Delving into the Daf by Rabbi Avrohom Sebrow

Still Waters Run Deep Still Waters Run Deep by rabbi Avrohom Sebrow by rabbi Avrohom Sebrow

there are over 700 brands of bottled water currently on the market in the United States. Each brand claims to offer the perfect water there are over 700 brands of bottled water currently on the market in the United States. Each taste. In ancient times, one would have brand claims to offer the perfect water assumed that there was no choice of taste. In ancient times, one would have water. Whatever well the water carrier assumed that there was no choice of drew his water from, that was the water water. Whatever well the water carrier you drank. However, that was not necdrew his water from, that was the water essarily the case. you drank. However, that was not necThe Gemara in Yevamos (78b) reessarily the case. lates an incident that took place during The Gemara in Yevamos (78b) rethe rule of Dovid HaMelech. There was lates an incident that took place during a famine in Eretz Yisrael due to the lack the rule of Dovid HaMelech. There was of rain. Dovid HaMelech theorized that a famine in Eretz Yisrael due to the lack there are three sins that could possibly of rain. Dovid HaMelech theorized that be the cause of the drought: (a) idolatry, there are three sins that could possibly (b) immoral and promiscuous behavbe the cause of the drought: (a) idolatry, ior, or (c) the failure of people to follow (b) immoral and promiscuous behavthrough with their pledges for charity. ior, or (c) the failure of people to follow After three years of thorough inves-through with their pledges for charity. tigation, Dovid HaMelech concluded After three years of thorough investhat Klal Yisrael was free of these sins. tigation, Dovid HaMelech concluded Realizing that he could not ascertain that Klal Yisrael was free of these sins. the reason that Hashem was causing the Realizing that he could not ascertain famine, he turned to the Urim v’Tumim. the reason that Hashem was causing the famine, he turned to the Urim v’Tumim. It turns out that there were two causes for the famine: The first reason was as a It turns out that there were two causes punishment for the fact that King Shaul for the famine: The first reason was as a was not eulogized properly as befitting punishment for the fact that King Shaul a tzaddik of his stature. The second reawas not eulogized properly as befitting son was as a punishment for the com-a tzaddik of his stature. The second reaplicity that King Shaul had in causing son was as a punishment for the comthe death of members of the nation of plicity that King Shaul had in causing Givonim. the death of members of the nation of The Gemara states that we don’t find Givonim. anywhere that Shaul actually killed any The Gemara states that we don’t find Givonim. Rather, his culpability stems anywhere that Shaul actually killed any from a different event: Under his inGivonim. Rather, his culpability stems struction, the city of Nov was annihi-from a different event: Under his inlated for what he perceived to be a rebel-struction, the city of Nov was annihilion against his authority. The penalty lated for what he perceived to be a rebelfor someone who rebels against a king is lion against his authority. The penalty death. Ultimately, however, King Shaul for someone who rebels against a king is was held accountable for this grievous death. Ultimately, however, King Shaul error, since, in fact, the inhabitants of was held accountable for this grievous Nov were not rebelling against him. error, since, in fact, the inhabitants of King Shaul was already forgiven and/or Nov were not rebelling against him. punished for this aveirah. However, the King Shaul was already forgiven and/or sin had an unforeseen effect, for which punished for this aveirah. However, the King Shaul was held accountable. sin had an unforeseen effect, for which Rashi explains that the Givonim King Shaul was held accountable. Rashi explains that the Givonim would supply wood and water to the city of Nov for use on the altar. The Gemara would supply wood and water to the city states that, in return, the inhabitants of Nov for use on the altar. The Gemara of Nov would supply them with bread states that, in return, the inhabitants and water. When the city of Nov was of Nov would supply them with bread annihilated, the Givonim no longer had and water. When the city of Nov was a source of sustenance. Seven Givonim annihilated, the Givonim no longer had subsequently perished. King Shaul was a source of sustenance. Seven Givonim held responsible for their deaths since subsequently perished. King Shaul was he (wrongly) eliminated the source of held responsible for their deaths since their provisions. he (wrongly) eliminated the source of The actual text of the Gemara, their provisions. though, is a bit peculiar. If the Givonim The actual text of the Gemara, provided water to Nov, why did the resthough, is a bit peculiar. If the Givonim idents of Nov provide water in return? provided water to Nov, why did the res(Rashi, in fact, appears to have had a difidents of Nov provide water in return? ferent text in the Gemara, for he simply (Rashi, in fact, appears to have had a difstates that the residents of Nov provided ferent text in the Gemara, for he simply the Givonim with food. They suffered states that the residents of Nov provided from a lack of food, but they had their the Givonim with food. They suffered own water.) from a lack of food, but they had their There is a fascinating Maharsha that own water.) explains the Gemara differently than There is a fascinating Maharsha that Rashi. When the Gemara states that explains the Gemara differently than “they provided them with food and waRashi. When the Gemara states that ter,” it doesn’t mean that Nov provided “they provided them with food and water,” it doesn’t mean that Nov provided the Givonim with food and water. Rather, it means that the Givonim provided the Givonim with food and water. Raththe city of Nov with food and water. So er, it means that the Givonim provided why did the Givonim perish if, in fact, the city of Nov with food and water. So they had their own food and water? The why did the Givonim perish if, in fact, Divine merit that ensured that the Givthey had their own food and water? The onim had food and water stemmed from Divine merit that ensured that the Givthe fact that they were the suppliers of onim had food and water stemmed from food and water to people who served the fact that they were the suppliers of Hashem. This was their mitzvah. When food and water to people who served there were no longer any ovdei Hashem Hashem. This was their mitzvah. When to supply, they no longer had a Divine there were no longer any ovdei Hashem merit to support their own well-being. to supply, they no longer had a Divine Lacking this merit, the Givonim sufmerit to support their own well-being. fered economically. They were so im-Lacking this merit, the Givonim sufpoverished that seven of their members fered economically. They were so imapparently starved to death. King Shaul poverished that seven of their members was held liable for their deaths since he apparently starved to death. King Shaul deprived them of their source of merit. was held liable for their deaths since he We see from here the great merit in deprived them of their source of merit. supporting people engaged in mitzvos. We see from here the great merit in Some of the Givonim only lived on ac-supporting people engaged in mitzvos. count of this merit. On the flip side, we Some of the Givonim only lived on acsee that the depth of Divine judgement count of this merit. On the flip side, we is awesome. A person can be held acsee that the depth of Divine judgement countable for the suffering of an indi-is awesome. A person can be held accountable for the suffering of an indi-

