5 Sharp Divrei Torah on Parshas Acharei-Mos {Pninei Kedem}

Okay, shall I come look at my boy him. We have a very special presentation this morning. Parshas Acharei Mos five amazing sharp divrei Torah from the safer Pninei Kedem of Rebbe Chaim Michel Stern where he collects amazing divrei Torah of gedolim from yesteryear that are not so well known. We have five on Parshas Acharei Mos. We have very exciting news. This safer Yearning for Redemption, Sifsei Yeshua of the Chofetz Chaim, which we published in English, is now fully prepared in Spanish, translated in Spanish. It is completely ready to go. It's only one miss- missing one thing. It's missing the dedication. If anybody wants to dedicate the Spanish edition of Sifsei Yeshua, please contact us as soon as possible. Okay, Parshas Acharei Mos. It says Vayedaber Hashem el Moshe Acharei Mos shnei bnei Aharon bekurbasam lifnei Hashem vayamosu. When they brought before Hashem and they died. Perek tes zayin pasuk alef. This comes from Hagoin Reb Shmuel of Koidanov in his sefer Birkas Shmuel What's the [snorts] problem? They brought an eish zarah. There's a mitzvah to bring a fire min hahedyot. Mitzvah lahavi min hahedyot. However, what they should have done is they first should have waited until the fire came down min hashamayim. First the fire has to come down min hashamayim and then you could bring a fire min hahedyot. That's the secret of the words vay- bekurbasam lifnei Hashem. Literally before Hashem sent down his fire min hashamayim, they brought their fire min hahedyot. That's the secret of lifnei Hashem. Now we have an amazing divar Torah from Rebbi Avraham Breida brought in the sefer Imrei Noam published in Amsterdam in 1645. The Gemara says why did the bnei Aharon pass away? Says the Gemara, one man de amar says because they brought an eish zarah. Another man de amar says because they were moireh halacha lifnei rabbai. Two different opinions. Either they brought a foreign fire or they paskened in front of Moshe. So Rebbi Avraham Breida explains there's no machlokes. When Hashem came and confronted Kayin why did you kill Hevel? He said kol demei achicha tzoakim elai. The blood of the of your brother's crying to me. Rashi says his blood and the blood of his descendants. Question, Kayin just killed Hevel. The problem is the blood of the descendants of Hevel. What about Hevel himself? Why is it why is Hashem focusing on Hevel's descendants? Says Rebbi Avraham Breida that there's an idea that when somebody is dies bidei shamayim, they could be saved in the merit of righteous descendants. But if somebody is chayav capital punishment in this world to the beis din, then righteous descendants will not save you. The Medrash says that the sin of Hevel was he gazed at the Shechinah. One who gazes at the Shechinah is chayav misah bidei shamayim. So Kayin could have excused himself. Kayin could have said, "I killed my brother cuz he gazed at you, Hashem." So Hashem says, "No, no, no. He's only chayav misah bidei shamayim. Kol demei achicha. What about his descendants? Don't say that you killed him because he's chayav misah bidei shamayim, but he has righteous descendants." Now, the Gemara says someone who is makriv an eish zarah is chayav misah bidei shamayim. >> [snorts] >> The Gemara also says Yehoshua bin Nun died without children because he was moireh halacha lifnei Moshe. So that means somebody who's moireh halacha lifnei Moshe or lifnei rabbai doesn't have children. The punishment for eish zarah is misah bidei shamayim. Says Rebbi Avraham Breida, "Why did the children of Aharon die? Cuz they brought [clears throat] an eish zarah." Question, but then they're chayav misah bidei shamayim. So they should have been saved in the merit of their righteous descendants. No! Because they were moireh halacha lifnei rabbai. Meaning we need both reasons of the Gemara. They were makriv an eish zarah. So now they're chayav misah bidei shamayim. Elo mai, they should be saved in the merit of their righteous descendants. No, they're also moireh halacha lifnei rabbai. So they they won't have righteous descendants. So now they're chayav misah bidei shamayim for the eish zarah. The next comes from Hagoin Reb Aryeh Leib, the av beis din of Galuga. Says lo sikrevu legalei arayos. The Ramban in his Sharashim asks that in the Gemara in the sheva mitzvos bnei Noach, one of them is arayos. What do you mean one of them? But there are many arayos. So there should be, you know, 15 mitzvos bnei Noach. So the Ramban says, "No, they're all counted as one." But question, but in the taryag mitzvos, they're counted as many. And the Ramban says that before the Torah was given, all the arayos were one mitzvah. After the Torah was given, they were many mitzvos. Why? Why