parshaמפרשי הפרשה

משך חכמה — והשבתי חיה רעה מן הארץ

R' Yehuda says wild beasts will be ELIMINATED; R' Shimon says they will REMAIN but cease harming — what is the basis of their dispute?

אם אדם נוהג מנהג דרך ארץ ואינו דבוק תמיד אל התורה, אז יש מקום למזיקין שישלטו בו... אבל ר' שמעון לשיטתו, 'בזמן שישראל עושין רצונו של מקום' היינו שדבוקים תמיד להבורא יתברך בלי הפסק, אז הוא למעלה מעולם הטבעיי ואינו עלול למזיקים.

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משך חכמה

משך חכמה, בחקתי ד׳

Meshekh Chokhmah, Bekhukotai:4

Q — R' Yehuda says wild beasts will be ELIMINATED; R' Shimon says they will REMAIN but cease harming — what is the basis of their dispute?

A — It maps onto their other dispute about "ואספת דגנך" (Brachot 35b). R' Yehuda follows R' Yishmael — Torah is combined with derech eretz, which means dveykus is intermittent and a person is vulnerable to harm in unattached moments, so the beasts must be removed. R' Shimon — the ideal is continuous Torah study with others doing your labor; a person fully dveykus is above the natural order ("אין עוד מלבדו"), so the beasts can stay but cannot harm. The change isn't in the beasts but in the metzius the person himself creates.

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