Rashi, Rambam & R' Yonah learn davar to mean words & all explain (with slightly different nuances) to be careful with other people & with your own or others words not to think they cant harm or help you, as they all have a time or place for being quite useful or harmful to you or others. This seems to be practical advice.
Why are the words 'Buz' & "Sha'ah" used for a person and 'maflig' and 'makom' used for 'devarim'?
The gemara shabbos (which we learned today in ein Yakov) says that either ben zoma or ben Azai says that 'ki zeh kol ha'adam' means the whole world serves as company for the person that is elokim yirah v'es mitzvosav yishmor.
In my unlearned understanding I would say this is the ben Azai of our mishnah. Somehow the entire world of people is needed for this purpose & one person missing would somehow effect the entire setup needed for this.
It is impossisble for the human mind to understand how all of creation is fulfilling one purpose for one individual while at the same time that individual plus the rest of creation somehow is serving ANOTHER individual. And ANOTHER. And ANOTHER. To the extent that each individual may say b'shvili nivra haolam!
The chassid ya'avetz takes this a step further by stating that with the knowledge we have of the Torah being the blueprint of the world, anything found in existance is here by the dictates of its blueprint. Something missing from the world can be likened to a letter missing from a sefer Torah!
The Maharal explains in tandem with what we would have said is the simple understanding of the mishnah. Don't denegrade any person & assume any object to be superfluous as every human is uniquely valuable & irreplacable and every object has a pupose and place in this world. This follows the theme of the last mishanah - also from ben Azai - that one should realoze the great importance of even a 'light' mitzvah.
Expounding on this the Maharal says we learned in gemara that Hashem told Iyov that every hair is nourished from a different source on the scalp & if 2 would draw from the same source there would be devastating effects. If 2 hairs are unique enough to grow from a different source, how much more so would that apply to every completely unique human being! Being so, every person I quite honorable as being thel ONLY person created at the moment (see maharal on this) of his birth. The ONLY person with this exact mazal. The ONLY one with his specific potential & mission. NO ONE can replace him & there can be no substitute for his uniqueness!
The timing of his creation which makes him so distinct demands respect & honor for his unique contribution to the perfection of the world. Therefore the word sha'ah & buz - the lack of require kavod - applies.
An object that exists does not have the same unique value & purpose of a human, but it it exists, it has its place in the world to be here & we should not veiw any item as being superfluous.
The mesilas yesharim (perek 19) warns "dont say 'who am I to pray for the shechinah's galus & the redemtion of klall yisrael? Will it be because of my tefillah - from all the millions - that will bring about the geulah?' For this Chazal teach us the reason why Adam was created alone.
To teach us that this unique value of being 'THE ONLY ONE' still applies to each unique person.
YES! Your tefilah may surprisingly be 'THE ONE' we've all been waiting for. Your one passuk of chumash, one complimentary remark, one act of honesty, smile, kvishas hayetzer, kavod beis haknesses, -YOUR ONE ANYTHING can mean THE WORLD.
Ben Azai
Monday, July 22, 2013
Sunday, July 21, 2013
Vaeschanan Nachamu
The entire parshah are the WORDS of Moshe Rabinu in muusar or chizuk. There is only one ACT that take place in the parsha - Moshe designates 3 of the later-to-be six arei miklat.
A big part of the nechama is the fact that Hashem is here with us in galus & did nit forsake us to be on our own.
Where is Hashem? - Well, from the first line in Shulchan Aruch we see that Hashem can & should be right in front of you at all times! Shivisi Hashem l'negdi tamid - it is up to the person to bring Hashem to be in right in front of him always!
The biur halacha explains how one can have Hashem before him ALWAYS. Through the Six Constant Mitzvos. This is how we create a place for Hashem to be here right with us 'ein l'Hakadosh Baruch Hu ela daled amos shel halachah'. Not every place is available for Torah but the 6 constants create the opportunity for a constant presence of shechinah anywhere anytime.
It is interesting to note that at least 5 if not all of the six are in this parshah. [Shema contains 4. 'Es Hashem elokecha tira' is the 5th & even lo sasuru the sefe HaChinuch explains to mean not to follow desire without any constructive purpose & he says the same is included in the positive form in the mitzvah of ahavas Hashem.]
