1) Rashi quotes (Vayikra 10:2) an opinion that Nadav and Avihu were killed for entering the Mishkan and attempting to offer a korban while intoxicated. From where in the desert did they obtain the wine that made them drunk?
Lest one answer that Nadav and Avihu made their daily ration of manna taste like wine, the Ichud B’Chidud (5777) cites the Chasam Sofer, who notes that the Torah (Devorim 1:1) describes the Jewish people’s complaints about the manna using the word ולבן, which means “white.” This hints to us that they were lamenting the fact that the manna was unable to taste like wine, which is symbolized by the color red. The Hadar Z’keinim (Bamidbar 15:2) writes that they bought wine from passing merchants, for the decree against drinking wine that was touched by a non-Jew was not yet enacted at that time. However, the Ramban (Devorim 29:5) maintains that the Jews only purchased food from wandering traders in the final year of their sojourn in the wilderness, when they were close to civilization and no longer traveling through the vast, barren desert. From where did they obtain wine for the libations in the Mishkan until that time? Rav Yosef Engel (Gilyonei HaShas Berachos 48b) cites a Medrash that says that they were able to cause the water from Miriam’s well to taste like any liquid that they desired, including wine. He adds that not only did the water taste like wine, but it actually became wine and could render a person intoxicated, as was the case with Nadav and Avihu. (R’ Ozer Alport)
2) Parshas Shemini introduces us to the laws governing kosher and prohibited foods. How is it possible that a person combined two distinct food items, one kosher and one forbidden, and as a result, the kosher food became prohibited, while the forbidden one was rendered kosher?
After an animal is shechted [slaughtered], its meat may not be eaten until it has been properly salted. Although the salt that is used for this purpose is initially kosher for consumption, through its contact with the meat, it absorbs blood and becomes forbidden, while the same process transforms the once-prohibited meat and renders it kosher.
3) One of the species of birds ruled non-kosher by the Torah is the chasidah (Vayikra 11:19). Rashi explains that its name is derived from the fact that it displays kindness (“chesed”) by sharing its food with others. If it is so merciful and compassionate, why does the Torah forbid its consumption?
The Chiddushei HaRim and Rav Moshe Sternbuch answer that although the chasidah species appears to be kind and giving, Rashi subtly answers this question by explaining that it does chesed only with its friends. Although doing acts of kindness is generally commendable, the Torah is teaching us that giving and showing compassion only to those who are close to us, without a sense of unity and concern for the greater whole, is a non-kosher attitude. Rav Elya Ber Wachtfogel cites Rashi (Kiddushin 49b), who explains that the underlying motivation for the chasidah’s actions is to flatter its friends. Although superficially its actions appear merciful, the Torah reveals that its underlying intentions are inappropriate and it is therefore forbidden. Finally, I saw in R’ Yisroel Meir Druk’s newly released sefer, Lehavas Aish, that he explains, that the only reason the chasidah does kindness with it’s friends, is so that his friends will act with kindness back. If one does chesed with the goal of getting back, it’s not called chesed. Real chesed is to give without expecting anything back.
4) R’ Shmuel Salant who was the head of the Beis Din in Yerusholayim used to rush home on seder night, leaving before davening in shul had finished. He would quickly start the seder, rush through the Haggadah, and finish the seder and then go to sleep. He would then wake up, and learn Gemara and poskim. All this he did before most people had even got half way through their seder. The halachah is “The more one speaks about Yetziyas Mitzaryim the more praiseworthy he is”, what is peshat in R’ Shmuel Salant’s conduct? Hint: The answer is related to this week’s parsha.
In proximity to the prohibition against drinking wine by Kohanim, the pasuk states: “And to teach the Children of Yisroel the laws” (Vayikra 10:11). Chazal derive from the proximity of the two pasukim that it is forbidden for somebody who has drunk wine to issue halachic rulings. Because of the above, R’ Shmuel Salant made sure to quickly finish his seder, go to sleep for a bit, and then wake up, before most people had reached half way through their seder, so that he would be sober and be able to pasken their shailos.
