, ויעש להם בתים: - בתי כהונה ולויה ומלכות שקרויין בתים. ויבן את בית ה' ואת בית המלך (מלכים א' ט א). כהונה ולויה מיוכבד, ומלכות ממרים, כדאיתא במסכת סוטה (סוטה יא ב):

So Batei Kehuna came from Aharon and Batei Malchus came from Yehuda. However, as the Gemara says in Maseches Sotah 11b (7 lines from the bottom) Miriam married Caleiv Ben Yefuneh who was from Sheivet Yehuda and from there came Malchus Beis Dovid.  

The problem with this is, if you look at Megillas Rus 4:18 – 4:22 it says  יח  וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ, פֶּרֶץ הוֹלִיד אֶת-חֶצְרוֹן. יט  וְחֶצְרוֹן הוֹלִיד אֶת-רָם, וְרָם הוֹלִיד אֶת-עַמִּינָדָב. כ  וְעַמִּינָדָב הוֹלִיד אֶת-נַחְשׁוֹן, וְנַחְשׁוֹן הוֹלִיד אֶת-שַׂלְמָה. כא  וְשַׂלְמוֹן הוֹלִיד אֶת-בֹּעַז, וּבֹעַז הוֹלִיד אֶת-עוֹבֵד. כב  וְעֹבֵד הוֹלִיד אֶת-יִשָׁי, וְיִשַׁי הוֹלִיד אֶת-דָּוִד.

So Dovid is traced all the way back to Yehuda, however, Caleiv is not mentioned at all. So it seems that Dovid Hamelech did not come from Caleiv. You can’t say that Caleiv was known by a different name because Ram from Posuk 19 is Caleiv’s brother and Chetzroin was Caleiv’s father. The reason why Caleiv was called Ben Yefuneh even though Chetzroin was his father is as the Gemara explains here in Sotah 11b (2 lines from the bottom) that Caleiv turned aside (fanah) from the plot of the Meraglim. So how can it be that Miriam married Caleiv and that brought about Malchus Bais Dovid if it was Ram?

R’ Vidal Hatzarfasi who is a Moroccan Gadol suggests a Teretz. Maybe there was some type of Yibum in this line of generations until Dovid Hamelech. So Miriam could have married one of the brothers either Ram or Caleiv and he died and then Miriam performed Yibum with the other one. The lineage is called Al Sheim Achiv Hameis and still it was literally from one of them. This is an ingenious Teretz to make both be true that Miriam married Ram and Caleiv and from them came Malchus Bais Dovid.

We know that Caleiv outlived Miriam because Miriam died in the Midbar and Caleiv got a Cheilek in Eretz Yisrael. So it can’t be that Caleiv died during the lifetime of Miriam and Ram did Yibum. So it must be that Ram married Miriam, then died, and Caleiv was Miyabeim her. However, the Gemara in Sotah 12a (top line) says Miriam was called Azuvah because she had a disease that made it that no one wanted to marry her except for Caleiv. So it sounds like Caleiv was her first husband. If so, the Teretz would fall apart and the original Kasha comes back of how can Dovid come from Caleiv if it says that he came from Ram?