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Please Help Me:I Want To Be Koneh Torah #27

In Pirkei Avos our Rabbis enumerate the 48 ways to acquire Torah. The last one is "haomer davar b'shem omro" - quoting the source of the Torah that you repeat.

I understand why it is ethical to repeat Torah in the name of the author and not in your own. But how does this help one ACQUIRE Torah?

Please Help Me.

By stating the person who said the statement, then we are firstly attaching ourselves into the chain( shalshels) of torah. WE are in effect being aquired by the torah ( Like a trap.
Secondly, humility is a prerequsite to learning torah. so i think that i have come across a chidush and then i find out that the chazon ish said that same pshat 40 years ago, then for me to forgo by ego and say that it wasnt my chidush rather someone for many years ago said the same thing- this can only lead to humility and thus the ability to properly aquire the torah!!!

shalom and I hope all is well.
Perhaps we can say that quoting b'shem omro is acting b'emes (by not making his statement sound as if he had come up with the vort), and will therefore ingrain emes into the person saying it.

Chosmo of Hashem is emes. He wrote the Torah and its pure emes. As the Maharal explains (tiferes yisrael perek chaf) the gemarah in Yoma (chaf ches amud beis) stating that Yaakov, unlike Avraham, wasn't zoche to learning kol haTorah kula b\c his mida was emes and emes in this world is not comparable to emes of the Torah (to say b'shem kosvo-Harav Simon shlita in imre-baruch-parshas veyera-daf ayin hay-ayin vav).
maybe through emes alone we cant be koneh kol hatorah kula, however it certainly should be one of the criteria and a pre-requistite.
Chaim Yehoshua, yours sounded like a great pshat-just wanted to give another possibility and get closer to reaching the seventy faces of Torah
kol tuv

Someone pointed out recently that it's somewhat ironic that the statement about האומר דבר בשם אומרוisn't בשם אומרו.

Just a question for Kalman - the idea that יעקב wasn't זוכה to learn כל התורה כולה doesn't have to be but does seem to be against the idea that the אבות kept כל התורה כולה. There exists much פלפולtrying to reconcile seeming incongruities in the actions of the אבות with their still keeping כל התורה כולה. Does R' Simon touch upon this at all in his piece? I unfortunately do not own it.

Reb Will,
I believe the Maharal is just working off the gemarah's statement that Avraham avinu was mekayem kol hatorah kula, and does not say the same (at least not in that gemarah) about the other avos.
R' Simon quotes the Maharal, who seems to differentiate between the kol haTorah kept through "haseychel haelyon", that only Avraham was zoche to through having recognized Hashem without assistance or mesorah.
This is not necessarily to the exclusion of any standard halachos being kept by the other avos, although i'm not quite sure what it means. Rav Simon does not elaborate on that issue, as it is not relevant to the point he was trying to emphasize in that piece.

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  • I'm Rabbi Ally Ehrman
  • From Old City Jerusalem, Israel
  • I am a Rebbe in Yeshivat Netiv Aryeh.
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