Pearls and peirushim, collectible phrases and
commentary on maseches Brochos are found in Alei
Vrodim, which was published last year when the Daf Hayomi
study began that masechta. Its several hundred pages
were compiled and arranged by HaRav Shlomo Levinstein, who is
well known for his shiurim and droshos,
together with his colleague, HaRav Tzvi Kreiser.
Some of the commentaries are aimed at explaining the simple
textual meaning, while others weave in various gemoras
quoted in this tractate. And interspersed among these are
facts and good practices to stir up audiences to greater
yiras Shomayim and dedication in serving their
Creator.
Here are some samples.
Yoshvei Kronos — Literally, `Corner' Loiterers
— Who are These?
Daf 28b: "Modeh Ani Lefonecho — I give my
thanks before You, Hashem, my G-d, Who has placed my portion
among the dwellers of the beis hamedrash, and did not
leave my lot among yoshvei kronos."
Obviously, if He put our lot among the scholars of the
beis hamedrash, it excludes our being among the idle
loiterers. In Derech Sichah, HaRav Chaim Kanievsky
explained that this refers to the loiterers, the idlers who
are within the very walls of the beis hamedrash.
HaRav Yehuda Tzadka zt'l illuminated this in another
way with a parable of two people who received a large sum of
reparations. One invested the entire amount in the bank and
spent only the interest that it earned, while the other kept
dipping into the principal. If, in the beginning, they were
equally endowed, after several years the second man will be
left with nothing, for it will have all been spent
injudiciously.
And thus are we. There are people who live in this world
drawing from the principal, that is from their good deeds,
with nothing remaining for Olom Habo. Therefore, we
ask that we not be from those who live at the expense of the
principal (yoshvei kronos — kronos
related to keren, principal), the initial sum, but use
only the extra reward that accrues from the dividends while
putting aside the main deposit for the World to Come.
Has the Body of a Dead Kohen Lost its Kedushoh?
Daf 46a: R' Zeira became ill. R' Abahu . . .
The gemora tells that R' Abahu vowed that if R' Zeira
recuperated from his illness, he would make a seudas
hodo'oh for his colleagues. R' Zeira did get better and
R' Abahu celebrated the event with a feast. He honored R'
Zeira with the blessing over the ceremonial bread but R'
Zeira said that the halochoh called for the host to
retain the honor, and so he did.
When it came time for Bircas Hamozone, R' Abahu wanted
to honor R' Zeira again, but R' Zeira said, "Don't you think
that the one who `broke bread' should also be the one who
leads the Bircas Hamozone?"
The Otzar Hayediyos cites from the memorial work on R'
Yitzchok Hutner zt'l, that R' Chaim Berlin quoted in
the name of the Aderes that this gemora shows that
after a Kohen dies, his personal sanctity is removed.
This reasoning is as follows.
R' Zeira was a Kohen, so how could R' Abahu lead the
Bircas Hamozone? The Torah commands us to honor a
Kohen, as it is written, "Vekidashto" which
means that the Kohen must be honored, such as by
letting him lead Bircas Hamozone. But since the
gemora tells us that Rabba slaughtered R' Zeira one
Purim in his drunkenness and then prayed that he be revived,
which he was, it must be that his brief death nullified his
sanctity of priesthood. From here, the Aderes establishes
that after a Kohen dies, his purity is removed, and
that is why he did not have to give him precedence in leading
Bircas Hamozone.
R' Chaim Berlin challenges the Aderes based on the
gemora in Sanhedrin which asks: "Where do we
find substantiation for techiyas hameisim in the
Torah?" It answers: "Because it says, `And you shall give
from it a trumas Hashem offering unto Aharon HaKohen'
(Bamidbar 18:28). " But Aharon passed away in the
desert, whereas terumah was only given in Eretz
Yisroel. When could it be given to Aharon? We must,
therefore, conclude that the Torah is referring to some
future time, after techiyas hameisim, when Aharon will
be restored to life. But we see that when he is revived after
death, he will again serve in his priestly office!"
In Toras Kohanim we find written commentary on the
verse, "This is the anointment of Aharon and the anointment
of his sons from the offerings of Hashem" (Vayikra
7:35). It states explicitly that when these kohanim
are resurrected from the grave, they will not require to be
anointed again, for it is written, "R' Yehuda says: One might
think that Aharon and his sons will require the oil of
anointment in the future. This is not so, since it is
written, `This is the anointment of Aharon and the anointment
of his sons.' " So we see explicitly that they will not
require new anointment, and not as the Aderes maintains that
after a Kohen dies, he no longer maintains his
sanctity as a priest.
Things Follow the Intent of the Heart
The gemora on Brochos, daf 15b.
Chassidim once told the Admor Chidushei HaRim zt'l
about a certain apostate who, before his death wept, and said
that he repents. He died with Shema Yisroel upon his
lips. The Rebbe commented, "Of such a person does it say, `If
he lends a voice, take no heed, for his heart is replete with
abominations' (Mishlei 26:25)." That rosho only
wished thereby to refute the saying of our Sages that the
wicked — even upon the threshold of Gehennom do
not repent . . . "
HaRav Hakodosh R' Avrohom of Kroshnowitz zt'l told the
following: An antisemitic government once decreed the burning
of all copies of Shulchan Oruch Choshen Mishpat. R'
Yitzchok of Vorka zt'l picked himself up and went to
Warsaw to discuss with his colleague, the Chidushei HaRim of
Gur, what could be done to thwart this decree. They decided
to pay a visit to a Jewish apostate who was on good terms
with those government heads empowered to nullify this decree.
They met with him and pleaded their cause very movingly.
He said, "If you guarantee that I will have a portion in
Olom Habo, I will do what you ask."
They gave their word and he promised to do what he could.
On their way home, the Rabbi of Vorka expressed his surprise.
"Just look at that! A Jew — even if he has sinned
— is still a Jew! This man is steeped in all the
abominations of this world, and yet, he is still concerned
about a portion in Olom Habo!"
Rejoined the Chidushei HaRim, "Look at it this way. He still
wants to indulge himself in all of the pleasures of this
world but cannot derive the full enjoyment thereof so long as
his conscience disturbs him and reminds him that he will have
to pay for his sins in the World to Come. This is the reason
why he demanded a guarantee that he receive a portion —
only for the sake of being able to indulge himself all the
more freely in all that his heart desires . . . "
(Sarfei Kodesh)