before the Torah was given were all the arayos one? It's only one of the sheva mitzvos bnei Noach, and yet it's many of the taryag mitzvos. So Reb Aryeh Leib, the av beis din of Galuga in the sefer Seichel Tov, he says we find in the Gemara in Sanhedrin that a ben Noach there's no shogeig. There's no concept of shogeig by a ben Noach. If they are warned not to do something, even if they do it inadvertently, they're chayav misah. So before for Yisrael, there's a lot of nafka minas if each ervah is a lav by itself. Namely, let's say they forget. Let's say a Jew forgets and he lives with many arayos behelam achas. So then you're chayav a chatas for each one. So after the Torah was given, there's a reason why each each ervah should is a lav by itself to be chayav a korban for each one if you violated them behelam achas. But before the Torah was given, there's no concept of shogeig. There's only misah. You can't die twice. So there's no nafka minah that each ervah should be a lav bifnei atzmo. So before the Torah was given, all the arayos were one lav because it's it's of no consequence if each one is a lav by itself. There was no concept of shogeig. But after the Torah was given where there's a concept of shogeig, it has a ramification that each ervah is a lav by itself. So that is number three. Number four. The Gemara says in Yoma daf mem dalet, "What kapparah is equal to him and his household and his brothers the Kohanim and to all of Klal Yisrael?" It says Vechipair ba'ado uv'veiso uv'vei kol kehal Yisrael. What is that referring to? The ketores. Why is the ketores called a kapparah for all of Klal Yisrael? The Gemara says eizeh hu kapparah sheshavah lo ul'veiso ul'acheiv ul'chol kehal Yisrael? The ketores. Says the Pninei Kedem, "Ketores is mechaper for lashon hara." Lashon hara, the Gemara says in Bava Basra kuf sameach alef, "Ruban begazel, miut ba'arayos, vechulan ba'avak lashon hara." So since all Jews are guilty on lashon hara, the kapparah that's l'chol Yisrael is ketores because it's a kapparah that's needed by all of Yisrael. Okay, this one is really good. Our final one on Acharei Mos. Says Reb Dovid Lida the author of sefer Ir Dovid. The lav ishah el achosah lo sikach letzrah. The Gemara says in Sukkah kuf yud tes, that Lot the Lavai, they're going to have a big seudah. They're going to ask Yaakov to bench. He says, "No, I I can't bench. I can't be the mezamen. I married two sisters that the Torah was destined to assur on me." So Reb Dovid Lida asks, "What do you mean on him? The lav was made for Yaakov? It was made for everybody." Says Reb Dovid Lida, "If you look at the lashon of the pasuk, the pasuk is very unusual. It says a wife to her sister you shouldn't take." What do you mean a wife to her sister? You didn't the sister yet. Why does it word It should say achosah el ishah. You're married to a woman, you're married to a wife, don't take her sister. Why does it say ishah el achosah? A wife to her sister. How did you marry the sister in the first place? First you marry the wife. Now the question is about the sister. Why are we talking about the sister as if the sister is the given and now that we're telling you don't marry the wife. Says of David leader because the Torah is talking to and about Yaakov Avinu. Yaakov Avinu didn't marry Rachel the wife and then there's an issue about her sister. He first fell in with the sister, Leah, and the Torah said don't take your wife, Isha. The fact that the Torah worded it Veisha El Achosa as if the sister is already in your house and now don't take the wife. That's a backward way of saying it. No, it's not. It's addressing Yaakov Avinu. That's what the Gamara says in Maseches Yaakov said the Torah is destined to us on me, on you. Why are you so paranoid that it's talking about you? Cuz it is. The wording of the love is phrased in a way where it's specifically talking about Yaakov Avinu. Okay. That is five sharp divrei Torah from the Peninei Kedem on parshas Acharei Mos. We spoke about Lifnei Hashem. They brought the Eish Zara before the Eish came down from Hashamayim. We spoke about we need the combination of bringing the Eish Zara which is Chaim Mishei Hashamayim and the fact they were married with no rabbits so they won't have children. How Ketores is the kapara for all of Klal Yisrael because it's mechaber for lashon hara that everyone's guilty of. Why after the Torah was given are the Arayos mentioned separately? Because once the Torah was given there's a concept of shoigeg. And why the Torah phrases the love Isha El Achosa because it's referring specifically to the situation of Yaakov Avinu. Make sure you join us tonight at 8:30 for an amazing shiur on how to love another Jew during davening. Recording stopped.