The chinuch draws a similarity to these six by using the Six arei miklat as the mnemonic device for the Six mitvos temidios. This represents the safe assylum of holiness that these six mitzvos create in our galus similar to the cities' protective assylum for a rotzeach in galus.
I'd like to extend the similarity to another point.
On the pasuk of v'ahavta es Hashem, Rashi says DO what He says out of love. Why does Rashi here speak about doing mitzvos out of love & fear, if we know the mitzvah is to love Hashem in our hearts, independant of other mitzvos?
I would like to say that just as the 3 arei miklat of eiver l'Yarden would not be effective until all of the six are designated, so too, the first 3 of the six constant mitzvos which are quite theological are actually dependant upon the other threes practical fulfillment. One cannot say he trully fulfilled the belief of Hashem Echad, if it remains just in the heart without practical fruition in action & deed. Here Rashi explains the mitzvah of ahavah & yirah on a practical level.
Nachamu Nachamu...... Let us create a 'room' for Hashem here with us in galus & with that may we merit to return 'home' with the rebuilding of Avinu Malkeinu's palace b'mhairah b'yameinu.
A big part of the nechama is the fact that Hashem is here with us in galus & did nit forsake us to be on our own.
Where is Hashem? - Well, from the first line in Shulchan Aruch we see that Hashem can & should be right in front of you at all times! Shivisi Hashem l'negdi tamid - it is up to the person to bring Hashem to be in right in front of him always!
The biur halacha explains how one can have Hashem before him ALWAYS. Through the Six Constant Mitzvos. This is how we create a place for Hashem to be here right with us 'ein l'Hakadosh Baruch Hu ela daled amos shel halachah'. Not every place is available for Torah but the 6 constants create the opportunity for a constant presence of shechinah anywhere anytime.
It is interesting to note that at least 5 if not all of the six are in this parshah. [Shema contains 4. 'Es Hashem elokecha tira' is the 5th & even lo sasuru the sefe HaChinuch explains to mean not to follow desire without any constructive purpose & he says the same is included in the positive form in the mitzvah of ahavas Hashem.]
The chinuch draws a similarity to these six by using the Six arei miklat as the mnemonic device for the Six mitvos temidios. This represents the safe assylum of holiness that these six mitzvos create in our galus similar to the cities' protective assylum for a rotzeach in galus.
I'd like to extend the similarity to another point.
On the pasuk of v'ahavta es Hashem, Rashi says DO what He says out of love. Why does Rashi here speak about doing mitzvos out of love & fear, if we know the mitzvah is to love Hashem in our hearts, independant of other mitzvos?
I would like to say that just as the 3 arei miklat of eiver l'Yarden would not be effective until all of the six are designated, so too, the first 3 of the six constant mitzvos which are quite theological are actually dependant upon the other threes practical fulfillment. One cannot say he trully fulfilled the belief of Hashem Echad, if it remains just in the heart without practical fruition in action & deed. Here Rashi explains the mitzvah of ahavah & yirah on a practical level.
Nachamu Nachamu...... Let us create a 'room' for Hashem here with us in galus & with that may we merit to return 'home' with the rebuilding of Avinu Malkeinu's palace b'mhairah b'yameinu.
Thursday, July 11, 2013
Avos 1.3
Antignos Ish Socho was used to saying Don't be like a slave who serves al m'nas l'kabel pras.....
What is the connection to the mishnah earlier, that the world stands on Torah Avodah & Gemilus Chassasim?
'AL' is a very prohibitive language which seems out of place in Avos?
If it is prohibited, then we must make sure we're not transgressing it... Aren't we all serving for reward or at least using the reward punishment system as a powerful incentive? - Isn't that what the Torah writes about all over? - How can Antignos prohibit it?
It doesn't say "Al ta'avod" describing the act, rather a long lashon of 'al tihiyu k'avodim' describing the person?
It says al mnas as opposed to 'k'deiy l'kabel...' ?
Why 'Avodim hamishamshim' as opposed to 'ha'ovdim'?
