“Va’yikach Korach – Korach took.” What does the kicha mean?
The word “take” refers directly to Torah as it corresponds to the verse (Mishlei 4:2), “Ki lekach (a taking) tov natati lachem, torati al taazovu -For I give you a good doctrine; forsake ye not my teaching.” The end of the verse, “forsake ye not my teachings,” is evidence that the beginning of the verse is discussing Torah.
Korach used Tzizit, a part of the Torah to challenge Moshe, but was mistaken in how he applied it.
One must ask why in Kiddushin (5a) the Gemara asks, “ומנין שאף בשטר – how do I know that a woman can be acquired “even” with a shtar?” By kesef and bi’ah the word אף is never used (rather the Gemara just asks, מנין, indicating a simple question of where are they derived from, but not indicating any notion that they would be difficult to effectuate a kinyan to acquire a woman). Perhaps shtar is the greatest chiddush as there is no tangible benefit to the woman.
“At five years (the age is reached for the study of) the Scripture; at ten (for the study of) the Mishna; at thirteen (for the fulfillment of) the mitzvot; at fifteen (for the study of) the Talmud; at eighteen for marriage.” (Pirkei Avot 5:21).
The gematria of חטא (chet -which when transliterated to Hebrew equals the numerical letter -ח – 8, a remez to 18) is 18. Based on the above mentioned statement in Pirkei Avot, if one is not married by 18, he is in danger of sinning.
Rav Avrohom zt”l often posed questions relating to the subject of whether one is allowed to wake someone up on a bus if that person would miss his stop or arrive late to greet the Shabbos. His sensitivity to the human condition brought him to enter the Halachic realm regarding these kinds of issues.
Drash – say “little” (mei’et – from the pen) and make a “rav” (a Rabbi – a precursor to the next Mishna – 1:16 – “Rabban Gamliel would say: ‘Assume for yourself a master (rav).'”
Perhaps one must speak from the pen, however personify all action through a Rav.
After the rebbetzin lost her brother, Rabbi Berenfeld zt”l, I called to offer my condolences. Rav Avrohom zt”l answered and he said “HaShem natan (gave) Vi’Hashem lakach (took away).”
There’s a well-known Gemara (Shabbos 31a) that says, “When a person is led in for judgment [in the next world] the first two questions G-d asks are: “Nasasa v’Nasata b’Emunah”, “Kovata itim LeTorah.” “Did you transact your business honestly?”, “Did you fix times for the study of the Torah?”
The Gemara in Shabbos (that declares business dealings to be the first matter judged in heaven) seems to contradict another Gemara (Sanhedrin 7a) that says, “The first thing a person is judged on is his Torah.”
Tosefos in Sanhedrin (s.v. elah) asks this question to which he provides two answers.
A third possible answer to overcome the seeming contradiction between the two Gemara’s is based on the terminology used in the Gemara Shabbos. The first question is “Nasasa v’Nasata b’Emunah” which is conventionally translated to mean – was your business done in good faith.
However, it could also be translated to mean was your “give and take” done in earnest. In actuality then, the first question in Gemara Shabbos is referring to Torah and aimed at the talmid chacham to probe as to whether his “shakla v’tarya” was done in earnest.
Therefore, indeed the Gemara in Sanhedrin is correct, that one is first judged on his Torah, and the Gemara in Shabbos gives the parameters of that judgment challenging the give and take of the talmid chacham.
“One who reviews his learning 101 times cannot be compared to one who reviews only 100 times.” (Chagiga 9b)
In tune with the gematria of the word בעל (beis equals two, ayin equals 70 and lamed equals 30) that equals 102. By the 102nd time, after “final review of 101” one owns and is a master of the gemara.