Shabbat Parashat Eikev | 5769
Eikev | 18 Av 5769 | 8/8/2009
In the famous section of V’haya Im Shamo’a, found in our parasha, the Torah instructs us to “teach them to your children to speak in them” (Devarim 11:19). Rashi cites the Sifrei: “From the time the child knows how to talk, teach him “Torah tziva lanu Moshe” (Devarim 33:4) … from here they said: when a small child begins to speak, his father should speak with him in the Holy Language and teach him Torah, and if he did not do so, it is as if he buried him.” The Tosefta in Chagiga also stresses the matter of speaking in Hebrew to one’s child. On the other hand, the gemara in Sukka says that when a child can speak, his father should teach him Kri’at Shema and Torah but mentions nothing about speaking Hebrew with him.
I am working on a client’s will. He wants the contents of his home to be divided among his children in the following manner. They should divide the contents by consensus. Regarding items about which agreement is not reached, a system of lots should be used, whereby whoever wins the lottery gets the object. How can this be phrased so that it will be halachically binding, as there seems to be a problem of bereira (retroactive determination) when giving objects to an unknown person?
Why were ahalim [apparently to be read like ohalim (tents)] compared to streams (in Bamidbar 24:6)? It is to teach you that just as streams take a person from impurity to purity, so too tents [of Torah] bring a person up from a position of spiritual deficiency to a position of merit.
The gemara (Bava Metzia 36a) discusses a shomer who handed over the object to another to watch without the owner’s permission, whereupon the object was lost from the second shomer. R. Yochanan says that the first shomer is obligated to pay even if he ostensibly raised the level of the watching by paying the second shomer (making him a shomer sachar), whereas the first shomer was only a shomer chinam. Rav says that the first shomer is exempt if that which happened to the object does not obligate a shomer of his type.
This week in the Daf Hayomi, the Gemara (99a) states that just like when a person wants to buy an object, he must perform an act of kinyan in order to buy it, so too by shomrim (guardians), the shomer must perform a kinyan on the object he is receiving to guard. At first glance, this appears puzzling. When a person gives over an object for guarding it remains his, so what purpose does the kinyan the shomer does serve?
The Eretz Hemdah family expresses its condolences to
and Louis and Lillian Klein, z”l.
Hemdat Yamim of this week
is dedicated in memory of
Yitzchak Eizik Usdan ben Yehuda Leib a"h,
whose Yahrtzeit is the 29th of Av
A weekly divrei Torah leaflet: A Glimpse at the Parasha, Ask the Rabbi, From the writings of Harav Avraham Yitzchak Hakohen Kook, zt”l, Pninat Mishpat (Jewish Monetary Law).