What is the meaning of 'pras'?
[It seems like Rashi & Rambam argue, as Rashi uses the wors 'schar' & the Rambam outrightly says it does not mean schar.
However its possible that Rashi means like the Rambam, as follows. Don't serve Hashem for expected payment of taking care of your needs, because in reality that's expecting pras an undeserved gift - because payment doesn't take place in olam hazeh. So the Mishnah uses the term pras according to reality - don't serve expecting a prize.]
Rashi & Rambam both say the point is to serve out of love. Isn't that too lofty of a madreigah to say don't be .... ONLY serve out of love? Also, why is Yir'as shamayim mentioned almost as a side note?
The Mishnah is not saying what to DO, rather who to BE. Don't BE like a slave who serves 'al mnas' conditionally. So perhaps this doesn't really apply to us as none of use would say I'm a frum Jew on condition that things work out well for me. We're way ahead of that! Is Antignos coming to teach basics or 'mili d'chassidus'?
We are not talking about the eved's avodah. Rather the eved's 'simush'. shimush is very diferent from avodah. Avodah refers to hard work that is profit oriented & impersonal. Shimush is a personal service & is usually more delicate. This is perhaps chassidus, that MUST be out of love. So even if general avodah mei'ahavah is not everyone's level, regarding 'shimush' it is integral. It is also more readily assumed that if I am doing extra than I should get 'brownie points' - not pay, but a pras. Also it is more probable for the 'al m'nas' to apply, as one may do extra conditionally to be treated extra special in response.
In this regard perhaps the mishnayos flow from what the spiritual energy the world at large exists upon. Then the spiritual existance of man. Then how to express & spread that to the world - through a proper home (see maharal on next mishnah).
However the Chassid Ya'avetz says the next 2 mishnayos explain 'al haTorah & al Gemilus Chassadim'. This mishnah describes the pillar of avodah - tefilah.
As above, this is not telling us how to actually daven but our character & approach - who we are when we daven.
'Tefilah tzorech gavoah' in a certain regard tefilah is more of 'service' to the 'eibeshter' than all mitzvos, as they are all self serving to develop ourselves. Tefilah is avodas halev so requiring an emotion whether of love or yir'ah is not a 'madreigah' rather it is intrinsic to what tefilah is.
This is certainly a form of avodah which is quite common to be 'conditional'. Although we understand that not all we ask for is best for us, there is a common expectation for things to be better if we 'daven good'. This is true to the point that a tremendousiy laxed mannerism is prevelant with tefilah because it is 'al m'nas' & 'results' are not noticed enough to fulfil the 'condition'.
For this Antignos warns prohibitively DONT BE LIKE A SERVANT WHO SERVES HIS MASTER CONDITIONAL ON RECEIVING.... That would truthfully redefine tefilah to be self-serving! This is not just midas chassidus, but the definition of what tefilah is. - An Eved serving his Master selflessly.
What a new perspective on prayer!
What is the connection to the mishnah earlier, that the world stands on Torah Avodah & Gemilus Chassasim?
'AL' is a very prohibitive language which seems out of place in Avos?
If it is prohibited, then we must make sure we're not transgressing it... Aren't we all serving for reward or at least using the reward punishment system as a powerful incentive? - Isn't that what the Torah writes about all over? - How can Antignos prohibit it?
It doesn't say "Al ta'avod" describing the act, rather a long lashon of 'al tihiyu k'avodim' describing the person?
It says al mnas as opposed to 'k'deiy l'kabel...' ?
Why 'Avodim hamishamshim' as opposed to 'ha'ovdim'?
What is the meaning of 'pras'?
[It seems like Rashi & Rambam argue, as Rashi uses the wors 'schar' & the Rambam outrightly says it does not mean schar.
However its possible that Rashi means like the Rambam, as follows. Don't serve Hashem for expected payment of taking care of your needs, because in reality that's expecting pras an undeserved gift - because payment doesn't take place in olam hazeh. So the Mishnah uses the term pras according to reality - don't serve expecting a prize.]
