וַהֲדָ֬רְךָ֨ ׀ צְלַ֬ח רְכַ֗ב עַֽל־דְּבַר־אֱ֭מֶת וְעַנְוָה־צֶ֑דֶק וְתוֹרְךָ֖ נוֹרָא֣וֹת יְמִינֶֽךָ׃
A w stroju swoim wystąp, wyrusz dla sprawy prawdy, i pognębionéj sprawiedliwości, a niech ci wskaże przewagi prawica twoja.
Haamek Sheilah
However, it is relevant to know that tzel (“shade”) and huppah (“canopy”) refer to honor, as similar language is used in Isaiah 4:8Verses 5 and 6. “For more than any honor shall be a canopy, and a booth for shade in the day-time [to protect one] from the heat.” The meaning is that even though two different people can perform the same mitzvah in an equal manner and receive the same reward in the World of Rewards (Gan Eden), nevertheless, their honor is dissimilar. For one’s honor is dependent on the totality of his actions and his conduct in the World of Living, which essentially is the attire that he will wear in the Heavenly World. Just as it is shameful for a man who is distinguished to sit in a lowly seat and wear ordinary clothing, so does shame envelop the face of ordinary men who sit in esteemed places and wear formal attire, receiving honor for a transitory act that it is incompatible with his character. This is what is written in chapter 29Verse 16. of Habakkuk, when speaking of Nebuchadnezzar, “You are filled with shame instead of glory.” This means that because of their fear of Nebuchadnezzar, they honored him more than was acceptable to his soul and this is why there was “shame instead of glory.” It is written in chapter 3 of Proverbs,10Verse 35. “The wise shall inherit honor, but as for the fools, they carry away shame.” This means that the wise inherit honor, for it is appropriate and acceptable to them. However, when honor arrives for the foolish it brings them shame, for those who sit at the gates [in the marketplace] speak of how unworthy they are to receive that honor. Similar to the honor for vanities in this world is the honor [to be received from] God in the World to Come – in other words, it is unacceptable to one unless it matches his general strength [of achievements]. This is stated in Tractate Bava Basra 75a, [that in the World to Come, God will make everyone a canopy corresponding to what they deserve], and “each one will be burned because of the canopy of his friend.” Each one will perceive himself as being unworthy of this honor, to benefit from the light emanating from the Face of the Living King in a manner equal to his fellow. Behold, the Kingdom of the Firmament is like the earthly kingdom: just as we see how the king grants honor to a man of valor who deserves the reward of receiving a title of officer of the army or leader of battle, so it may be said that they are the bearers of his kingdom and upon them depends the kingdom’s strength and splendor. It is because of this that he gives them citations of power and splendor, proportional to how each one has excelled in battle. Such is the kingdom of the Holy One, blessed be He, which uplifts those who fight the battle of Torah. It is for this reason that the [Torah] is referred to as a sword, as stated in Tractate Shabbos 6011I found it on 63a. regarding the verse, “Gird your sword upon your thigh, O mighty one, your glory and your majesty”12Psalms 45:5. – that the simple meaning of this verse pertains to the study of Torah. Just as His Kingdom, may He be blessed, is uplifted through those who meditate on [the Torah], so she [the Torah] provides strength and glory to those [who study her], as it is written, “Strength and glory are her clothing,”13Prov. 31:25. – the glory of God is reserved particularly for the Talmud scholar. This is stated in Tractate Bava Basra 8b, “What does Scripture say of the rabbis? Ravina answered: ‘Those who love Him are like the sun when he goes forth in his might.14Judges 5:31.’ “The sun represents honor,” as Psalms states,1584:12. “A sun and a shield is the Lord God. The Lord bestows favor and glory; He withholds no goodness from those who walk in perfect innocence.” This means that Divine Providence is comparable to the sun, as it bestows favor and glory similar to the way the sun illuminates a [particular] thing [causing it] to be [viewed] more favorably than any other, even though [the two things] may be truly similar. See Part 1, chapter 14, of Kadmas Ha’amek for an explanation of this verse.