5) What is more embarrassing, to say “I heard but I forgot”, or “I never heard”?
The Gemara in Zevochim (101a-b) notes that after Aharon defended himself (10:19) from Moshe’s wrath by explaining the halachic rationale for his actions, Moshe could have spared himself embarrassment by claiming that he was unaware of the legal distinction Aharon made, but in his humility, he admitted that he once learned it but forgot it. The Moshav Z’keinim derives from here that it is more shameful to acknowledge that one forgot something than to say that he never heard the law to begin with. However, the Gemara in Shabbos (120a) and the Yerushalmi (Chagigah 1:8) both seem to disagree, indicating that it is worse for a person to confess that he never knew something than to concede that he once knew it but forgot. The Moshav Z’keinim resolves the apparent contradiction by explaining that Moshe was in a different category in this regard. Everything he knew was taught to him by Hashem, so for Moshe, it was not considered embarrassing to admit that he did not know a halachah, for if Hashem did not teach it to him, there would be no other way for him to study it. Thus, for Moshe, it required greater humility to confess that he forgot a law than to say that he never learned it in the first place. However, for others, it is deemed worse to acknowledge that they don’t know a halachah, for they should have gone to their Rabbis to discuss it with them. (R’ Ozer Alport, Madanay Asher)
6) The Pirkei D’Rabbi Eliezer (end of Perek 17) teaches: “חתן דומה למלך מה המלך הכל מקלסין אותו כך החתן הכל מקלסין אותו כל שבעה” – A chosan is compared to a king. Just like a king everyone praises, so too a chosan everyone praises him – all seven days of sheva berachos”. The Gemara in Eruchin (16a) teaches: “לעולם אל יספר אדם בטובתו של חבירו שמתוך טובתו בא לידי רעתו” – “A person shouldn’t say praises about his friend, as by doing so, people will come to say his criticism’s”. Some Rishonim learn that this only applies in front of people who don’t like the person, however, Rashi learns that it applies in front of everyone. Rashi writes: “שכשהוא מספר בטובתו יותר מדאי הוא עצמו אומר חוץ ממדה רעה זו או אחרים ששומעין שזה משבחו ואומרים הלא מדת כך וכך בידו” – “When one says praise about another, the one speaking may come to say ‘besides for such and such’, or others will says ‘he has such and such issue’”. The question therefore is, why by a chosan are we not worried about the above?
This question was asked to R’ Chaim Kanievsky and he answered: “Since everyone present knows that it is being done to make the chosan happy, and they aren’t really saying the truth, there is no need to be concerned that people will start saying bad things about the chosan”.
The Madanay Asher suggests another three answers:
- 1) When a chosan gets married, all his sins are atoned for, and he is now a complete tzadik. Being that he is now a complete tzaddik, there is no reason to be concerned that people will speak badly about him.
- 2) Everyone is gathered together to honor the chosan. The entire purpose of the gathering is to give honor to the chosan and his family, and to offer praise to the family. Since this is the purpose, anyone who has bad things to say about the family won’t come. Therefore, there is no concern. Even those who are saying good things, we don’t need to be worried they may also say bad things, as doing so is against the entire purpose of the gathering.
- 3) The Chasam Sofer (6:59) asks: “על מה סמכו העולם שמשבחים צדיקים הרי יכול לבא ליד גנות” – “What does the world rely on, to give praise to tzadikim, surely they may stumble and say bad things?”. He answers: “לספר בשבח הצדיקים הוא מצוה גדולה וא"כ אין לחוש שמא יבא לידי גנותו דהא מצוה בעידנא דעסיק בה מגנא ומצלי” – “To say praise about tzadikim is a big mitzvah, therefore, there is no reason to be worried people will say bad things, as when one is doing a mitzvah he is protected”. Saying praise about a chosan is also a mitzvah, therefore, we can say the same answer.