Rashi & Rambam both say the point is to serve out of love. Isn't that too lofty of a madreigah to say don't be .... ONLY serve out of love? Also, why is Yir'as shamayim mentioned almost as a side note?
The Mishnah is not saying what to DO, rather who to BE. Don't BE like a slave who serves 'al mnas' conditionally. So perhaps this doesn't really apply to us as none of use would say I'm a frum Jew on condition that things work out well for me. We're way ahead of that! Is Antignos coming to teach basics or 'mili d'chassidus'?
We are not talking about the eved's avodah. Rather the eved's 'simush'. shimush is very diferent from avodah. Avodah refers to hard work that is profit oriented & impersonal. Shimush is a personal service & is usually more delicate. This is perhaps chassidus, that MUST be out of love. So even if general avodah mei'ahavah is not everyone's level, regarding 'shimush' it is integral. It is also more readily assumed that if I am doing extra than I should get 'brownie points' - not pay, but a pras. Also it is more probable for the 'al m'nas' to apply, as one may do extra conditionally to be treated extra special in response.
In this regard perhaps the mishnayos flow from what the spiritual energy the world at large exists upon. Then the spiritual existance of man. Then how to express & spread that to the world - through a proper home (see maharal on next mishnah).
However the Chassid Ya'avetz says the next 2 mishnayos explain 'al haTorah & al Gemilus Chassadim'. This mishnah describes the pillar of avodah - tefilah.
As above, this is not telling us how to actually daven but our character & approach - who we are when we daven.
'Tefilah tzorech gavoah' in a certain regard tefilah is more of 'service' to the 'eibeshter' than all mitzvos, as they are all self serving to develop ourselves. Tefilah is avodas halev so requiring an emotion whether of love or yir'ah is not a 'madreigah' rather it is intrinsic to what tefilah is.
This is certainly a form of avodah which is quite common to be 'conditional'. Although we understand that not all we ask for is best for us, there is a common expectation for things to be better if we 'daven good'. This is true to the point that a tremendousiy laxed mannerism is prevelant with tefilah because it is 'al m'nas' & 'results' are not noticed enough to fulfil the 'condition'.
For this Antignos warns prohibitively DONT BE LIKE A SERVANT WHO SERVES HIS MASTER CONDITIONAL ON RECEIVING.... That would truthfully redefine tefilah to be self-serving! This is not just midas chassidus, but the definition of what tefilah is. - An Eved serving his Master selflessly.
What a new perspective on prayer!
Tuesday, July 9, 2013
Avos 3.19
Hakol l'fi rov maaseh.
Its all in the numbers. But its knowing how to decipher the numbers is in itself a chochmah. Let's take a look at the simple rule of following the 'Rov' - the majority.
Rambam explains that its not one big deed that defines one's character, rather through many minor deeds a person develops accordingly.
Rashi says if one has a majority of merits he is a tzaddik etc.
Sounds nice & simple. We may even feel somewhat smug before elul & rosh hashanah as the Rambam too write in hilchos teshuvah that the judgement is based on majority. However, totally contrary to our initial understanding, this is quite a 'rough' & demanding Mishnah.
The gemarah in kedushin 39b states that one who has a majority of mitzvos will be judged for his sins in this world. (This is based on schar mitzvah b'hai alma leka which the Rambam paskens like.)
A Tzaddik who is Rov mitzvos is a tzaddik, BUT WOE TO HIM! A tzaddik who does not eradicate his minority of sins, with proper teshuvah is due for harsh times ahead r"l! This mishnah is comforting that just by a majority one is a tzaddik & he's 'on Hashem's good side (k'vayochal)' so he will have a pristine olam habah, but it certainly should not provide a feeling of complacency! If anything this should be a wake up call before we are judged for next year's success. The minority may not define the whole, but at least in this case it is not 'batul b'rov'. If it is there we must do our part to erase it.
Following the majority is wonderful to define someone as a tzaddik. But don't be fooled by the numbers.
Its all in the numbers. But its knowing how to decipher the numbers is in itself a chochmah. Let's take a look at the simple rule of following the 'Rov' - the majority.
Rambam explains that its not one big deed that defines one's character, rather through many minor deeds a person develops accordingly.
