Selections from Rabbi Baruch Epstein: Tosafes Beracha

שמות יד, יג וַיֹאמֶר משֶה אֶל-הָעָם אַל-ת ירָאּו ה תְיַצְבּו ּורְ אּו אֶת-יְשּועַת ה' אֲשֶר-יַעֲשֶה לָכֶם הַיֹום ּכ י אֲשֶר רְ א יתֶם אֶת- מ צְרַי ם הַיֹום לֹא תֹס פּו ל רְ אֹתָם עֹוד עַד-עֹולָם:

This verse, and its interpretation, has a personal connection for Rabbi Epstein. The Netziv (Rabbi Epstein’s uncle) would have gatherings at his home on Motzei Shabbos with the leading scholars of the town. One year on Motzei Shabbos of Parshas Beshalach, there arose a question. One person had vowed not to see the face of another Jew (after a business deal went bad). Now that the other person had died, and the first party wanted to go to the grave site prior to burial and request forgiveness. Was he allowed? Those around the table gave differing opinions.

When the time came for the young Rabbi Epstein to give his opinion, he stated that there shouldn’t be any questions or doubts on this matter, and the person was definitely permitted to go and ask forgiveness.

Rabbi Epstein explained from this verse. How does Moshe say that the Jews would not see the Egyptians again, when they did see them dead at the Yam Suf? Especially since the Medrash says that each Jew recognized his taskmaster that had oppressed him, dead at the shore. The answer must be that the term ראיה applies only to a live person and not to a dead person.

The Netziv agreed and permitted the person to go to the grave site. And later the Netziv told Rabbi Epstein that this concept was one of the precious treasures that were hidden in the Torah, and he was happy that the young Rabbi Epstein was worthy to find it.

שמות פרק טו, א אָ ז יָש יר-משֶ ה ּובְ נֵי י שְ רָ אֵ ל אֶ ת-הַ ש ירָ ה הַ זֹאת

It is a well known question that this verse uses the future tense for the action of singing the song, and not the past tense that “they sang”. Rabbi Epstein explains that the Torah was hinting to the future generations that would live in Galus, that even in their times miracles would continue to occur that would warrant special songs of praise. At those times, the Jews should not ascribe these miracles to the natural processes, but that these miracles are directed by HaShem, just enclothed in the natural processes. This concept is especially connected to Purim. Thus, the Medrash says that when all the holidays would be nullified, the days of Purim would not be nullified. This is not referring to the nullification of the holiday itself, but that the miracles associated with each holiday would be overlooked in the times of Galus, yet the miracle of Purim that occurred in apparent natural circumstances would continue to be recognized as a miracle.

שמות פרק טו, כ ב וַיַסַ ע משֶ ה אֶ ת -י שְ רָ אֵ ל מ יַם-סּוף וַיֵצְ אּו אֶ ל-מ דְ בַ ר- שּור וַיֵלְ כּו שְ לשֶ ת-יָמ ים בַ מ דְ בָ ר וְלֹא-מָ צְ אּו מָ י ם

The Gemara derives an allusion from this verse that the Torah is read on Shabbos, Monday and Thursday in order that three days should not pass without Torah, which is likened to water.

This limit of three days is actually a maximum time, meaning that we should not go without Torah reading for a period of more than three days. However if possible, we could read the Torah every day. This is similar to the concept that we have an established procedure to pray three times a day, yet the famous saying, “if only a person would pray all day.” Praying is considered חיי שעה, whereas Torah learning is considered חיי עולם. Thus, how much more so does this apply to Torah.

Therefore Rabbi Epstein says in addition to the established procedure to read the Torah on Monday and Thursday, it would be positively received to publicly read the Torah any day of the week. And this would not be considered a new decree, since we see that the Torah is read on a Fast day, whichever day of the week it occurs.