Shvilei Pinches. Parshas Vayakheil. Every wise hearted woman spun with her hands

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1 Rabbi Pinches Friedman parshas Vayakheil 5770 Translation by Dr. Baruch Fox Every wise hearted woman spun with her hands An Amazing Riddle and Insight from Our Sages A woman s only wisdom is spinning "וכל אשה חכמת לב 35,25): In parshas Vayakheil, which we read this week, the possuk states (Shemos Every בידיה wise hearted woman spun with טוו... וכל הנשים אשר נשא לבן אותנה בחכמה טוו את העזים " her hands...all the women whose hearts inspired them with wisdom spun the goats. Rashi comments: את העזים, היא היתה אומנות יתירה, שמעל גבי העזים היו טווין אותם" "טוו this was extraordinary craftsmanship, for they would spin them directly off the backs of the goats. We find a אין חכמה לאשה אלא בפלך [אומנת הטויה], וכן הוא אומר וכל אשה חכמת :(:66 teaching in the Gemorah (Yoma spinning. a לב woman s only wisdom is the art of בידיה טוו " At first glance, this description of women by our blessed sages seems bewildering; after all, it was only in the merit of the righteous women that Yisroel were able to leave Egypt. Furthermore, the "גדולה הבטחה שהבטיח 17.: Gemorah is replete with chazal s praise of women, such as (a) Berachos it is "דיינו שמגדלות בנינו ומצילות אותנו מן החטא " :.63 and (b) Yevamos,הקב"ה לנשים יותר מן האנשים " "לעולם יהא אדם 59:: enough that they raise our children and save us from sin,and (c) Bava Metzia שאין ברכה מצויה בתוך ביתו של אדם אלא בשביל אשתו, שנאמר (בראשית יב טז) ולאברם הטיב זהיר בכבוד אשתו, honor בעבורה, your wives, so that you והיינו דאמר להו רבא לבני מחוזא, אוקירו לנשייכו כי היכי דתתעתרו" will become wealthy. So, how are we to understand the statement A woman s only wisdom is spinning which might be viewed as an insult to women? Hokadosh Boruch Hu s Help Refers to the Ezer K negdo To unravel this puzzle, let us present an insight found in the writings of the holy gaon, Rabbi Tzdok "יצרו של 30:): hokohen of Lublin in kuntros Likutei Maamarim (10). When the sages say (Kiddushin man אדם would be overwhelmed by his yetzer מתגבר עליו בכל יום, ואלמלא הקב"ה עוזרו אין יכול לו " daily, if not for Hokadosh Boruch Hu s assistance this is a reference to a man s wife, whom the "לא טוב היות האדם לבדו אעשה לו 2,18): Almighty created to assist him. The possuk states (Bereishis it עזר is not good that man be alone; I will make him a helper corresponding to him (an כנגדו " ezer k negdo ). So, when the sages taught " הקב"ה עוזרו "ואלמלא if not for the Holy One, Blessed be He s, assistance they meant that the assistance comes in the form of a man s wife. In the sefer Mesos Dodim discussing Jewish marital issues, we added a spicy tidbit to Rav Tzaddok s "כל אדם שאין לו אשה שרוי בלא שמחה בלא ברכה בלא טובה... :(:62 words based on the Gemorah (Yevamos 1

2 Any במערבא man without a wife is devoid of happiness, devoid of blessing and אמרי בלא תורה " devoid of good... in the west (in Eretz Yisroel) they added, he is also devoid of Torah. Why can a man not merit or acquire Torah without a wife? We can provide an answer based on a Midrash (S.R. 33,1): "ויקחו לי תרומה, משל למלך שהיה לו בת יחידה, בא אחד מן המלכים ונטלה, ביקש לילך לו לארצו וליטול לאשתו, אמר לו [המלך], בתי שנתתי לך יחידית היא, לפרוש ממנה איני יכול, לומר לך אל תטלה איני יכול לפי שהיא אשתך, אלא זו טובה עשה לי, שכל מקום שאתה הולך קיטון אחד עשה לי שאדור אצלכם, שאיני יכול להניח את בתי, כך אמר הקב"ה לישראל, נתתי לכם את התורה, לפרוש הימנה איני יכול, לומר לכם אל תטלוה איני יכול, אלא בכל מקום שאתם הולכים, בית אחד עשו לי שאדור בתוכו, שנאמר ועשו לי מקדש". The Midrash compares the Almighty giving Yisroel the Torah to a human king giving away his daughter in marriage. The king laments that if his daughter leaves to live elsewhere, he will not be able to bear not seeing her. He requests a favor wherever they go, they should build him a dwelling. How can this analogy be applied to the King of Kings whose Presence fills the land? He is everywhere. How does