Rashi says if one has a majority of merits he is a tzaddik etc.
Sounds nice & simple. We may even feel somewhat smug before elul & rosh hashanah as the Rambam too write in hilchos teshuvah that the judgement is based on majority. However, totally contrary to our initial understanding, this is quite a 'rough' & demanding Mishnah.
The gemarah in kedushin 39b states that one who has a majority of mitzvos will be judged for his sins in this world. (This is based on schar mitzvah b'hai alma leka which the Rambam paskens like.)
A Tzaddik who is Rov mitzvos is a tzaddik, BUT WOE TO HIM! A tzaddik who does not eradicate his minority of sins, with proper teshuvah is due for harsh times ahead r"l! This mishnah is comforting that just by a majority one is a tzaddik & he's 'on Hashem's good side (k'vayochal)' so he will have a pristine olam habah, but it certainly should not provide a feeling of complacency! If anything this should be a wake up call before we are judged for next year's success. The minority may not define the whole, but at least in this case it is not 'batul b'rov'. If it is there we must do our part to erase it.
Following the majority is wonderful to define someone as a tzaddik. But don't be fooled by the numbers.
Wednesday, July 3, 2013
Pinchas
Hinini nosein lo es brisi shalom.
The medrash says that higiah hasha'ah litol s'charo - The time has come for Pinchas to get rewarded.
Many ask how this is possible if s'char mitzvah b'hai alma lekka?
The darchei mussar gives a novel answer.
One of the reasons that one cannot demand s'char in this world is because schar mitzvah mitzvah - the actual opportunity to serve the master of the universe is already such a joy how can one ask to be paid as well! We are am m'duchnei oneg - if we do mitzvos mindfully we a nation that is engorged with pleasure! The people of the world who spend all their time seeking more & more earthly pleasures, are starved from a truly satisfying pleasure we have in our avodas Hashem.
There is one time where even if one is doing the right thing it is conditional upon having zero pleasure from it whatsoever. When one must put another Jew down - even rightfully so, such as lashon hora for toeles or even a beis din exacting punishment, there must be absolutely no pleasure derived from causing pain or the downfall of another yid.
Therefore, Pinchas, even in doing this incredible act of Kiddush Hashem & calming the anger of Hashem upon the Jews & stopping the plague, had to have had absolutely no pleasure in doing so! Kana'us even when praised & applauded by all, cannot bring the mikaneh any joy in doing so.
Since Pinchas had no pleasure in this avodas Hashem, the time has come for him to paid.
The medrash says that higiah hasha'ah litol s'charo - The time has come for Pinchas to get rewarded.
Many ask how this is possible if s'char mitzvah b'hai alma lekka?
The darchei mussar gives a novel answer.
One of the reasons that one cannot demand s'char in this world is because schar mitzvah mitzvah - the actual opportunity to serve the master of the universe is already such a joy how can one ask to be paid as well! We are am m'duchnei oneg - if we do mitzvos mindfully we a nation that is engorged with pleasure! The people of the world who spend all their time seeking more & more earthly pleasures, are starved from a truly satisfying pleasure we have in our avodas Hashem.
There is one time where even if one is doing the right thing it is conditional upon having zero pleasure from it whatsoever. When one must put another Jew down - even rightfully so, such as lashon hora for toeles or even a beis din exacting punishment, there must be absolutely no pleasure derived from causing pain or the downfall of another yid.
Therefore, Pinchas, even in doing this incredible act of Kiddush Hashem & calming the anger of Hashem upon the Jews & stopping the plague, had to have had absolutely no pleasure in doing so! Kana'us even when praised & applauded by all, cannot bring the mikaneh any joy in doing so.
Since Pinchas had no pleasure in this avodas Hashem, the time has come for him to paid.
Tuesday, July 2, 2013
Avos 6.2
Every day a bas kol is emmitted from har chorev.... Whoever is not invoved in Torah study is called a ostricized. As it is written lika a golden nose-ring in the 'af' - snout of a pig, is a beautiful woman who is 'untasteful'. It is also written that the Luchos were the handiwork of Hashem & the writing was the writing of G-d engraved upon the Luchos..... there is no Free man like the the one who is osek in Torah.... He also rises to greatness... From Matanah to Nachliel & from Nachliel Bamos.
