1)

Why does it say "v'Yoser me'Hemah Bni Hizaher [Asos Seforim Harbe Ein Ketz]"?

1.

Eruvin 21b, partially brought in Rashi: One should be more careful about mid'Rabanan laws than Torah laws ("Yosher Divrei Emes" - 10). Most Torah Mitzvos are Aseh or Lavim [without Misah]. However, anyone who transgresses mid'Rabanan laws is Chayav Misah [b'Yedei Shamayim - "u'Foretz Gader Yishechenu Nachash" (10:8)]!

2.

Rav Sadya Gaon: My son, this is the advantage that you will have from [Divrei Chachamim].

3.

Ibn Ezra: Be careful me'Asos (not to make or buy) many Seforim. Also "Hishamru Lachem Alos ba'Har" (Shemos 19:12, is like me'Alos).

4.

Rashbam, Metzudas David: Be careful about more than what Chachamim warn you, for it is impossible to write Seforim containing all Chachmah [everything that one must be careful about].

5.

Rid: Be very careful not to budge from Divrei Chachamim.

2)

Why does it say "Asos Seforim Harbeh Ein Ketz"?

1.

Rashi, from Eruvin 21b: If you will say, if mid'Rabanan laws are proper, why weren't they written in the Torah? We would not suffice to write it 1 .

2.

Rav Sadya Gaon: Acquire many Seforim without limit.

3.

Rid, Seforno: This refers to "Nitenu me'Ro'eh Echad" (11). All were given to Moshe on Sinai, but were not written, for they were too many to be written.


1

Now that "Es La'asos la'Shem Heferu Torasecha" (Tehilim 119:126), all oral Torah was written! Etz Yosef (on Ein Yakov 21b) - we could not write fences that must be made, for this varies from time to time. E.g. Rav saw a valley (potential pitfall), and fenced it (Eruvin 6a). Bris Olam (Pekudei DH v'Zehu) - sometimes Chachamim wrote only the Kelalim, but not the Peratim. (E.g. Kelalim like 'Aseh Docheh Lo Sa'aseh' and 'Migo he would be believed to say...', 'one who is suspected about a matter is not believed about it...'; only a few applications of them were written. - PF)

3)

What is the meaning of "v'Lahag Harbe Yegi'as Basar"?

1.

Rav Sadya Gaon: Learn much, until the body is wearied.

2.

Rashi: If one will seek to say more than the heart can understand, this is exertion that one cannot attain. Do not say, since I cannot finish the work, I will not begin. Dunash said, Lahag is an expression of speech; we do not find it elsewhere in Tanach. Ibn Ezra - the Lamed is from the root, like the Lamed in "Limed Da'as" (9). Its grammatical form is like "Lahat ha'Cherev" (Bereishis 3:24).

3.

Rashbam: Lahag Harbe is a repetition (many matters of Chachmah). It is too tedious (and therefore impossible) to write all Chachmah. Lahag is the words of those who write Seforim.

4.

Rid: This refers to "v'Yoser me'Hemah Bni Hizaher." Their words explain, straighten and help understand the Torah. Lahag is learning without understanding; it is exertion of flesh without benefit.

5.

R. Avigdor: Lahag is like La'ag; Hei is interchanged with Ayin. Anyone who mocks Divrei Chachamim is judged [his punishment is to be] in boiling excrement (Eruvin 21b) - Yegi'as Basar.

6.

Seforno: [To try] to write [all that Moshe received] would weary physical power, and a person would not suffice to finish.

7.

Metzudas David: To read many Seforim [warning about everything one must be careful about] is wearisome for people to read and remember. Therefore, one must use his intellect to be careful about what is proper to be careful about it.

8.

Metzudas Tziyon: Lahag is engaging in learning. The Targum is ul'Misak b'Fisgamei Oraisa. A Piyut on Rosh Hashanah (Hashem Melech Hashem Malach..., before Kedushah of Shacharis on the second day) says 'b'Lahag Melahagim.' It is Arabic, like reading. Basar refers to man - "Yavo Chol Basar Lehishtachavos Lefanai Amar Hashem" (Yeshayah 66:23).

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