Selections from Rabbi Baruch Epstein (Torah Temimah)

BLESSINGS A DAY

מה ה' אלקיך שאל מעמך (י, יב)

תניא היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר, ועתה ישראל מה ה' אלהיך שואל מעמך (מנחות מ"ג ב')

Rashi explains that we view the word מה as if it says מאה (meaning HaShem asks of you a hundred). Meforshim attempt to explain how Rabbi Meir would add an א in the word of Torah.

T.T. The intention is to read the word מה as if written מאה since this verse has 100 letters less one (just as we add one to total one hundred), so one adds an א to מה. This is the same method that the Torah says 70 souls went down to Egypt, but only 69 are listed, and like the Torah calls it 50 days but we only count 49 days. This is the style of the Torah when it reaches to within one of a 10-number set, it considers it as if already reaches to that round number, and is not concerned about lacking one. Thus, when Rabbi Meir wished to provide a sign for the concept of 100 blessings a day, he found an allusion in this verse, just like the חז"ל often provide a sign for easier remembrance of a concept.

WOMEN AND BIRCAS HAMAZON

ואכלת ושבעת וברכת (ח, י)

נשים ועבדים וקטנים פטורין מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובבהמ"ז: ברכת המזון דכתיב בה ואכלת ושבעת (ירושלמי כה/א פרק ג הלכה ג)

T.T. The reason why women should be obligated in Bircas haMazon (blessings after a meal) is that these are blessings and thanksgiving on the satiation and benefit received by the body. Thus, it is obvious that no distinction exists between men and women, since everyone receives the physical benefit. This is similar to the concept that everyone is obligated in the reading of the Megilah since all were involved and benefited from the miracle.

In the Bavli (Berachos 22b) Ravina asks Rava, are women obligated in the mitzvah of Bircas haMazon from the Torah or by rabbinical decree? Rashi explains the question that this a positive mitzvah that is not time-bound (and thus women are obligated from the Torah), or it is a rabbinical decree since the verse states, על הארץ הטובה אשר נתן לך and women are exempt from the Torah since the land was not given to them (but to the males). Tosfos writes that since the Bircas haMazon includes the language ועל בריתך שחתמת בבשרנו and ועל תורתך שלמדתנו and women are not able to say those concepts as applying to them. And on this basis, Poskim decide that women are obligated from a Safek (doubtful if obligated from the Torah or rabbinical decree). In Bircas HaMazon the practical differences are many: if one is in doubt if already said the Bircas haMazon, or to be motzi (fulfill the obligation of) another (perhaps of a obligated man), etc.

T.T. “In my eyes” it is a wonder of how so many can overlook the clear decision of the Yerushalmi and accept the opinion of a single person in the Bavli. Further, the reasons of Rashi & Tosfos to exempt based on the language only applies to the second blessing. The first blessing which is concerned with praise and thanksgiving applies equally to men and to women.

Two Tablets of Stone

עמידה של שבת – ושני לוחות אבנים הוריד בידו

It is not explained why the need to emphasize in this Tefillah that the Luchos were specifically made of stone. The content (the message) of the 10 commandments is what is important. The container (whether stone, metal or whatever material) was not important at all. This concept is similar to the Medrosh that the Torah is beautiful even in an “ugly” container.

In fact it would be proper to describe the Luchos as לוחות העדות (like in Devarim 9,9).

However, it is wonder why Moshe (Devarim 9, 10) calls it also Luchos of stone (several times). And even HaShem (Shemos 24, 12) call them לוחות האבן. Even in future generations, in the time of King Shlomo (Kings I 8, 9) they would also refer to the Luchos of stones.

The Medrosh Rabbah (כי תשא) offers an explanation that the Luchos were referred to as stones, since the most common punishment for the Bais Din is to apply a death penalty of stoning. However, Rabbi Epstein maintains that this explanation is not adequate since the places that mention the Luchos of stones appear to be for the sake of good and loving contexts (and not punishments).

Possibly, the intention of calling the Luchos of stones is not to call attention to the type of materials of the physical Luchos but to convey the concept of a foundation of the purpose of the Luchos, like a cornerstone of a beautiful building.

Thus, the adjective of stones alludes to the 10 commandments that are spoken about in the Luchos, which are the foundation to the entire Torah.

Kaddish

קדיש - בעגלא ובזמן קריב

We find the word בעגלא only two places in the Gemara (Berachos 18b, Sanhedrin 52a) and Rashi in both places explains the word to mean מהרה, quickly. According to this the understanding of this phrase is meant to convey by saying it twice, it should happen very quickly.

However, this does not explain why a word (בעגלא) was chosen that is not well known to convey this matter of quickness. If an Aramaic word was needed (like the rest of the language of Kaddish), then the word should have been בפריע, like the Targum translates using that word both in Parshas Ekev (11, 17) ואבדתם מהרה and in Parshas Korach (17, 11) והולך מהרה. However, we do not find anywhere else (besides the two places in Gemara cited above) that uses the world עגלא as a translation of the Hebrew word מהרה.

Therefore, perhaps one could say that this word alludes to Sanhedrin (97a) that the coming of Moshiach will occur suddenly (לפתע) in a single moment and the matter of redemption is included in the language of וימליך מלכותי. And in Mishlei (29, 1) the translation of the word לפתע is עגלא.

Thus, in Kaddish, we are requesting that Geulah should come quickly, plus, in a time that is close. Thus, Kaddish states these two phrases in order to mention two concepts: of quick method and of a time that is in a moment.

SFAS L'NEAMANIM

לדבר בם

The verse does not explain what and how one is supposed to speak about them.

Therefore, the verse means that one is supposed to converse in the language of the Torah (the Hebrew language) involving matters of Torah and Mitzvos. This means that it is a mitzvah to teach your children in a manner that they will be able to learn and understand the Torah.

As soon as a child begins to speak even if they cannot understand the words, one begins to train the child in the Hebrew language, and in the words of Torah (Shema and Torah Zivah).

Thus, it is a mitzvah to teach one’s children the Hebrew language, its grammar and verb formats. This is part of the method of appreciate and valuation of the Torah and Mitzvos. Lashon haKodesh, the holy language is the means to unlocking Torah knowledge.

Anyone that does not speak with their children regarding Hebrew is not able to teach them Torah properly. Therefore, it is fitting that leaders of the generation should spread the word that all parents should stress mitzvah of learning Hebrew just like all the other Mitzvos (such as Tzedaka or honoring one’s parents, etc.).