A few questions: first of all since when does har sinai have anything special about it that a bas kol should come from there? - There is no remaining kedusha to it - lo kidsha l'asid....
Secondly, if noone hears this kol what's the point. Let the mishnah just inform us of the fact that "woe unto those for ignoring the Torah"?
Thirdly is there any special need or reason for this announcement "kol yom"- every single day?
Why is the ignoring of the Torah specifically compared to the disgrace of a nose-ring of all things, & the ignorer - a pig (which is known for for a big nose)?
How is the 'ben chorin' lesson related specifically to the earlier part of the mishnah, it seems like a generic positive aspect to Torah study, but why here in this mishnah? Also what's the significance of this lesson coming from the engraved lettering on the luchos? And what is wrong with the simple reading of charus al haluchos that calls for a drashah which is not pashut pshatt?
I would like to offer a new approach to the mishnah.
We're familiar with the question of how can the date & location of ma'amad har sinai be up for dispute? The famous answer is so that no one could put a finger on it & say this day or place in history is when/where the Torah was given. The Torah is given fresh daily in every beis medrash across the world.
The name Har Chorev itself calls out the 'bas kol'. The desolate mounatain's name screams forth, "Do you know why I am charuv?! Specifically for all to realize that Torah is not a part of history to be looked upon as an antique memory. Rather, as it says Asher Anochi mitzav'cha HAYOM!" That is why the bas kol calls out b'kol yom - HAYOM Hashem is NOSEIN hatorah! Har Sinai has no remaining Kedusha specifically for this purpose! How can the torah be ignored like yesterday's paper?! The Torah is fresh & new with chidushim flowing each time it is learnt well. But there is a perceived lack of luster & shine of something new that normally sparks interest & curiosity.
The nose has the function of constant renewal more than any limb. New air is breathed every moment. It is also directly associated with the spiritual, as it says 'vayipach b'apav nishmas chaim'. (This is especially true when discussing its functional name -'Af' as opposed to 'chotem'.) This explains why we use the nose in describing curiosity for new information.
Perhaps that is the meaning of o nose ring. It is given to a women for her proper use of 'curiosity' as opposed to being a 'yentah'. [This may be the reason Eliezer gave the nezem zahav to Rivkah even before the bracelets. She offered her kindness without asking who he was etc]
The nose is also the 'freshest' part of the body as we darshan "kol haba el ha'ohel" when a person enters, he becomes fully tamei upon his NOSE'S arrival.
The pig's sense of smell is even stronger than a dog's, & it constantly seeks for 'new s'choirah' in the mud.
Somone who takes this 'news seeking tool' and ignores the Torah which is full of fresh new ruach, assuming it to be old & not newsworthy, & he puts his nose into worldly news instead, is like using the pigs nose to dig in the ageless mud - A "domem" that never is new but as old as hills.
It is this mistaken assumption that our mishnah is addressing.
The mishnah continues onto a similar misunderstanding about the luchos.
In accordance with what we just mentioned, something is engraved in stone for it to be an age old memory of the ancient past. That is what one would assume the engraving of the luchos was meant to be.
The Chassam Sofer brings from the Zohar that if the passuk meant the writing was engraved in the luchos, it should have said charus BAluchos, not AL haluchos.
Rather, the 'michtav Elokim' was a spiritual G-dly writing that was placed (or hovering) UPON the engraved space of the luchos! The engraving was just allowing the minds eye to understand what was spiritually written there! It was those letters of spirit that -'osios porchos ba'avir'- departed and floated away when the luchos were broken.
Here again we see the mistaken view that the words of Torah are old & etched in stone and in reality Torah is a Ruach chadash, new & fresh all the time. This perspective opens the mind to see new vistas & a whole new world of chochma & understanding. It unleashes one from the being bound to the finite & limited understanding he's had previously as he continues to find fresh & new waters from the endless spring of Torah. Perhaps is the type freedom associated with the one who is osek batorah properly.
