Page 42 - DAAT HAIM-1

Rabbi Chaim Walkin ןיקלאוו םייח ברה
Sefer Da’at Chaim םייח תעד רפס

2nd ma’amar ׳א ר ָמ ֲא ַמ
(the knife was still in the Kohein’s body and was still ritually pure … ן ָי ְנ ִבּ ת ֶא וּע ְנ ָמּ ֶשׁ - א ָבי ִק ֲע י ִבּ ַר י ֵדי ִמ ְל ַתּ א ְט ֵח
as the Kohein did not yet die) to teach us that they regarded the Tahara
of the knife more seriously than murder. (Incredible!!) As that topic י ִמי ִנ ְפּ ַה "ם ָלוֹע" ָה
continued, the Gemara posed an uncertainty “In the Beit Midrash they
asked – Was it that their attitude towards murder was a trivial thing ל ֶדֹג ְו ם ָד ָא ָה ל ֶשׁ י ִט ָר ְפּ ַה "וֹמ ָלוֹע" ת ַני ִח ְבּ ןוּבּ ִל ְבּ ףי ִסוֹה ְל הֶארְנְו
ִ
but their attitude towards the Tahara of the knife was unchanged as it
was supposed to be, or was their attitude towards murder as it should ר ָפּ ֻס ְמ ַה י ִפּ ל ַע - ה ֶז ם ָלוֹע ל ֶשׁ ר ָצּ ֻב ְמוּ ן ָתי ֵא ןָי ְנ ִבּ תוֹנ ְב ִל בוּיּ ִח ַה
be but they had an extremely stringent attitude towards the Tahara of ןי ֵבּ וּת ֵמ א ָבי ִק ֲע י ִבּ ַר י ֵדי ִמ ְל ַתּ י ֵפ ְל ַא ה ָע ָבּ ְר ַא ְו םי ִר ְשׂ ֶע ֶשׁ א ָר ָמ ְגּ ַבּ
the knife?! From this Gemara we learn that Chazal invested much
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thought and deep analysis to understand the behavior of the men of .)ב ,בס תוֹמ ָבְי ןֵיּ ַע( ה ֶז ָבּ ה ֶז דוֹב ָכּ וּג ֲה ָנ אלֹּ ֶשׁ י ֵנ ְפּ ִמ ,ת ֶר ֶצ ֲע ַל ח ַס ֶפּ
that generation. The apparent reason for this is - that we must learn
to recognize the things that interfere with and diminish our service to י ֵר ֲה ֶשׁ ,"י ִו ֵלּ ַה תי ִר ְבּ" וֹר ְפ ִס ְבּ ל" ַז ץ ֵב ָק ְל ֶא הֹמלֹ ְשׁ ב ַר ָה הָשְׁקִהְו
Hashem in order for us to reach the conclusions that are necessary to
fix those shortcomings and understand the reasons for our failures and ל ֶשׁ םי ִנ ָשׁ ת ַא ָצוֹתּ ,ב ַר ן ַמ ְז ךְ ָשׁ ְמ ִנּ ַה ןָי ְנ ִע אוּה תוֹדּ ִמּ ִמ ַע ֵבוֹנּ ַה ר ָב ָדּ
avoid making those same mistakes in our priorities. דוֹב ָכּ א ָבי ִק ֲע י ִבּ ַר י ֵדי ִמ ְל ַתּ וּג ֲה ָנ אלֹּ ֶשּׁ ה ַמּ ֶשׁ ,אוֹפ ֵא ר ֵבּ ַתּ ְס ִמוּ .ל ֵגּ ְר ֶה
Also, in our generation as well a person must think carefully and delve תוּג ֲה ַנ ְת ִה א ָלּ ֶא ,ת ֶר ֶצ ֲע ַל ח ַס ֶפּ ןי ֵבּ ֶשׁ ה ָפוּק ְתּ ַבּ ק ַר הָי ָה אלֹ ה ֶז ָבּ ה ֶז
deeply into the recesses of his soul to discover the main disturbances ה ָפוּק ְת ִבּ א ָק ְו ַדּ וּשׁ ְנ ֶע ֶנ ַעוּדּ ַמ ן ֵכּ ם ִא ְו ,ב ַר ן ַמ ְז ךְ ֶרֹא ְל ת ֶכ ֶשּׁ ַמ ְת ִמ
and barriers that inhibit his spiritual growth in Torah, and absorb the
lessons of mussar in order to develop tactics and strategies directed ם ֶהי ֵל ֲע ַעי ִפּ ְשׁ ַמ םי ִדי ִמ ְל ַתּ ַה ם ִע ד ֵמוֹלּ ַה ב ַר ה ֵנּ ִה י ִכּ ץ ֵר ֵת ְו ?תאֹז
to the correct pathway and appropriate means that are necessary to ם ָלוּא ְו .םי ִנ ָבּ םי ִדי ִמ ְל ַתּ ַה וּא ְר ְק ִנ ן ֵכ ָל ְו ,תי ִנ ָחוּר ָה וֹתוּה ַמ ם ֶצ ֶע ֵמ
confront and resolve those disturbances.
,הּ ָתי ִל ְכ ַת ְל ה ָע ָפּ ְשׁ ַה ַה ה ָא ָבּ ז ָא ,יוּא ָר ָכּ םי ִד ֲח ַא ְת ִמ םי ִדי ִמ ְל ַתּ ַה ם ִא
The primary challenges that interfere with .הּ ָתוּל ָל ְכ ִבּ ם ֶה ָל ה ָרי ִא ְמ וֹת ָע ָפּ ְשׁ ַה ,ד ַחַי ם ָתוּפ ְר ָט ְצ ִה י ֵדְי ל ַע ק ַר י ִכּ
learning mussar, and the conduct of a person in םי ִד ְבּ ַא ְמ ם ֵה ,ם ָתוּג ֲה ַנ ְת ִה ְבּ ה ֶזּ ִמ ה ֶז םי ִד ָר ְפ ִנ םי ִדי ִמ ְל ַתּ ַה ם ִא ל ָב ֲא
the framework of mussar. גוּר ְט ִק ר ֵרוֹע ְת ִמ ,ת ֶל ֶטּ ִנ ב ַר ָה ת ַע ָפּ ְשׁ ַה ר ֶשׁ ֲא ַכ ְו .ם ָבּ ַר ת ַע ָפּ ְשׁ ַה ת ֶא