this analogy provide an imperative for building a Beis Homikdash as a dwelling place for His Presence among us? Torah Knowledge is Inaccessible by Natural Means The way to understand this, however, is that physical creatures of flesh and blood cannot comprehend the wisdom of the Torah, which is Divine wisdom, by means of their own natural devices without the Almighty standing over them and assisting them. Proof of this is found in the Gemorah (Nedarim 38.): "בתחילה היה משה למד תורה ומשכחה, עד שניתנה לו במתנה, שנאמר (שמות לא יח) ויתן אל משה ככלותו לדבר while אתו Moshe Rabeinu was receiving the Torah on Har Sinai, he learned it over and over again " but kept forgetting it, until Hashem, finally, gave to him as a gift. We see that even Moshe Rabeinu could not fathom the depth of Torah without Divine assistance. As a result, we are taught (Berachos 6.): that even a single Jew learning Torah alone is "שאפילו אחד שיושב ועוסק בתורה שכינה עמו " "נתתי לכם את התורה, לפרוש said: accompanied by the Divine Presence. For this reason the Almighty I ממנה gave you the Torah, I am unable to part from her. In other words, without My איני יכול " assistance, you will not be able to comprehend and acquire the Torah s wisdom. The Zohar hokadosh (Chayei Sarah 122.) explains that an unmarried man does not merit the Divine Presence, the Shechinah. Rabbi Akiva also teaches (Sotah 17.): " ואשה זכו שכינה ביניהן "איש a meritorious couple is accompanied by the Shechinah. This explains nicely the statement of the western scholars: " בלא אשה שרוי בלא תורה "השרוי one who is without a wife, is also without Torah. Since an unmarried man does not merit the Divine Presence, he, therefore, is unable to fathom the depths of Torah significantly. This is why the Almighty requests that we establish a dwelling place for Him wherever we go; for, this is the only way He can assist us in attaining the Torah. When a 2

3 man gets married, however, he can merit the Divine Presence, and with that assistance, is able to attain Torah wisdom. " כך הקב"ה אמר להם לישראל, בני בראתי יצר הרע ובראתי :(:30 Furthermore, we have learned (Kiddushin This memrah teaches us that the only.לו תורה תבלין, ואם אתם עוסקים בתורה אין אתם נמסרים בידו " protection from the yetzer horah is Torah study. Consequently, an unmarried man, since he is also without Torah, is prey to the yetzer. This is why the Gemorah (Kiddushin 29:) also teaches that an unmarried man has thoughts of sin daily. Yet, Rav Tzaddok s interpretation of the Gemorah is now clear. " של אדם מתגבר עליו בכל יום, ואלמלא הקב"ה עוזרו אין יכול לו "יצרו a person s yetzer threatens to overpower him every day, and if not for Hokadosh Baruch Hu s assistance, he would be unable to withstand him the creation of a woman was intended to supply this daily assistance. In her merit, he is able to merit Torah; thanks to his Torah study, he can overcome his yetzer. This allows us a sweet interpretation of the verse " טוב היות האדם לבדו "לא it is not good (טוב) for man to be alone. Without a wife, a man does not merit Torah which is referred to as,טוב as it says (Berachos 5.): " טוב אלא תורה "אין. As a result, his yetzer will overpower him. The remedy, however, is: " לו עזר כנגדו "אעשה this refers to a wife, who allows him to merit Torah. In this manner, she becomes his " "עזר, allowing him to overcome his " "כנגדו, the yetzer horah opposing him. Taking a Wife Is the Key to Torah She b al Peh Following this lead, let us elucidate a heavenly conversation between Rabbi Yossi and Eliyahu (Yevamos 63.): "אשכחיה רבי יוסי לאליהו, אמר לו כתיב אעשה לו עזר, במה אשה עוזרתו לאדם, אמר לו אדם מביא חיטין חיטין כוסס, פשתן פשתן לובש, לא נמצאת מאירה עיניו ומעמידתו על רגליו". Rabbi Yossi once met Eliyahu. He said to him, it is written I will make him a helper ; in what way does a wife help a man? Eliyahu answered, when a man brings home wheat, does he chew the wheat raw? When he brings home flax, does he wear the flax as is? Of course not! Does it not then emerge