The one who sees Torah as a new attractive matanah truly rises to the greater heights of Bamos.
A few questions: first of all since when does har sinai have anything special about it that a bas kol should come from there? - There is no remaining kedusha to it - lo kidsha l'asid....
Secondly, if noone hears this kol what's the point. Let the mishnah just inform us of the fact that "woe unto those for ignoring the Torah"?
Thirdly is there any special need or reason for this announcement "kol yom"- every single day?
Why is the ignoring of the Torah specifically compared to the disgrace of a nose-ring of all things, & the ignorer - a pig (which is known for for a big nose)?
How is the 'ben chorin' lesson related specifically to the earlier part of the mishnah, it seems like a generic positive aspect to Torah study, but why here in this mishnah? Also what's the significance of this lesson coming from the engraved lettering on the luchos? And what is wrong with the simple reading of charus al haluchos that calls for a drashah which is not pashut pshatt?
I would like to offer a new approach to the mishnah.
We're familiar with the question of how can the date & location of ma'amad har sinai be up for dispute? The famous answer is so that no one could put a finger on it & say this day or place in history is when/where the Torah was given. The Torah is given fresh daily in every beis medrash across the world.
The name Har Chorev itself calls out the 'bas kol'. The desolate mounatain's name screams forth, "Do you know why I am charuv?! Specifically for all to realize that Torah is not a part of history to be looked upon as an antique memory. Rather, as it says Asher Anochi mitzav'cha HAYOM!" That is why the bas kol calls out b'kol yom - HAYOM Hashem is NOSEIN hatorah! Har Sinai has no remaining Kedusha specifically for this purpose! How can the torah be ignored like yesterday's paper?! The Torah is fresh & new with chidushim flowing each time it is learnt well. But there is a perceived lack of luster & shine of something new that normally sparks interest & curiosity.
The nose has the function of constant renewal more than any limb. New air is breathed every moment. It is also directly associated with the spiritual, as it says 'vayipach b'apav nishmas chaim'. (This is especially true when discussing its functional name -'Af' as opposed to 'chotem'.) This explains why we use the nose in describing curiosity for new information.
Perhaps that is the meaning of o nose ring. It is given to a women for her proper use of 'curiosity' as opposed to being a 'yentah'. [This may be the reason Eliezer gave the nezem zahav to Rivkah even before the bracelets. She offered her kindness without asking who he was etc]
The nose is also the 'freshest' part of the body as we darshan "kol haba el ha'ohel" when a person enters, he becomes fully tamei upon his NOSE'S arrival.
The pig's sense of smell is even stronger than a dog's, & it constantly seeks for 'new s'choirah' in the mud.
Somone who takes this 'news seeking tool' and ignores the Torah which is full of fresh new ruach, assuming it to be old & not newsworthy, & he puts his nose into worldly news instead, is like using the pigs nose to dig in the ageless mud - A "domem" that never is new but as old as hills.
It is this mistaken assumption that our mishnah is addressing.
The mishnah continues onto a similar misunderstanding about the luchos.
In accordance with what we just mentioned, something is engraved in stone for it to be an age old memory of the ancient past. That is what one would assume the engraving of the luchos was meant to be.
The Chassam Sofer brings from the Zohar that if the passuk meant the writing was engraved in the luchos, it should have said charus BAluchos, not AL haluchos.
Rather, the 'michtav Elokim' was a spiritual G-dly writing that was placed (or hovering) UPON the engraved space of the luchos! The engraving was just allowing the minds eye to understand what was spiritually written there! It was those letters of spirit that -'osios porchos ba'avir'- departed and floated away when the luchos were broken.
Here again we see the mistaken view that the words of Torah are old & etched in stone and in reality Torah is a Ruach chadash, new & fresh all the time. This perspective opens the mind to see new vistas & a whole new world of chochma & understanding. It unleashes one from the being bound to the finite & limited understanding he's had previously as he continues to find fresh & new waters from the endless spring of Torah. Perhaps is the type freedom associated with the one who is osek batorah properly.
The one who sees Torah as a new attractive matanah truly rises to the greater heights of Bamos.
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