The great importance of learning mussar was already made known to ךְ ֵפוֹה ל ָצּ ֻנ ְמ אלֹּ ֶשׁ ע ַפ ֶשׁ וֹא תוּלּ ַע ְת ִה ל ָכּ ן ֵכּ ֶשׁ .ן ַל ְצּ ִל א ָנ ָמ ֲח ַר
us by our rabbis, the “masters of mussar” beginning with the mussar
movement originated by the Gaon Tzadik Rabbi Yisrael Salanter and ר ֵתוֹי ְבּ םי ִל ָגּ ֻס ְמ םי ִמָי ם ֵה ֶשׁ ה ָרי ִפ ְסּ ַה י ֵמְי א ָק ְו ַדּ ,ן ֵכ ָל ְו .גוּר ְט ִק ְל
his students ZT”L, and other masters of mussar – the “Mashgichim” י ֵקי ִתּ ְע ַמ ל ֶשׁ י ִנ ָחוּר ָה ע ַפ ֶשּׁ ַה ת ַל ָבּ ַק ְלוּ ה ָרוֹתּ ַה ת ַל ָבּ ַק ְל ה ָנ ָכ ֲה ַל
who were the spiritual and ethical guides of the students in our holy שֵׁי" :וי ָל ָע ר ַמ ָא וּנ ֵבּ ַר ה ֶשֹׁמּ ֶשׁ א ָבי ִק ֲע י ִבּ ַר ל ֶשׁ וֹת ָרוֹת ְכּ ,ה ָעוּמ ְשּׁ ַה
yeshivas in the latter generations. However, now in our generation
there is a need to revisit and strengthen the learning of mussar םי ִמָיּ ַה - )ב ,טכ תוֹח ָנ ְמ ןֵיּ ַע( "י ִדָי ל ַע ה ָרוֹתּ ן ֵתוֹנ ה ָתּ ַא ְו ה ֶז ָכּ ם ָד ָא ךָ ְל
,א ָבי ִק ֲע י ִבּ ַר י ֵדי ִמ ְל ַתּ ל ַע לוֹד ָגּ גוּר ְט ִק וּר ְרוֹע וּל ְצּ ֻנ אלֹּ ֶשׁ וּלּ ֵא ָה

6. Meeting with Rabbi Walkin Shlitah in his home in Bayit VeGan on 9 Cheshvan ן ַמ ְז ,ת ֶר ֶצ ֲע ַל ח ַס ֶפּ ןי ֵבּ ֶשׁ ה ָפוּק ְתּ ַבּ א ָק ְו ַדּ ק ַדּ ַה ם ָא ְט ֶח ל ַע וּע ְבּ ְת ִנ ְו
5779, Rabbi Walkin said the Gemara is dealing with an issue where something
was obviously very wrong in the value system and priorities of those men. (YL) .וי ָר ָב ְדּ ן ֶכֹתּ ןא ָכּ ד ַע ,ה ָרוֹתּ ַה ת ַל ָבּ ַק ְל ה ָנ ָכ ֲה ַה

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