that she illuminates his eyes and puts him on his feet?! At first glance, Rabbi Yossi s question is perplexing: In what way does a wife help a man? He is surely aware that a wife cooks for her husband and takes care of the house. We may suggest that Rabbi Yossi followed the opinion of the western scholars that: " בלא אשה שרוי בלא תורה "השרוי a man without a wife is also without Torah. He was uncertain, though, whether they were only referring to the written law, Torah she b chsav, or to the oral law, Torah she b al peh, as well. Maybe the gains a man achieves in the oral law are dependent solely on his own efforts, even without a wife. This was the meaning of his question to Eliyahu: In what way does a wife help a man? Which part of the Torah does she help him achieve only Torah she b chsav or Torah she b al peh, as well? To which Eliyahu replied by way of allusion that marrying a woman merits him the oral law, too, which interprets the written law. Wheat and flax grow because it is heavenly ordained; they allude 3

4 to the written Torah, Torah she b chsav, which was given directly from Above. Just as the main use of wheat or flax does not occur without man s actions and processing in order to make bread or a garment so, too, the Torah she b chsav must be processed with arduous toil and labor in order to clarify the haloches of Torah she b al peh. So, just as a woman helps her husband make the wheat into bread and the flax into a garment, turning the raw potential into a reality, she, similarly, helps him realize the potential of Torah she b chsav through its clarification via Torah she b al peh. Therefore, Eliyahu concludes by saying: does it not emerge that she illuminates his eyes and "לא נמצאת מאירה עיניו ומעמידתו על רגליו " stands him on his feet?! This clearly refers to spiritual matters and not to the physical processing of wheat and flax. She illuminates his eyes in the written Torah, and stands him on his feet in the oral Torah, allowing him to ascend to greater heights of Torah achievement. Overcoming the Yetzer Horah by Means of the Oral Law "בראתי יצר הרע ובראתי לו תורה תבלין, Kiddushin: If we closely examine the language of the Gemorah in is used, specifically. To "עוסקים " word we find that the,ואם אתם עוסקים בתורה אין אתם נמסרים בידו " withstand the yetzer horah requires active involvement, toil and labor in the study of Torah. This is "לעסוק בדברי תורה " berocheh how the Taz (Orach HaShulchan 47,1) explains the formula of the rather than " דברי תורה "ללמוד. We can make a similar deduction from the language of the Mishnah (Avos :(2,2 תלמוד תורה עם דרך ארץ שיגיעת שניהם משכחת עון", הרי שדוקא יגיעת התורה משכחת עון "יפה the optimum is to combine Torah study with an occupation, for the exertion of both of them eliminates sin. Once again, we see that the element of toil and exertion in our Torah endeavors is stressed in order to eliminate sin. In this light, it is obvious that the main way to subdue the yetzer is through rigorous study of Torah she b al peh. For the main toil and exertion in the study of Torah pertains to Torah she b al peh as "שכל מי שאוהב עושר ותענוג אינו יכול ללמוד תורה שבעל פה :(3 explained in the Midrash Tanchuma(Noach i.e. learning Torah she b al peh requires sacrifice and suffering. On,לפי שיש בה צער גדול ונדוד שינה " the other hand, Torah she b chsav without Torah she b al peh is not that demanding. This is why the Gemorah says (Gittin :(:60 " כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה "לא the Holy One, Blessed be He, only established a covenant with Yisroel on account of the oral law. Without the toil and exertion of Torah She b al peh, we are powerless against the yetzer; it is unthinkable that Hokadosh Baruch Hu would enter into a covenant with Yisroel if they were unable to control their yetzer.,ס 'יום מ'סכת א'ין ל'עשות is an abbreviation for סמא "ל It is understandable, then, why the yetzer s name a conclusion of a tractate should not be made (Ateres Yeshuah, Likutim 36). The yetzer horah vehemently opposes our involvement in Torah she b al peh, since it nullifies his power. "ששים המה מלכות, אלו ששים מסכתות של 6,21): Additionally, the Midrash states (Shir HaShirim Rabbah is סמא "ל therefore, there הלכות are sixty tractates, masechtos, of laws comprising the oral law; " 4