Haamek Sheilah
THE SECOND TEMPLE PERIOD
FOR THE REASON that was explained above, with the arrival of Ezra from Babylonia into Israel and the building of the [Second] Temple, there was once again no impetus to apply pilpul. For whenever any [scholars in the Land of Israel] were confronted with difficult cases, they forwarded their questions to [the court that sat] in the Holy Temple, where the Divine light of the high priest was sufficient [to determine law]. As a result, the use of pilpul diminished. Hence, when the sins [of Israel] increased during this period [even though the Temple still stood], the merit of the Temple was no longer sufficient for achieving enlightenment in the law. In addition, it is known [that towards the end of the Second Temple period] the high priests were no longer worthy of their position.1During the Second Temple period, many people bought the position of High Priest, including those who were unworthy of it. See Tractate Yoma 18a, “R. Assai said, ‘Martha, the daughter of Boethus, gave King Yannai a tarkav (a dry measure equal to three kav) of gold dinars to nominate Joshua son of Gamla as one of the high priests (to be elected by the electors).’” Even though Joshua son of Gamla was worthy of the position, the purchase of the office by his wife Martha began a trend of people purchasing the office regardless of their character and Torah knowledge. It is stated in Tractate Sukkah 20a2“In the beginning, when the Torah was forgotten from Israel, Ezra rose up from Babylonia and re-established it. When it was again forgotten, it was re-established by Hillel the Babylonian….” that the Torah was almost forgotten in Israel [until it was saved by] Hillel, who arrived from Babylonia and re-established the [use of] pilpul. In Israel, Hillel used and applied the methodology that was being employed [by the sages] of Babylonia. Hillel is also referred to as a legislator, as it says in Tractate Sanhedrin 5a, “To what does Scripture refer in the verse, [‘The scepter shall not depart from Yehuda], nor he who legislates from between his feet?’3Gen. 49:10. These are the descendants of Hillel who teach Torah to the masses.” That is, by applying deep analysis to the received traditions and decisions, Hillel derived the seven rules for interpreting the Torah, which is set forth in the seventh chapter of the Tosefta of Tractate Sanhedrin.4The Tosefta at the end of this chapter states, “Hillel the Elder expounded seven rules [for elucidating the Torah] before the sages of Besera: (1) through a conclusion inferred from a lesser case to a strict one and vice versa; (2) through tradition that similar words in different contexts are meant to clarify one another; (3) through a general principle derived from one verse, and a general principle derived from two verses; (4) through a general statement limited by a specification; (5) through a specification broadened by a general statement; (6) anything that was included in a general statement, and was then singled out to discuss a provision similar to the general category; and (7) anything that was included in a general statement, and was then singled out to discuss a provision not similar to the general category. These are the seven rules that Hillel expounded before the sages of Besera.” R. Yishmael later incorporated these seven rules into his thirteen rules cited in the Introduction to the Sifra. This is also recited in the morning prayers at the end of the section dealing with the sacrifices. As befitting the greatness of his generation, [Hillel and his court] functioned as a powerful spring of water that overflowed and overcame all doubts. The use of pilpul and analysis was their strength that enabled them, with the help of their Creator, to fortify the yoke of Torah. With righteous humility, through the sword of the pilpul of Torah, they experienced the wonders5See Psalms 45:5. of the Torah, Israel’s majesty and splendor. This [system] continued during the days of Rebbi, [Yehuda the Prince], the crown and lamp of Israel, until the completion of the Mishnah.
FOR THE REASON that was explained above, with the arrival of Ezra from Babylonia into Israel and the building of the [Second] Temple, there was once again no impetus to apply pilpul. For whenever any [scholars in the Land of Israel] were confronted with difficult cases, they forwarded their questions to [the court that sat] in the Holy Temple, where the Divine light of the high priest was sufficient [to determine law]. As a result, the use of pilpul diminished. Hence, when the sins [of Israel] increased during this period [even though the Temple still stood], the merit of the Temple was no longer sufficient for achieving enlightenment in the law. In addition, it is known [that towards the end of the Second Temple period] the high priests were no longer worthy of their position.1During the Second Temple period, many people bought the position of High Priest, including those who were unworthy of it. See Tractate Yoma 18a, “R. Assai said, ‘Martha, the daughter of Boethus, gave King Yannai a tarkav (a dry measure equal to three kav) of gold dinars to nominate Joshua son of Gamla as one of the high priests (to be elected by the electors).’” Even though Joshua son of Gamla was worthy of the position, the purchase of the office by his wife Martha began a trend of people purchasing the office regardless of their character and Torah knowledge. It is stated in Tractate Sukkah 20a2“In the beginning, when the Torah was forgotten from Israel, Ezra rose up from Babylonia and re-established it. When it was again forgotten, it was re-established by Hillel the Babylonian….” that the Torah was almost forgotten in Israel [until it was saved by] Hillel, who arrived from Babylonia and re-established the [use of] pilpul. In Israel, Hillel used and applied the methodology that was being employed [by the sages] of Babylonia. Hillel is also referred to as a legislator, as it says in Tractate Sanhedrin 5a, “To what does Scripture refer in the verse, [‘The scepter shall not depart from Yehuda], nor he who legislates from between his feet?’3Gen. 49:10. These are the descendants of Hillel who teach Torah to the masses.” That is, by applying deep analysis to the received traditions and decisions, Hillel derived the seven rules for interpreting the Torah, which is set forth in the seventh chapter of the Tosefta of Tractate Sanhedrin.4The Tosefta at the end of this chapter states, “Hillel the Elder expounded seven rules [for elucidating the Torah] before the sages of Besera: (1) through a conclusion inferred from a lesser case to a strict one and vice versa; (2) through tradition that similar words in different contexts are meant to clarify one another; (3) through a general principle derived from one verse, and a general principle derived from two verses; (4) through a general statement limited by a specification; (5) through a specification broadened by a general statement; (6) anything that was included in a general statement, and was then singled out to discuss a provision similar to the general category; and (7) anything that was included in a general statement, and was then singled out to discuss a provision not similar to the general category. These are the seven rules that Hillel expounded before the sages of Besera.” R. Yishmael later incorporated these seven rules into his thirteen rules cited in the Introduction to the Sifra. This is also recited in the morning prayers at the end of the section dealing with the sacrifices. As befitting the greatness of his generation, [Hillel and his court] functioned as a powerful spring of water that overflowed and overcame all doubts. The use of pilpul and analysis was their strength that enabled them, with the help of their Creator, to fortify the yoke of Torah. With righteous humility, through the sword of the pilpul of Torah, they experienced the wonders5See Psalms 45:5. of the Torah, Israel’s majesty and splendor. This [system] continued during the days of Rebbi, [Yehuda the Prince], the crown and lamp of Israel, until the completion of the Mishnah.