vidual that was only indirectly caused by his taking a z’chus away from that individual.

However, the Aruch L’Ner understands our Gemara according to the simple reading; the residents of Nov did, in fact, provide food and water to the Givonim in return for their wood and water. Why did the Givonim need water in return? Their water was not fit for human consumption. The Givonim needed Nov to provide them with bottled potable water to survive.

Not all the water that is sold on the market comes from a natural spring. PepsiCo Inc.’s Aquafina bottled water is made with tap water. Likewise, Coca-Cola Co.’s Dasani is produced from purified water sourced from public reservoirs. Although this isn’t news to some consumers, many people are blindsided by this revelation. They indignantly complain, “Why should we have to buy our own water?” Interestingly, this statement sounds similar to the statement in Eichah (5:4) of “Meimeinu b’kesef shasinu – Our water we drank for money.” The literal understanding of the verse is that the B’nei Yisrael were bemoaning the fact that they had to pay for water that was rightfully theirs anyway.

The Gemara in Yevamos (108b) has a different application of that verse. It is well known that water is a metaphor for Torah. Rav Yehuda said in the name of Rav that the verse can be applied to the following incident.

They indignantly complain, “Why should we have to buy our own water?”

The Romans imprisoned Rebbe Akiva. A halachic question arose that no one could answer. They had to pay a man four hundred zuz to somehow get into the prison and ask Rebbe Akiva the question. To get their “water” – namely the Torah – they had to pay a fee. Rav felt that the scholars felt indignant in having to pay for their own Torah. However, the plain meaning of the verse doesn’t seem to be a parable with this homiletic interpretation.

The Midrash says that the pasuk in Eichah was referring to water from a well owned by Jews. Presumably, it was dug with much exertion and expense. A person can certainly feel indignant at having to spend money to acquire

something that he already worked so hard for and already owned. However, why should a person feel indignant at having to pay money to acquire Torah knowledge from the greatest sage of the generation? Rebbe Akiva acquired his Torah knowledge through his very own toil and selfless devotion. The Torah seeker shouldn’t feel indignant in paying for something that he never worked for and never attained.

A professional would have no issue in paying a consulting fee to discuss a matter with a professional with more experience than himself. Yet, the Gemara describes Rebbe Akiva’s Torah as meimeinu, our water.

HaGaon Rav Henoch Leibowitz, zt”l, pointed out that we see from this Gemara that the Torah is everyone’s birthright. Clearly, Rebbe Akiva attained a level of Torah scholarship that surpassed others in his generation. Yet his loftiest levels of Torah are still called “ours.” We have an inborn right to the loftiest stratospheres of Torah knowledge as much as we have a right to water that we drilled deep into the earth through clay and rock to get to.

Rabbi Avrohom Sebrow is a rebbe at Yeshiva Ateres Shimon in Far Rockaway. In addition, Rabbi Sebrow leads a daf yomi chaburah at Eitz Chayim of Dogwood Park in West Hempstead, NY. He can be contacted at ASebrow@gmail.com.

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