5 also an abbreviation for ' מ'סכתות א'ין ל'למוד,ס the sixty masechtos should not be learned. Nevertheless, his name itself alludes to the fact that his power is nullified by active involvement and study of Torah she b al peh; for, סמא "ל is also an abbreviation for ' מ'סכתות א'ותם ל'למוד,ס the sixty masechtos are to be studied by studying the sixty tractates of the oral law rigorously, the yetzer horah is abolished. We have learned (Berachos 4:): Hashem Supports All Those Who Are Fallen by Means of Involvement with the Sixty Masechtos "מפני מה לא נאמר נו"ן באשרי מפני שיש בה מפלתן של שונאי ישראל, דכתיב (עמוס ה ב) נפלה לא תוסיף קום בתולת ישראל... אמר רב נחמן בר יצחק, אפילו הכי חזר דוד וסמכן ברוח הקודש שנאמר (תהלים קמה יד) סומך ה' לכל הנופלים". The Gemorah is discussing the prayer of Ashrei which is formulated based on the alef beis. It questions why a verse corresponding to the letter nun is absent; it answers that nun alludes to the fall and sins of Yisroel. The Gemorah goes on to say that Dovid hamelech, the author of the psalm, saw fit, nevertheless, due to Divine inspiration, to include the verse beginning with the letter samech and support the fallen. The way to correct the sins and fall of Yisroel is through active involvement and toil in the sixty masechtos. Samech comes from the word " "סמיכה, support; the numerical value of the letter samech equals sixty. By toiling and being actively involved with the samech, sixty, masechtos, they merit " ה' לכל הנופלים "סומך, Hashem supports all those who are fallen. This is also the meaning of the Midrash (V.R. 7,3): " כל הגליות מתכנסות אלא בזכות משניות "אין all the exiles will be gathered in only in the merit of the study of mishnayos. The future redemption will be realized in the merit of "סומך ה' לכל הנופלים " law active study of the sixty tractates of the oral Betrothal with a Ring in the Shape of a Samech Based on what we have learned, we can explain two matters concerning betrothal of a woman: (a) "הרי the custom to specifically betroth a woman with a ring and (b) the custom to recite the formula.את מקודשת לי בטבעת זו כדת משה וישראל " A ring is round, the same shape as the letter samech. This alludes to the sixty masechtos of the oral law that Hashem used to betroth Yisroel. Since a man does not merit Torah until he gets married, he betroths his wife with a ring signifying that only in the merit of the betrothal does he merit the sixty masechtos of Torah she b al peh. He also states that he is specifically betrothing her with this ring, the shape of a samech, alluding to the sixty masechtos of Torah she b all peh. We can add another tidbit based on the sefer Hachinuch s explanation of the reason behind betrothing a woman with a ring that she wears on her finger (Mitzvah 552): 5

6 "כדי שתתן אל לבה לעולם שהיא קנויה לאותו האיש, ולא תזנה תחתיו ולא תמרוד בו, ותתן לו יקר והוד לעולם כעבד 6 לאדוניו, ובכן יהיה שבתם וקימתם בשלום לעולם, שזכרתי, נהגו ישראל לקדש בטבעת להיות בידה תמיד למזכרת". ויתקיים הישוב ברצון האל שחפץ בו, ומהיות מיסוד המצוה מה "נשים במאי זכיין, באקרויי בנייהו לבי כנישתא ובאתנויי :(.17 We have learned in the Gemorah (Berachos The purpose of woman s creation was to assist her husband and sons engross.גברייהו בי רבנן " themselves properly in Torah by sending their sons to learn Torah in the shul, and waiting up at night for their husbands to return from the study hall. The custom to betroth with a ring in the shape of a samech, which she wears on her finger, serves as a constant reminder that her role is to assist her husband and children actively involve themselves in the study of Torah she b al peh, which contains sixty masechtos. Curtains of Goats Hair Corresponding to the Written and Oral Torahs "אין חכמה לאשה אלא בפלך, וכן statement: We can finally provide some insight into the sages enigmatic a הוא woman s only wisdom is the art of spinning. Let us begin by אומר וכל אשה חכמת לב בידיה טוו " "וחברת את חמש 9): introducing the Torah s description of the coverings of the Mishkan (Shemos 26, you היריעות shall attach five of the curtains לבד ואת שש היריעות לבד... וחברת את האהל והיה אחד " separately and six of the curtains separately... you shall attach the tent so that it becomes one. Concerning this matter, we find a tremendous insight in the Targum Yonasan (ibid. and also in our parsha, Shemos 36,16) that the five curtains of goats hair correspond to the five books of the Torah she b chsav, while the six curtains of goats hair correspond to the six orders of the Mishnah, Torah she b al peh. We now have a nice explanation for why the women, specifically, spun the curtains that covered the Mishkan. As we learned from the scholars of Eretz Yisroel: " בלא אשה שרוי בלא תורה "השרוי one who dwells without a wife, dwells without Torah refers to the association of the written law and the oral law. Therefore, the women, in their great wisdom and craftsmanship, were the ones able to spin the curtains of goats hair which were five and six respectively alluding to the partnership of Torah she b chsav and Torah she b al peh that they facilitated. So, we have uncovered the deeper meaning hidden in the sages puzzling statement and revealed their important message: " חכמה לאשה אלא בפלך "אין. The women s true wisdom was knowing how to connect and spin together Torah she b chsav and Torah she b al peh, as alluded to in the way they spun the curtains of goats hair; this wisdom allowed them to assist their husbands and their children engross themselves properly in Torah. And Every Wise hearted Woman The proof of this unique wisdom is derived from the possuk: " אשה חכמת לב בידיה טוו "וכל And every wise hearted woman spun with her hands. The description " לב "חכמת is an allusion to the connection between the written Torah and the oral Torah. It is well known that the Torah

7 concludes with the letter lamed in the words: " כל ישראל "לעיני ; the Torah begins with the letter beis in the words: " ברא אלקים "בראשית ; together they spell " "לב, heart. So, " "לב alludes to Torah she b chsav and " לב "חכמת alludes to Torah she b al peh, which reveals the deep wisdom concealed within Torah she b chsav. This is the meaning of the possuk " אשה חכמת לב בידיה טוו "וכל and the sages comment " חכמה לאשה אלא בפלך "אין : the unique wisdom required to spin the curtains of goats hair, five opposite six, alludes to the fact that it is only in the wives merit that men are able to connect Torah she b chsav with Torah she b al peh. "טוו את העזים, היא היתה אומנות יתירה, comment: We can also provide a deeper appreciation of Rashi s the שמעל women demonstrated extraordinary craftsmanship by spinning גבי העזים היו טווין אותם " the wool directly off the backs of the goats. The commentators question what possible benefit was served by this extraordinary craftsmanship. An answer can be suggested based on the commentary of the Meshech Chochmah that by spinning the wool while it was still attached to the live goats, it was not susceptible to tumah. Still, why take this precaution, specifically with these curtains? "יראת ה' טהורה עומדת לעד, אמר רבי חנינא, זה הלומד תורה בטהרה, מאי היא :(:72 The Gemorah states (Yoma the reverence of Hashem is pure, enduring forever, Rabbi Chanina נושא אשה ואחר כך לומד תורה " said, this refers to one who studies Torah in purity. How is that possible? First he marries a woman, then he studies Torah. This is the reason why it was necessary for the women to spin the wool in a manner that it would not be susceptible to tumah it was an allusion to their sanctified role to assist their husbands connect Torah she b chsav and Torah she b al peh in purity and fulfill the. "יראת ה' טהורה עומדת לעד " verse: 7